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€attttsi    ^nvtSL, 


COMMENTARY 


FOtJR      GOSPELS, 


COLLECTED  OUT  OF   THE 


WORKS  OF  THE  FATHERS 


S.     THOMAS    AQUINAS. 


^  VOL.  I. 

ST.  MATTHEW.    PART  11. 


OXFORD, 

JOHN  HENRY  PARKER ; 

J.  G.  F.  AND  J.  RIVINGTON,  LONDON. 

MDCCCXLI. 


BAXTER,  P&IMTEE,  OXFORD. 


ADVERTISEMENT. 

The  following  Compilation  not  being  admissible  into  the 
Library  of  the  Fathers  from  the  date  of  some  few  of  the 
authors  introduced  into  it,  the  Editors  of  the  latter  work 
have  been  led  to  publish  it  in  a  separate  form,  being  assured 
that  those  who  have  subscribed  to  their  Translations  of  the 
entire  Treatises  of  the  ancient  Catholic  divines,  will  not  feel 
less  interest,  or  find  less  benefit,  in  the  use  of  so  very 
judicious  and  beautiful  a  selection  fi-om  them.  The  Editors 
refer  to  the  Preface  for  some  account  of  the  natural  and 
characteristic  excellences  of  the  work,  which  will  be  found 
as  useful  in  the  private  study  of  the  Gospels,  as  it  is  well 
adapted  for  family  reading,  and  full  of  thought  for  those  who 
are  engaged  in  religious  instruction. 

Oxford,  May  6,  1841. 


COMMENTARY 


GOSPEL   ACCORDING   TO   ST.   MATTHEW. 


VOL.  I.     PART  II. 


VOL.  I.  2  D 


CHAP.  XI. 

1.  And  it  came  to  pass,  when  Jesus  had  made  an 
end  of  commanding  his  twelve  disciples,  he  departed 
thence  to  teach  and  to  preach  in  their  cities. 

Raban.  The  Lord  having  sent  out  His  disciples  to  preach 
with  the  foregoing  instructions,  Himself  now  fulfils  in  action 
what  He  had  taught  in  words,  offering  His  preaching  first  to  the 
Jews ;  And  it  came  to  pass  when  Jesus  had  ended  all  these 
sayings,  he  passed  thence.  Chrys.  Having  sent  them  forth,  He  Chrys. 
withdrew  Himself,  giving  them  opportunity  and  time  to  doxxxvi. 
the  things  that  He  had  enjoined  ;  for  while  He  was  present 
and  ready  to  heal,  no  man  woidd  come  to  His  disciples. 
Remig.  He  well  passes  from  the  special  teaching  which  He 
had  delivered  to  His  disciples,  to  the  general  which  He 
preached  in  the  cities  ;  passing  therein  as  it  were  from 
heaven  to  earth,  that  He  might  give  light  to  all.  By  this 
deed  of  the  Lord,  all  holy  preachers  are  admonished  that 
they  should  study  to  benefit  all. 

2.  Now  when  John  had  heard  in  the  prison  the 
works  of  Christ,  he  sent  two  of  his  disciples, 

3.  And  said  unto  him.  Art  thou  he  that  should 
come,  or  do  we  loolc  for  another  ? 

4.  Jesus  answered  and  said  unto  them.  Go  and 
shew  John  again  those  things  which  ye  do  hear 
and  see : 

5.  The  blind  receive  their  sight,  and  the  lame 
walk,  the  lepers  are  cleansed,  and  the  deaf  hear,  the 
dead  are  raised  up,  and  the  poor  have  the  Gospel 
preached  to  them. 

2  D  2 


404  OOSPRL  ACCOHDINO  TO  CHAP.  XI. 

6.  And  blessed  is  he,  whosoever  shall  not  be  offended 
in  me. 

(iioss.        Gloss.  The  Evangelist  had  shewn  above  how  by  Christ's 

ni>n  occ.  ,^ jracles  and  teaching,  both  His  disciples  and  the  multitudes 
had  been  instructed  ;  he  now  shews  how  this  instruction 
had  reached  even  to  John's  disciples,  so  that  they  seemed 
to  have  some  jealousy  towards  Christ ;  John,  tt-hen  he  had 
heard  in  his  bonds  the  works  of  Christ,  sent  two  of  his 
disciples  to  say  unto  him,  Art   thou   he  that  should  come, 

Greg,     or  look  we  for  another  ?      Greg.   We  must  enquire  how 

j.J""j',"John,  who  is  a  prophet  and  more  than  a  prophet,  who  made 
known  the  Lord  when  Ho  came  to  be  baptized,  saying, 
Behold  the  Lamb  of  God,  that  taketh  away  the  sins  of  the 
world ! — why,  when  he  was  afterwards  cast  into  prison,  he 
should  send  liis  disciples  to  ask,  Art  thou  he  that  should 
come,  or  look  we  for  another  ?  Did  he  not  know  Him  whom 
he  had  pointed  out  to  others  ;  or  was  he  uncertain  whether 
this  was   He,   whom   by  foretelling,  by  baptizing,  and  by 

Anibros.  making  known,  he  had  proclaimed  to  be  He  ?    Ambuose  ; 

jg^"*^"^" Some  understand  it  thus;  That  it  was  a  great  thing  that 
John  should  be  so  far  a  prophet,  as  to  acknowledge  Christ, 
and  to  preach  remission  of  sin ;  but  that  like  a  pious 
prophet,  he  could  not  think  that  He  whom  he  had  believed 
to  be  He  that  should  come,  was  to  suffer  death  ;  he  doubted 
therefore  though  not  in  faith,  yet  in  love.     So  Peter  also 

Mat.  16,  doubted,  saying,  This  he  far  from  thee,  l^ord;  this  shall  not 
he  unto  thee.  Chrys.  But  this  seems  hardly  reasonable. 
For  John  was  not  in  ignorance  of  His  death,  but  was  the 
first  to  preach  it,  saying,  Behold  the  Lamb  of  God,  that 
taketh  auay  the  sins  of  the  uorld.  For  thus  calling  Him 
the  Lamb,  he  plainly  shews  forth  the  Cross  ;  and  no 
otherwise  than  by  the  Cross  did  He  take  away  the  sins 
of  the  world.  Also  how  is  he  a  greater  prophet  than  these, 
if  he  knew  not  those  things  which  all  the  prophets  knew ; 

ls,53,7.for  Isaiah  says,   He  was  led  as  a  sheep  to  the  slaughter. 

Aug,      Greg.  But  this  question  may  be  answered  in  a  better  way 

ubi  sup.jf  ^g  attend  to  the  order  of  time.  At  the  waters  of  Jordan 
he  had  affinned  that  this  was  the  Redeemer  of  the  world  : 
after  he  was  thrown  into  prison,  lie  enquires  if  this  was  He 


VER.  2 — n,  ST.  MATTHEW.  405 

that  should  come — not  that  he  doubted  that  this  was  the 
Redeemer  of  the  world,  but  he  asks  that  he  may  know 
whether  He  who  in  His  own  person  had  come  into  the  world, 
would  in  His  own  person  descend  also  to  the  world  below. 
Jerome;  Hence  he  frames  his  question  thus,  Art  thou  lie 
that  is  to  come?  Not,  Art  Thou  He  that  hast  come?  And 
the  sense  is,  Direct  me,  since  1  am  about  to  go  down  into 
the  lower  parts  of  the  earth,  whether  I  shall  announce  Thee 
to  the  spirits  beneath  also ;  or  whether  Thou  as  the  Son  of 
God  may  not  taste  death,  but  will  send  another  to  this  sacra- 
ment ?  Chrys.  But  is  this  a  more  reasonable  explanation 
than  the  other?  for  why  then  did  he  not  say,  Art  Thou 
He  that  is  coming  to  the  world  beneath  ?  and  not  simply, 
Art  thou  he  that  is  to  come  ?  And  the  reason  of  his 
seeking  to  know,  namely,  that  he  might  preach  Him  there,  is 
even  ridiculous.  For  the  present  life  is  the  time  of  grace, 
and  after  death  the  judgment  and  punishment;  therefore 
there  was  no  need  of  a  forerunner  thither.  Again,  if  the 
unbelievers  who  should  believe  after  death  should  be  saved, 
then  none  would  perish  ;  all  would  then  repent  and  worship ; 
for  every  knee  shall  how,  both  of  things  in  heaven,  and  things  l^hi].  2, 

•  10 

on  earth,  and  things  under  the  earth.     Gloss.   But  it  ought gio^s. 
to  be  obsei-ved,  that  Jerome  and  Gregory  did  not  say  that^on  occ. 
John  was  to  proclaim  Christ's  coming  to  the  world  beneath, 
to  the  end  that  the  unbelievers  there  might  be  converted  to 
the  faith,  but  that  the  righteous  who  abode  in  expectation 
of  Christ,   should  be   comforted   by    His    near    approach. 
Hilary;    It  is  indeed  certain,  that  he  who  as  forerunner 
proclaimed  Christ's  coming,  as   prophet  knew  Him  when 
He  stood  before  him,  and  worshipped  Him  as  Confessor 
when  He  came  to  him,  could  not  fall  into  eiTor  from  such 
abundant  knowledge.     Nor  can  it  be  believed  that  the  grace 
of  the  Holy  Spirit  failed  him  when  thrown  into  prison,  seeing 
He  should  hereafter  minister  the  light  of  His  power  to  the 
Apostles  when  they  were  in  prison.     Jerome  ;    Therefore  he 
does  not  ask  as  being  himself  ignorant.     But  as  the  Saviour 
asks  where  Lazai-us  is  buried,  in  order  that  they  who  shewed  John  li, 
Him  the  sepulchre  might  be  so  far  prepared  for  faith,  and^*" 
believe  that  the  dead  was  verily  raised  again — so  John,  about 
to  be  put  to  death  by  Herod,  sends  his  disciples  to  Christ, 


400  OOSrKL  ACCORDINO  TO  CHAP.  XI. 

that  by  this  opportunity  of  seeing  His  signs  and  wonders 
they  might  believe  on  Ilim,  and  so  might  learn  through  their 
master's  enquiry,  lUit  John's  disciples  had  somewhat  of 
bitterness  and  jealousy  towards  the  Lord,  as  their  former 
enquiry  shewed,  IV/ij/  do  ne  and  the  PJinrisees  fast  oft,  but 
thy  disciples  fast  not  ?  CiiRYS.  Yet  whilst  John  was  \\  ith 
them  he  held  them  rightly  convinced  concerning  Christ. 
But  when  he  was  going  to  die,  he  was  more  concerned  on 
their  behalf.  For  he  feared  that  he  might  leave  his  disciples 
a  prey  to  some  pernicious  doctrine,  and  that  they  should 
remain  separate  from  Christ,  to  whom  it  had  been  his  care 
to  bring  all  his  followers  from  the  beginning.  Had  he  said 
to  them,  Depart  from  me,  for  He  is  better  than  me,  he  would 
not  have  prevailed  with  them,  as  they  would  have  supposed 
that  he  spoke  this  in  humility,  which  opinion  would  have 
drawn  them  more  closely  to  him.  What  then  does  he?  He 
waits  to  hear  through  them  that  Christ  works  miracles. 
Nor  did  he  send  all,  but  two  only,  (whom  perhaps  he  chose 
as  more  ready  to  believe  than  the  rest,)  that  the  reason  of  his 
enquirj'  might  be  imsuspected,  and  that  from  the  things 
themselves  which  they  should  see  they  might  understand  the 
difference  between  him  and  Jesus.  Hilary  ;  John  then 
is  providing  not  for  his  own,  but  his  disciples'  ignorance  ; 
that  they  might  know  that  it  was  no  other  whom  he  had 
proclaimed,  he  sent  them  to  see  His  works,  that  the  works 
might  establish  what  John  had  spoken ;  and  that  they  should 
not  look  for  any  other  Christ,  than  Him  to  whom  His  works 
had  borne  testimony.  Chrys.  So  also  Christ  as  knowing 
the  mind  of  John,  said  not,  I  am  He  ;  for  thus  He  would 
have  put  an  obstacle  in  the  way  of  those  that  heard  Him, 
who  would  have  at  least  thought  within  themselves,  if  they 
John  fl,  did  not  say,  what  the  Jews  did  say  to  Christ,  Thou  bearest 
icilness  of  thyself.  Therefore  He  would  have  them  learn 
from  His  miracles,  and  so  presented  His  doctrine  to  them 
more  clear,  and  without  suspicion.  For  the  testimony  of 
deeds  is  stronger  than  the  testimony  of  words.  Therefore 
He  straightway  healed  a  number  of  blind,  and  lame,  and 
many  other,  for  the  sake  not  of  John  who  had  knowledge, 
but  of  others  who  doubted ;  as  it  follows,  And  Jesus  answered 
and  said  unto  them,  Go  and  tell  John  what  ye  have  heard 


VER.  2 — 6.  ST.  MATTHEW.  407 

and  seen  ;  The  blind  see,  the  lame  walk,  the  lepers  are 
cleansed,  the  deaf  hear,  the  dead  are  raised,  the  poor  hate 
the  Gospel  preached  to  them.  Jerome;  This  last  is  no  less 
than  the  first.  And  understand  it  as  if  it  had  been  said. 
Even  the  poor;  that  so  between  noble  and  mean,  i-ich  and 
poor,  there  may  be  no  difference  in  preaching.  This  ap- 
proves the  strictness  of  the  master,  this  the  truth  of  the 
teacher,  that  in  His  sight  every  one  who  can  be  saved  is 
equal.  Chrys.  And  blessed  is  he  who  shall  not  be  offended 
in  me,  is  directed  against  the  messengers;  they  were  offended 
in  Him.  But  He  not  publishing  their  doubts,  and  leaving 
it  to  their  conscience  alone,  thus  privately  introduced  a  re- 
futation of  them.  Hilary;  This  saying,  that  they  were 
blessed  from  whom  there  should  be  no  offence  in  Him, 
shewed  them  what  it  was  that  John  had  provided  against  in 
sending  them.  For  John,  through  fear  of  this  very  thing, 
had  sent  his  disciples  that  they  might  hear  Christ.  Greg. Greg. 
Otherwise;  The  mind  of  unbelievers  was  greatly  offended g°"'.* y* 
concerning  Christ,  because  after  many  miracles  done,  they 
saw  Him  at  length  put  to  death  ;  whence  Paul  speaks,  We\  Cor.  i, 
preach  Christ  crucijied,  to  the  Jews  a  stumbling-block. 
What  then  does  that  mean,  Blessed  is  he  who  shall  not  be 
offended  in  me,  but  a  direct  allusion  to  the  humiliation  of 
His  death ;  as  much  as  to  say,  1  do  indeed  wonderful  works, 
but  do  not  disdain  to  suffer  humble  things.  Because  then  I 
follow  you  in  death,  men  must  be  careful  not  to  despise  in 
Me  My  death,  while  they  reverence  My  wonderful  works. 
Hilary  ;  In  these  things  which  were  done  concerning  John, 
there  is  a  deep  store  of  mystic  meaning.  The  very  condition 
and  circumstances  of  a  prophet  are  themselves  a  prophecy. 
John  signifies  the  Law  ;  for  the  Law  proclaimed  Christ, 
preaching  remission  of  sins,  and  giving  promise  of  the  king- 
dom of  heaven.  Also  when  the  Law  was  on  the  point  of 
expiring,  (having  been,  through  the  sins  of  the  people,  which 
hindered  them  from  understanding  what  it  spake  of  Christ, 
as  it  were  shut  up  in  bonds  and  in  prison,)  it  sends  men  to 
the  contemplation  of  the  Gospel,  that  unbelief  might  see  the 
truth  of  its  words  established  by  deeds.  Ambrose;  And 
perhaps  the  two  disciples  sent  are  the  two  people ;  those  of 
the  Jews,  and  those  of  the  Gentiles  who  believed. 


iloin. 
xxxvii. 


408  GOSl'IiL  ACCOttDINO  TO  CHAP.  XI. 

7.  And  as  they  departed,  Jesus  began  to  say  unto 
the  multitudes  concerning  John,  What  went  ye  out 
into  the  wilderness  to  see  ?  A  reed  shaken  with 
the  wind  ? 

8.  But  what  went  ye  out  for  to  see  ?  A  man 
clothed  in  soft  raiment  ?  behold,  they  that  wear  soft 
clothing  are  in  kings'  houses. 

9.  But  what  went  ye  out  for  to  see  ?  A  prophet  ? 
yea,  I  say  unto  you,  and  more  than  a  prophet. 

10.  For  this  is  he,  of  whom  it  is  written,  Behold, 
I  send  my  messenger  before  thy  face,  which  shall 
prepare  thy  way  before  thee, 

riiry*.        Chrys.  Sufficient  had  been  now  done  for  John's  disciples ; 
they  returned  certified  concerning  Christ  by  the  wonderful 
works   which    they   had  seen.       But   it  behoved   that   the 
multitude  also  should  be  conected,  which  had  conceived 
many  things  amiss  from  the  question  of  John's  disciples,  not 
knowing  the  pui*pose  of  John  in  sending  them.     They  might 
say.  He  who  bare  such  witness  to  Christ,  is  now  of  another 
mind,  and  doubts  whether  this  be  He.     Doth  he  this  because 
he  hath  jealousy  against  Jesus  ?  Has  the  prison  taken  away 
his   courage  ?    Or  spake  he  before  but  empty  and   untrue 
words  ?     HiL.\RY  ;  Therefore  tliat  this  might  not  lead  them 
to  think  of  John  as  though  he  were  offended  concerning 
Christ,  it  contiimes,  When  they  had  gone  away,  Jesus  began 
to    speak    lo    the    multiludes    concerning    John.       Chuys. 
^4"    they   departed,    that   He    should    not    seem    to   speak 
flattery   of  the   man  ;    and   in    correcting   the  en*or  of  the 
multitude,  He  does   not  openly  expose  their  secret  suspi- 
cions, but  by  framing  his  words  against  what  was  in  their 
hearts,  He  shews  that  He  knows  hidden  things.     But  He 
said  not  as  to  the  Jews,  Wliy  think  ye  eml  in  your  hearts'^ 
though   indeed  it  was  evil  that  they  had  thought;  yet  it 
proceeded  not  from  wickedness,  but  from  ignorance  ;  there- 
fore He  spake  not  to  them  harshly,  but  answered  for  John, 
shewing  that  he  had  not  fallen    from  his   former  opinion. 
This  He  teaches  ihcm,  not  by  His  word  only,  but  by  their 


VEB.  7 10.  ST.  MATTHEW.  409 

own  witness,  the  witness  of  their  own  actions,  as  well  as 
their  own  words.      IVhat  icent  ye  out  into  the  wilderness  to 
see?  As  much  as  to  say,  Why  did  ye  leave  the  towns  and 
go  out  into  the  wilderness  ?  So  great  multitudes  would  not 
have  gone  with  such  haste  into  the  desert,  if  they  had  not 
thought  that  they  should  see  one  great,  and  wonderful,  one  more 
stable  than  the  rock.   Pseudo-Chrys.  They  had  not  gone  out  Pseudo- 
atthis  time  into  the  desert  to  see  John,  for  he  was  not  nowjn  i"^^." 
in  the  desert,  but  in  prison  ;  but  He  speaks  of  the  past  time 
while  John  was  yet  in  the  desert,  and  the  people  flocked  to 
him.     Chrys.     And  note  that  making  no  mention  of  any 
other  fault.  He  clears  John  of  fickleness,  which  the  multitude 
had  suspected  him  of,  saying,  A  reed  shaken  by  the  wind  ? 
Greg.  This  He  proposes,  not  to  assert,  but  to  deny.     For  Greg. 
if  but  a  breath  of  air  touch  a  reed,  it  bends  it  one  way  or£°'!Ji'  2° 
other ;  a  type  of  the  carnal  mind,  which  leans  to  either  side, 
according  as  the  breath  of  praise  or  detraction  reaches  it. 
A  reed  shaken  by  the  wind  John  was  not,  for  no  variety  of 
circumstance  bent  him  from  his  uprightness.     The  Lord's 
meaning  then  is,     Jerome  ;  Was  it  for  this  ye  went  out  into 
the  desert  to  see  a  man  like  unto  a  reed,  and  carried  about 
by  every  wind,  so  that  in  lightness  of  mind  he  doubts  con- 
cerning Him  whom  once  he  preached  ?  Or  it  may  be  he  is 
roused  against  Me  by  the  sting  of  envy,  and  he  seeks  empty 
honour  by  his  preaching,  that  he  may  thereof  make  gain. 
Why  should  he  covet  wealth  ?   that  he  may  have  dainty  fare  ? 
But  his  food  is  locusts  and  wild  honey.     That  he  may  wear 
soft  raiment  ?  But  his  clothing  is  camel's  hair.     This  is  that 
He  adds.  But  what  went  ije  out  for  to  see  ?    A  man  clothed 
in  soft  raiment?     Chrys.    Otherwise;  That  John  is  not  as  a 
waving   reed,   yourselves  have    shewn    by   going  out   unto 
the  desert  to  him.     Nor  can  any  say  that  John  was  once 
firm,.but  has  since  become  wilful  and  wavering ;  for  as  some 
are  prone  to  anger  by  natural  disposition,  others  become  so 
by  long  weakness  and  indulgence,  so  in  inconstancy,  some 
are  by  nature  inconstant,  some  become   so  by  yielding  to 
their   own   humour    and    self-indulgence.       But   John    was 
neither  inconstant   by  natural  disposition;     this  he   means 
by  saying.  What  went  ye  out  for  to  see,  a  reed  shaken  by  the 
tvind  ?    Neither  had  he  corrupted  an  excellent  nature  by 


410  GOSPEL  ACCORDING  TO  CHAP.  XI. 

self-indulgence,  for  that  lie  had  not  served  the  fle.sh  is  shewn 
by  his  raiment,  his  abode  in  the  desert,  his  prison.     Had  he 
sought  soft  raiment,  he  would  not  have  dwelt  in  the  desert, 
but  in   kings'    houses;     Tm   they  that  are  clothed   in   soft 
raiment,  are  in  kinds'  houses.     Jerome  ;   This  teaches  that 
an   austere  life  and  strict  preaching   ought  to  shun  kings' 
Greg,     courts  and  the  palaces  of  the  rich  and  luxurious.    Greg.   Let 
Ev.vi.s.^o  one  suppose  that  there  is  nothing  sinful  in  luxury  and 
rich  dress ;   if  pursuit  of  such  things  had  been  blameless,  the 
Lord  would  not  have  thus  commended  John  for  the  coarse- 
ness  of  his   raiment,  nor  would   Peter   have    checked   the 
1  Pet.    desire  of  fine  clothes  in  women  as  he  does,  Not  in  cosily 
Aug.      raiment.      Aug.    In  all  such  things  we  blame  not  the  use 

Doctr.    Qf  tiig  things,  but   the  lust  of  those    that   use  them.     For 
Christ.       ,  y  11-  •      ,  •  ,  .      , 

iii,  12.    whoever  uses  the  good  thmgs  m  his  reach  more  sparingly 

than  are  the  habits  of  those  with  whom  he  lives,  is  either 

temperate  or  superstitious.     Whoever  again  uses  them  in  a 

measure  exceeding  the  practice  of  the  good  among  whom  he 

'  aliquid  lives,  either  has  some^  meaning  therein,  or  else  is  dissolute. 

g^°j'"  Chrys.  Having  described  his  habits  of  life  from  his 
dwelling-place,  his  dress,  and  the  concourse  of  men  to  hear 
him,  He  now  brings  in  that  he  is  also  a  prophet,  But  what 
went  ye  out  for  to  see  ?    A  prophet  ?    yea,  I  say  unto  you, 

Greg,     and  more  than  a  prophet.      Greg.    The  office  of  a  prophet 

Evl'vi.s!^^  to  foretel  things  to  come,  not  to  shew  them  present. 
John  therefore  is  more  than  a  prophet,  because  Him  whom 
he  had  foretold  by  going  before  Him,  the  same  he  shewed 
as  present  by  pointing  Him  out.  Jerome  ;  In  this  he  is 
also  greater  than  the  other  prophets,  that  to  his  prophetic 
privilege  is  added  the  reward  of  the  Baptist  that  he  should 
baptize  his  Lord.  Chrys.  Then  he  shews  in  what  respect 
Pie  is  greater,  saying,  This  is  he  of  whom  it  is  u-ritlen. 
Behold,  I  send  my  angel  before  thy  face.  Jerome  ;  To  add 
to  this  great  worthiness  of  John,  He  brings  a  passage  from 

Mai.  3,  Malachias,  in  which  he  is  spoken  of  as  an  Angel.  We  must 
suppose  that  John  is  here  called  an  Angel,  not  as  partaking 
the  Angelic  nature,  but  from  the  dignity  of  his  office  as  a 

Greg,     forerunner  of  the  Lord.     Greg.    For  the  Greek  word  Angel, 

'      '  is  in  Latin  Nuntius,  '  a  messenger.'     He  therefore  who  came 

to  bear  a  heavenly  message  is  rightly  called  an  Angel,  that 


VER.  11.  ST.  MATTHEW.  411 

he  may  preserve  in  his  title  the  dignity  which  he  performs 
in  his  office.  Chrys.  He  shews  wherein  it  is  that  John  is 
greater  than  the  Prophets,  namely,  in  that  he  is  nigh  unto 
Christ,  as  he  says,  /  send  before  thy  face ^  that  is,  near  Thee, 
as  those  that  walk  next  to  the  king's  chariot  are  more  illus- 
trious than  others,  so  likewise  is  John  because  of  his  nearness 
to  Christ.  Pseudo-Chrys.  Also  the  other  Prophets  were 
sent  to  announce  Christ's  coming,  but  John  to  prepare  His 
way,  as  it  follows,  who  shall  make  ready  thy  itay  before  thee; 
Gloss.  That  is,  shall  open  the  hearts  of  Thy  hearers  by  preach-  Gloss, 
ing  repentance  and  baptizing.  Jerome  ;  Mystically  ;  The 
desert  is  that  which  is  deserted  of  the  Holy  Spirit,  where 
there  is  no  habitation  of  God ;  in  the  reed  is  signified  a  man 
who  in  outward  show  lives  a  pious  life,  but  lacks  all  real 
fruit  within  himself,  fair  outside,  within  hollow,  moved  with 
every  breath  of  wind,  that  is,  with  every  impulse  of  unclean 
spirits,  having  no  firmness  to  remain  still,  devoid  of  the 
marrow  of  the  soul ;  by  the  garment  wherewith  his  body  is 
clothed  is  his  mind  shewn,  that  it  is  lost  in  luxury  and  self- 
indulgence.  The  kings  are  the  fallen  angels ;  they  are  they 
who  are  powerful  in  this  life,  and  the  lords  of  this  world. 
Thus,  TJiey  that  are  clothed  in  soft  raiment  are  in  kings' 
houses;  that  is,  those  whose  bodies  are  enervated  and 
destroyed  by  luxury,  it  is  clear  are  possessed  by  daemons. 
Greg.  Also  John  was  not  clothed  in  soft  raiment,  that  is,  he  Greg. 
did  not  encourage  sinners  in  their  sinful  life  by  speaking  ^^^' 
smooth  things,  but  rebuked  them  with  sharpness  and  rigour, 
saying.  Generation  of  vipers,  8fc.  Mat.3,7. 

11.  Verily  I  say  unto  you.  Among  them  that  are 
born  of  women  there  hath  not  risen  a  greater  than 
John  the  Baptist :  notwithstanding  he  that  is  least  in 
the  kingdom  of  heaven  is  greater  than  he. 

Chrys.  Having  first  delivered  the  Prophet's  testimony  in 
praise  of  John,  He  rested  not  there,  but  added  His  own 
decision  respecting  him,  saying.  Among  them  that  are  born 
of  women  there  has  not  arisen  a  greater  than  John  the 
Baptist.      Raban.     As  much   as  to   say;    What  need   to 


412  GOSPEL  ACCORDING  TO  CHAP.  XI. 

recount  one  by  one  the  praises  of  John  the  Baptist ;   /  say 

verily  unto  you,  Ainoiuj  them  that  are  horn  of  women,  8fc.    Me 

says  women,  not  virgins.     If  the  same  word  mulier,  whicli 

denotes   a  married   person,  is   any  where  in   the   Gospels 

applied  to  Mary,  it  should  be  known  that  the  translator  has 

John  19,  there  used  *  mulier'  for  *  fcmina;'  as  in  that,  Woman,  behold 

^  ■        thy  son  !    Jerome  ;    He  is  then  set  before  all  those  that  arc 

bom  in  wedlock,  and  not  before  Ilim  who  was  bom  of  the 

Virgin  and  the  Holy  Spirit ;  yet  these  words,  there  has  vol 

arisen  a  greater  than  John  the  Baptist,  do  not  imply  that 

John  is  to  be  set  above  the  Prophets  and  Patriarchs  and  all 

others,  but  only  makes  him  equal  to  the  rest ;  for  it  does  not 

follow    that   because    others    are    not    greater    than    him, 

that  therefore  he   is   greater  than  others.     Pseudo-Chrys. 

But    seeing    that     righteousness    has    so    great    deepness 

that  none  can  be  perfect  therein  but  God  only,  I  suppose 

tliat   all   the    saints   tried   by    the   keenness   of  the   divine 

judgment,  rank  in  a  fixed  order,  some  lower,  some  befoni 

other.     Whence  we    understand   that    He    that   hath   none 

greater  than  Himself,  is  greater  than  all.      Chrys.  That  the 

abundance  of  this  praise  might  not  beget  a  wrong  inclination 

in  the  Jews  to  set  John  above  Christ,  he  connects  this,  saying. 

He  that  is  least  in  the  kingdom  of  heaven  is  greater  than  he. 

Aug.      Aug.  The  heretic '  argues  from  this  verse  to  prove,  that  since 

Adv.      John   did  not  belong  to  the  kingdom  of  heaven,  therefore 

Leg.  et  much  less  did  the  other  Prophets  of  that  people,  than  whom 

ii.  5.      John  is  greater.     But  these  words  of  the  Lord  may  be  under- 

'  Ma.ii-  g^QQf]   iu   t_^Q   ways.      Either   the   kingdom   of  heaven   is 

cnee  or  •'  ,  " 

Mar-      something  which  we  have  not  yet  received,  that,  namely,  of 

Mat"25  which  He  speaks.  Come,  ye  blessed  of  t/ry  Father,  receive  the 

34.        kingdom,  because  they  in  it  are  Angels,  therefore  the  least 

among   them   is  greater   than  a  righteous   man  who  has  a 

corruptible  body.     Or  if  we  must  understand  the  kingdom  of 

heaven  of  the  Church,  whose  children  are  all  the  righteous 

men  from  the  beginning  of  the  world  until  now,  then  the 

Lord  speaks  this  of  Himself,  who  was  after  John  in  the  time 

of  His  birth,  but  greater  in  respect  of  His  divine  nature  and 

supreme  power.     According  then  to  the  first  interpretation 

it  will  be  pointed,  He  who  is  least  in  the  kingdom  of  heaven, 

is  greater  than  he ;    according  to  the  second,  He  trho  is  less 


VER.  12-T-15.  ST.  MATTHEW.  413 

than  he,  is  in  the  kingdom  of  heaven  greater  than  he. 
Chrys.  The  kingdom  of  heaven,  that  is,  in  the  spiritual 
world,  and  all  relating  thereto.  But  some  say  that  Christ 
spoke  this  of  the  Apostles.  Jerome  ;  We  understand  it 
simjily,  that  every  saint  who  is  already  with  the  Lord  is 
greater  than  he  who  yet  stands  in  the  battle  ;  for  it  is  one 
thing  to  have  gained  the  crown  of  victory,  another  to  be  yet 
fighting  in  the  field. 

12.  And  from  the  days  of  John  the  Baptist  until 
now  the  kingdom  of  heaven  suflPereth  violence,  and 
the  violent  take  it  by  force. 

13.  For  all  the  prophets  and  the  law  prophesied 
until  John. 

14.  And  if  ye  will  receive  it,  this  is  Elias,  which 
was  for  to  come. 

15.  He  that  hath  ears  to  ear,  let  him  hear. 

Gloss.  That  what  He  had  last  said  should  not  lead  any  Gloss. 
to  suppose   that  John  was  an   alien  from  the  kingdom  of "°"  ^^^' 
heaven,  He  corrects  this  by  adding,  From  the  days  of  John 
the  Baptist   until  now,  the   kingdom    of  heaven    suffereth 
violence,  and  the  violent  take  it  by  force.      Greg.    By  the  Greg, 
kingdom  of  heaven  is  meant  the  heavenly  throne,  whither  Ev.  xx*.° 
when  sinners  defiled  with  any  evil  deed  return  in  penitence,  '^• 
and  amend  themselves,  they  enter  as  sinners  into  the  place 
of   another,  and  take    by  violence  the  kingdom  of  heaven. 
Jerome;    Because    John    the    Baptist   was  the    first   who 
preached  repentance  to  the  people,  saying.  Repent  ye,  for  the 
kingdom  of  heaven  is  at  hand:  rightly  therefore  from  that  day 
forth  it  may  be  said,  that  the  kingdom  of  heaven  suffereth 
violence,  and  the  violent  fake  it  by  force.     For  great  indeed 
is  the  violence,  when  we   who  are  born  of  earth,  seek  an 
abode  in  heaven,  and  obtain  by  excellence  what  we  have 
not  by  nature.      Hilary  ;    Otherwise  ;    The  Lord  bade  His 
Apostles  go  to  the  lost  sheep  of  Israel,  but  all  their  preaching 
conveyed  profit  to  the    publicans    and  sinners.      Therefore 
the   kingdom    suffers   violence,  and   the  violent  take  it  by 
force,  for  the  glory  of  Israel,  due  to  the  Fathers,  foretold  by 


414  GOSPEL  ACCORDING  TO  CHAP.  Xl. 

the  Prophets,  offered  by  Christ,  is  entered  and  held  by  force 
by  the  might  of  the  Gentiles.  Ciirys.  Or;  All  who  come 
thereto  with  liaste  take  by  force  the  kingdom  of  God  through 
the  faith  of  Christ;  whence  He  says,  from  the  days  of  John 
until  now,  and  tlms  lie  brings  them  in  haste  to  His  faith,  and 
at  the  same  time  adds  support  to  those  things  which  had 
been  spoken  by  John.  For  if  all  things  were  fulfdled  until 
John,  then  is  Jesus  He  that  should  come;  wherefore  He  adds, 
All  the  Prophets  and  the  Law  j)roj)hesied  until  John. 
Jerome  ;  Not  that  He  cuts  off  all  Prophets  after  John ;  for 
we  read  in  the  Acts  of  the  Apostles  that  Agabus  prophesied, 
and  also  four  virgins  daughters  of  Philip;  but  He  means  that 
the  Law  and  the  Prophets  whom  we  have  written,  whatever 
they  have  prophesied,  they  have  prophesied  of  the  Lord. 
That  He  says,  Prophesied  until  John,  shews  that  this  was 
now  the  time  of  Christ's  coming ;  and  that  whom  they  had 
foretold  should  come.  Him  John  shewed  to  be  already  come. 
Chrys.  Then  He  adds  another  token  of  him,  saying, 
And  if  ye  vnll  receive  it,  this  is  Elias  who  was  to  come. 
Mai.  4,  The  Lord  speaks  in  Malachias,  /  will  send  you  Elias  the 
^'  Tishbite;  and  of  the  same  again.  Behold,  I  send  my  messenger 

before  thy  face.  Jerome;  John  then  is  said  to  be  Elias, 
not  according  to  the  foolish  philosophers,  and  certain  heretics 
who  bring  forward  their  metempsychosis,  or  passing  of  the 
soul  from  one  body  to  another;  but  because  (as  it  is  in 
another  passage  of  the  Gospel)  he  came  in  the  spirit  and 
power  of  Elias,  and  had  the  same  grace  and  measure  of 
the  Holy  Spirit.  But  in  austerity  of  life,  and  fortitude  of 
spirit,  Elias  and  John  were  alike ;  they  both  dwelt  in  the 
desert,  both  were  girded  with  a  girdle  of  skins ;  because 
he  reproved  Ahab  and  Jezebel  for  their  wickedness,  Elias  was 
compelled  to  fly;  because  he  condemned  the  unlawful  union 
of  Herod  and  Herodias,  John  is  beheaded.  Chrys.  If  ye 
u4ll  receive  it,  shewing  their  freedom,  and  requiring  of  them  a 
willing  mind.  John  the  Baptist  is  Elias,  and  Elias  is  John, 
because  both  were  forerunners  of  Christ.  Jerome  ;  That 
He  says,  This  is  Elias,  is  figurative,  and  needs  to  be  explained, 
as  what  follows,  shews ;  He  that  hath  ears  to  hear,  let  him 
hear.  Remig.  As  much  as  to  say.  Whoso  has  ears  of  the 
heart  to  hear,  that  is,  to  understand,  let  him  understand ;  for 


VER.  16 19.  ST.  MATTHEW.  415 

He  did  not  say  that  John  was  Elias  in  person,  but  in  the 
Spirit. 

16.  But  whereunto  shall  I  liken  this  generation  ? 
It  is  like  unto  children  sitting  in  the  markets,  and 
calling  unto  their  fellows, 

17.  And  saying.  We  have  piped  unto  you,  and  ye 
have  not  danced ;  we  have  mourned  unto  you,  and 
ye  have  not  lamented. 

18.  For  John  came  neither  eating  nor  drinking, 
and  they  say.  He  hath  a  devil. 

19.  The  Son  of  man  came  eating  and  drinking, 
and  they  say.  Behold  a  man  gluttonous,  and  a  wine- 
bibber,  a  friend  of  Publicans  and  sinners.  But  wisdom 
is  justified  of  her  children. 

Hilary  ;  The  whole  of  this  speech  is  a  reproach  of  un- 
behef,  and  arises  out  of  the  foregoing  complaint;  that  the 
stifF-necljed  people  had  not  learned  by  two  different  modes 
of  teaching.  Chrys.  Whence  He  puts  this  question, 
shewing  that  nothing  had  been  omitted  that  ought  to  be  done 
for  their  salvation,  saying,  To  whom  shall  I  liken  this  genera- 
tion f  Gloss.  'By  this  generation  He  means  the  Jews  together  Glow. 
with  Himself  and  John.  As  though  He  had  said  ;  John  is  geim. " 
thus  great ;  but  ye  would  believe  neither  him  nor  Me,  and 
therefore  to  whom  shall  I  liken  you  ?  Remig.  And  straight- 
way He  answers  Himself,  saying.  It  is  like  unto  children 
sitting  in  the  market-place ^  crying  unto  their  fellows,  and 
saying.  We  have  played  music  to  you,  and  ye  have  not  danced; 
we  have  mourned,  and  ye  have  not  lamented.  Hilary  ;  By  the 
children  are  meant  the  Prophets,  who  preached  as  children 
in  singleness  of  meaning,  and  in  the  midst  of  the  synagogue, 
that  is  in  the  market-place,  reprove  them,  that  when  they 
played  to  those  to  whom  they  had  devoted  the  service 
of  their  body,  they  had  not  obeyed  their  words,  as  the 
movement  of  the  dancers  are  regulated  by  the  measures  of 
the  music.  For  the  Prophets  invited  them  to  make  con- 
fession by  song  to  God,  as  it  is  contained  in  the  song  of 


416  eOSPEL  ACCORUINO  TO  CHAP.  XI. 

Moses,  of  Isaiah,  or  of  David.     Jerome  ;  They  say  therefore, 

lie  have  played  nitisie  to  you,  and  ye  have  not  danrrd  ;   i.  e. 

We  have  called  on  you  to  work  good  works  lo  our  songs, 

and  ye  would  not.     We  have  lamented  and  called  you  to 

repentance,  and  this  ye  would  not,  rejecting  both  preaching, 

as   well  of  exhortation  to  virtue,  as  of  repentance  for   sin. 

Remig.  What  is  that  He  says.  To  their  fell  ous  ('   Were  the 

unbelieving  Jews  then  fellows  of  the  Prophets?  lie  speaks 

thus  only  because  they  were  sprung  of  one  stock.     Jkkomk  ; 

i.«  8. 18.  The  children  are  they  of  whom  Isaiah  speaks,  Behold  /,  and 

the  children  whom  the  Lord  has  given  me.     These  children 

then  sit  in  the  market-place,  where  are  many  things  for  sale, 

and  say,      Chrys.     We  have  played  tmisic   to  yon,  and  ye 

have  not  danced;  that  is,  I  have  shewed  you  an  unrestricted 

life,  and  ye  are  not  convinced  ;    We  have  mourned  unto  you^ 

and  ye  have  not  lamented ;  that  is,  John  lived  a  hard  life,  and 

ye  heeded  him  not.     Yet  does  not  he  speal^  one  thing,  and 

I  another,  but  both  speak  the  same  thing,  because  both  have 

one  and  the  same  object.     For  John  came  neither  eating  nor 

drinking,  and  they  say,  He  hath  a.  daemon.      The  Son  of  man 

Au^.      came  8fc.     Aug.  I  would  that  the  Manichaians  would  tell  me 

'""f-     what  Christ  ate  and  drank,  who  here  speaks  of  Himself  as 

xvi.  :n.  eating  and  drinking  in  comparison  of  John,  who  did  neither. 

Not  indeed  that  John  drank  nothing  at  all,  but  that  he  drank 

neither  wine  nor  strong  drink — but  water  only.     Not  that 

he  dispensed  altogether   with  food,  but   that  he   ate    only 

locusts  and  wild  honey.     Whence  then  is  it  said  of  him  that 

he  came  neither  eating  nor  drinking,  except  that  he  used  not 

that  food  which  the  Jews  used  ?    Unless  therefore  the  Lord 

had  used  this  food.  He  would  not  have  been  said  to  have 

been,  in  comparison  of  John,  eating  and  drinking.    It  would 

be  strange  that   he  who  ate  locusts  and  honey,  should  be 

said  to  come  neither  eating  nor  drinking,  and  that  he  who 

ate  only  bread  and  herbs,  should  be  said  to  come  eating  and 

drinking.     Chrys.  He  says  therefore,  Jesus  came,  as  much 

as  to  say,  I  and  John  came  opposite  ways,  to  do  the  same 

thing ;  as  two  hunters  chasing  the  same  animal  from  opposite 

sides,  so  that  it  might  fall  into  the  hands  of  one  of  them. 

But  all  mankind  admire  fasting  and  severity  of  life  ;  and  for 

this  reason  it  was  ordained  from  his  infancv  that  John  should 


VER.   16 — 19.  ST,  MATTHEW.  417 

be  so  brought  up,  that  the  things  that  he  should  say  should 
receive  credit.     The  Lord  also  wall<ed  in  this  way  when  He 
fasted  forty  days ;  but  He  had  other  means  of  teaching  men 
to  have  confidence  in  Him  ;  for  it  was  a  much  greater  thing 
that  John  who  had  walked  in  this  way  should  bear  witness 
to  Him,  than  that  He  Himself  should  walk  in  that  way.  Again, 
John  had  nothing  to  shew  besides  his  life,  and  his  righteous- 
ness;  whereas  Christ  had  also  the  witness  of  His  miracles. 
Leaving  therefore  to  John  the  representation  of  fasting.  He 
Himself  walked  in  a  contrary  way,  entering  to  the  table  of  the 
publicans,  and  eating  and  drinking  with  them.     Jerome  ;    If 
fasting  then  pleases  you,  why  were  yon  not  satisfied  with  .John  ? 
If  fulness,  why  not  with  the  Son  of  man  ?  Yet  one  of  these  ye 
said  had  a  daemon,  the  other  ye  called  a  gluttonous  man, 
and  drunkard.     Chrys.  What  excuse  then  shall  be  given  for 
them  ?    Therefore  He  adds.  And  wisdom  is  jnstijied  of  her 
children  ;  that  is,  though  ye  were  not  convinced,  yet  have 
ye  nothing  whereof  to  accuse  me,  as  also  of  the  Father  the 
Prophet  speaks,  TJmt  thou  mighiest  he  jnstijied  in  thy  sayings.  Ps.51,4. 
For  though  nought  be  effected   in  you  by  that  goodness 
which  is  extended  to  you,  yet  He  fidfils  all  His  part  that 
you  may  not  have  the  shadow  of  excuse  for  your  ungrateful 
doubt.     Jerome;   Wisdom  is  jnstijied  of  her  children,  \.  e. 
The  dispensation  or  doctrine  of  God,  or  Christ  Himself  who 
is  the  power  and  wisdom  of  God,  is  proved  by  the  Apostles, 
who  are  His  children,  to  have  done  righteously.     Hilary; 
He  is  wisdom  itself  not  by  His  acts,   but  by   His   nature. 
Many  indeed   evade  that  saying  of  the    Apostle's,    Christ icor.i, 
is   the   wisdom   and  power  of  God,  by  saying,  that   truly  2'*- 
in  creating   Him  of   a  Virgin    the  Wisdom    and  Power  ofofsamo- 
God  were  shewn  mightily.     Therefore  that  this  might  not®*'^'*'*^- 
be  so   explained,  He  calls  Himself  the  Wisdom  of  God, 
shewing  that  it  was  verily  He,  and  not  th»  deeds  relating  to 
Him,  of  whom  this  was  meant.     Por  thfe  power  itself,  and 
the  effect  of  that  power,  are  not  the  same  thing ;  the  efficient 
is  known  from  the  act,     Aug.  Or,    Wisdom   is  jnstijied  ofA.ng. 
her  children,  because  the  holy  Apostles  understood  that  the^"®*'- 
kingdom  of  God  was  not  in  meat  and  drink,  but  in  patient 
enduring  ;  such  persons  neither  does  abundance  lift  up,  nor 
want  cast  down,  but  as  Paul  spoke,  /  know  how  to  abound,  ptji  4 
VOL.  I.  2  R  J  2. 


418  GOSPEL  ACCORDING  TO  CHAP.  XI. 

and  to  suffer  want.  Jerome  ;  Some  copies  read,  Wisdom  is 
jtistified  of  her  works,  for  wisdom  does  not  seek  the  witness 
of  words,  but  of  works.  Chrys.  You  should  not  be  sur- 
prised at  His  using  trite  instances,  such  as  that  respecting 
the  children ;  for  He  spoke  to  the  weakness  of  His  hearers  ; 
as  Ezekiel  spoke  many  things  adapted  to  the  .lews,  but 
unworthy  of  the  greatness  of  God.  Hilary  ;  Mystically ; 
Neither  did  the  preaching  of  John  bend  the  Jews,  to  whom 
the  law  seemed  burdensome  in  prescribing  meats  and  drinks, 
difficult  and  grievous,  having  in  it  sin  which  He  calls  having 
a  diemon — for  from  the  difficulty  of  keeping  it  they  must  sin 
under  the  Law.  Nor  again  did  the  preaching  of  the  Gospel 
with  freedom  of  life  in  Christ  please  them — by  which  the 
hardships  and  burdens  of  the  I<aw  were  remitted,  and 
publicans  and  sinners  only  believed  in  it.  Thus,  then,  so 
many  and  so  great  warnings  of  all  kinds  having  been  oflered 
them  in  vain,  they  are  neither  justified  by  the  Law,  and 
they  are  cast  off  from  grace ;  Wisdom,  therefore,  is  justijied 
of  her  children,  by  those,  that  is,  who  seize  the  kingdom 
of  heaven  by  the  justification  of  faith,  confessing  the  work 
of  wisdom  to  be  just,  that  it  has  transferred  its  gift  from 
the  rebellious  to  the  faithfiil. 

20.  Then  began  he  to  upbraid  the  cities  wherein 
most  of  his  mighty  works  were  done,  because  they 
repented  not : 

2 1 .  Woe  unto  thee,  Chorazin  !  woe  unto  thee, 
Betbsaida  !  for  if  the  mighty  works,  which  were  done 
in  you,  had  been  done  in  Tyre  and  Sidon,  they  would 
have  repented  long  ago  in  sackcloth  and  ashes. 

22.  But  I  say  unto  you.  It  shall  be  more  tolerable 
for  Tyre  and  Sidon  at  the  day  of  judgment,  than  for 
you. 

23.  And  thou,  Capernaum,  which  art  exalted  unto 
heaven,  shalt  be  brought  down  to  hell :  for  if  the 
mighty  works,  which  have  been  done  in  thee,  had 
been  done  in  Sodom,  it  would  have  remained  until 
this  day. 


VEn.  20 — 24.  ST.  MATTHEW.  Hi) 

24.  But  I  say  unto  you.  That  it  shall  be  more 
tolerable  for  the  land  of  Sodom  in  the  day  of  judg- 
ment, than  for  thee. 

Gloss.    Thus  far  He  had  brought  His  accusation  against  Gloss. 
the  Jews  in  common ;  now  against  certain  towns  by  name,  ^^^^55]^ 
in  which  He  had  specially  preached,  and  yet  they  would 
not   be   converted;   whence  it  is   said,   Then  began  he  to 
upbraid  the  cities  in  which  most  of  his  mighty  works  were 
done,  because  they  had  not   repented.     Jerome  ;    His   up- 
braiding of  the  towns  of  Corozaim,  Bethsaida,  and  Caphar- 
naum,  is    set   forth  in  this  chapter,  because  He  therefore 
upbraided  them,  because  after  He  had  such  mighty  works 
and  wonders  in  them  they  had  not  done  penitence.     Whence 
He  adds,  JVo  for  thee,  Corozaim  !  wo  for  thee,  Bethsaida  ! 
Chrys.    That  you  should  not  say  that  they  were  by  nature 
evil,  He  names  Bethsaida,  a  town  from  which  the  Apostles 
had  come ;  namely,  Philip,  and  two  pair  of  the  chief  of  the 
Apostles,  Peter  and  Andrew,  James  and  John.     Jerome  ; 
In  this  word  Wo,  these  towns  of  Galilee  are  mourned  for 
by  the  Saviour,  that  after  so  many  signs  and  mighty  works^ 
they  had  not  done  penitence.      Raban.    Corozaim,  which 
is  interpreted    '  my  mystery,'   and    Bethsaida,   *  the   house 
of  fruits,'  or,  '  the  house  of  hunters,'  are  towns  of  Galilee 
situated  on  the  shore  of  the  sea  of  Galilee.     The  Lord  there- 
fore mourns  for  towns  which  once  had  the  mystery  of  God, 
and  which  ought  to  have  brought  forth  the  fruit  of  virtues, 
and  into  which  spiritual  hunters  had  been  sent.     Jerome  ; 
And  to  these  are  preferred  Tyre  and  Sidon,  cities  given  up 
to  idolatry  and  vices ;  For  if  the  mighty  works  which  have 
been  done  in  you  had  been  done  in   Tyre  and  Sidon,  they 
would  have  long  ago  done  penitence  in  sackcloth  and  ashes. 
Greg.     In   sackcloth  is  the  roughness   which    denotes  the  Greg, 
pricking  of  the   conscience  for   sin,  ashes  denote    the  dust^xxv  g 
of  the  dead ;  and  both  are   wont  to  be  employed  in  peni- 
tence, that  the  pricking  of  the  sackcloth  may  remind  us 
of  our  sins,  and  the  dust  of  the  ash  may  cause  us  to  reflect 
what   we  have   become   by  judgment.     Raban.    Tyre   and 
Sidon  are  cities  of  Phoenicia.     Tyre   is  interpreted   '  nar- 
rowness,'  and   Sidon   '  hunting ;'  and  denote   the   Gentiles 

2  E  2 


4'20  GOSPEL  ACCORDING  TO  CHAP.  Xf. 

whom  the  Devil  as  a  hunter  drives  into  the  straits  of  sin ; 
but  Jesus  the  Saviour  sets  them  free  by  the  Gospel. 
Jerome;  We  ask  where  it  is  written  that  the  Lord  did 
wonders   in    Corozaim    and    Bethsaida  ?      We   read    above, 

ch.9,35.  ^«rf  he  went  about  the  towns  and  villages,  healing  all 
sicknesses,  Sfc.  among  the   rest,  therefore,  we  may  suppose 

Aug.      that  He  wrought  signs  in  Corozaim  and  Bethsaida.     Aug. 

Ters.  9.  It  ^^  ^^^  ^^^"^  ^^^^^  ^^^^  His  Gospel  was  not  preached  in 
those  times  and  places,  in  which  He  foreknew  that  all 
would  be  such,  as  were  many  in  His  actual  presence, 
who  would  not  even  believe  on  Him  when  He  raised  men 
from  the  dead.  For  the  Lord  Himself  bears  witness  that 
they  of  Tyre  and  Sidon  would  have  done  penitence  in  great 
humility,  had  the  wonders  of  the  Divine  power  been  done 
in  them.  Moreover,  if  the  dead  are  judged  according  to 
those  deeds  which  they  would  have  done  had  they  lived, 
then  because  these  would  have  believed  had  the  Gospel 
been  preached  to  them  with  so  great  miracles,  surely  they 
should  not  be  punished  at  all,  and  yet  in  the  day  of  judg- 
ment they  shall  be  punished;  for  it  follows,  But  I  say  unto 
you.  It  shall  he  more  tolerable  for  Tyre  and  Sidon  in  the  day 
of  judgment,  than  for  you.  Those  then  shall  be  punished  with 
more,  these  with  less  severity.  Jerome  ;  This  is  because  Tyre 
and  Sidon  had  trodden  under  foot  the  law  of  nature  only, 
but  these  towns  after  they  had  transgressed  the  natural 
and  the  written  Law,  also  made  light  of  those  wonders 
which  had  been  wrought  among  them.  Raban.  We  at  this 
day  see  the  words  of  the  Saviour  fulfilled ;  Corozaim  and  Beth- 
saida would  not  believe  when  the  Lord  came  to  them  in 
person ;  but  Tyre  and  Sidon  have  afterwards  believed  on  the 
preaching  of  the  Apostles.  Remig.  Capharnaum  was  the 
metropolis  of  Galilee,  and  a  noted  town  of  that  province, 
and  therefore  the  J^ord  mentions  it  particularly,  saying. 
And  thou,  Capharnaum,  shall  thou  indeed  be  exalted  to 
heaven  ?  Thou  shnlt  go  doun  even  to  hell.  Jerome  ;  In 
other  copies  we  find.  And  thou,  Capharnaum,  that  art 
exalted  to  heaven,  shall  be  brought  dotvn  to  hell;  and  it  may 
be  understood  in  two  different  ways.  Either,  thou  shalt  go 
down  to  hell  because  thou  hast  proudly  resisted  my 
preaching ;  or,  thou  that  hast  been  exalted  to  heaven  by  en- 


VKR.  -20 — 24.  ST.  MATTHKVV.  421 

tertaining  me,  and  having  ray  mighty  wonders  done  in  thee, 
shalt  be  visited  with  the  heavier  punishment,  because  thou 
wouldest  not  believe  even  these.      Remig.    And  they  have 
made  the  sins  not  of  Sodom  only  and  Gomorrah,  but  of 
Tyre  and  Sidon  light  in  comparison,  and  therefore  it  follows. 
For  if  the  mighty  works  which  have  been  done  in  thee  had 
been  done  in  Sodom,  it  wotdd  perhups  have  remained  nnio 
this  day.     Chrys.    This  makes  the  accusation  heavier,  for  it 
is  a  proof  of  extreme  wickedness,  that  they  are  worse,  not 
only  than  any  then  living,  but  than  the  wickedest  of  all  past 
time.     Jerome  ;    In  Capharnaum,  which  is  interpreted  '  the 
most  fair  town,'   Jerusalem   is   condemned,  to   which  it  is 
said  by  Ezekiel,  Sodom  is  jiistijied  by  thee.     Remig.  TheEzek. 
Lord,  who  knows   all  things,  here  uses  a  word  expressing  '^'  ''^^• 
uncertainty — perhaps,  to  shew  that  freedom  of  choice  is  left 
to  men.     But  I  say  unto  you,  it  shall  be  easier  for  the  land 
of  Sodom  in  the  day  of  judgment  than  for  yon.     And  be  it 
known,  that  in  speaking  of  the  city  or  country,  the  Lord 
does   not    chide    with    the    buildings    and    walls,  but   with 
the  men  that  inhabit  there,  by  the  figure  metonymy,  putting 
the  thing  containing  for  the  thing  contained.     The  words. 
It  shall  be  easier  in  the  day  of  judgment,  clearly  prove  that 
there  are  divers  punishments  in  hell,  as  there  are  divers  man- 
sions in  the  kingdom  of  heaven.    Jerome;  The  careful  reader 
will  hesitate  here ;   If  Tyre  and  Sidon  could  have  done  peni- 
tence at  the  preaching  of  the  Saviour,  and  His  miracles,  they 
are  not  in  fault  that  they  believed  not ;  the  sin  is  his  who 
would  not  preach  to  bring  them  to  penitence.     To  this  there 
is  a  ready  answer,  that  we  know  not  God's  judgments,  and 
are  ignorant  of  the  sacraments  of  His  peculiar  dispensations. 
It  was    determined   by   the  Lord  not  to  pass  the  borders 
of  .ludaea,  that  He  might  not  give  the  Pharisees  and  Priests 
a  just  occasion  of  persecuting  Him,  as  also  He  gave  com- 
mandment to  the  Apostles,  Go  not  into  the  way  of  the  Gen- 
tiles.    Corozaim  and  Bethsaida  are  condemned  because  they 
would  not  believe,  though  Christ  Himself  was  among  them — 
Tyre   and  Sidon  are  justified,    because    they  believed  His 
Apostles.     You  should  not  enquire  into  times  when  you  see 
the  salvation  of  those  that  believe.     Remig.    We  may  also 
answer  in  another  way.     There  were  many  in  Corozaim  and 


422  GOSPEL  ACCOUUING  TO  CHAI*.  \I. 

Betlisaida  who  would  believe,  and  many  in  Tyre  and  Sidon 
ulio  would  not  believe,  and  therefore  were  not  wortliy  of  the 
Gospel.  The  Lord  therefore  preached  to  the  dwellers  in 
Corozaim  and  Betlisaida,  that  they  who  were  to  believe, 
might  be  able ;  and  preached  not  in  Tyre  and  Sidon,  lest 
perhaps  they  who  were  not  to  believe,  being  made  worse 
by  contempt  of  the  Gospel,  should  be  punished  more 
Aug.  heavily,  Aug.  A  certain  Catholic  disputant  of  some  note 
Pere.io!  expounded  this  place  of  the  Gospel  in  the  following  way; 
That  the  Ijord  foreknew  that  they  of  Tyre  and  Sidon  would 
/all  from  the  faith  after  they  had  believed  the  miracles  done 
among  them ;  and  that  therefore  in  mercy  lie  did  not  His 
miracles  there,  because  they  would  have  incurred  the 
hea\'ier  penalty  had  they  lapsed  from  the  faith  alter  having 
held  it,  than  if  they  had  never  held  it  at  all.  Or  otherwise  ; 
The  Lord  surely  foreknew  His  mercies  with  which  He 
deigns  to  deliver  us.  And  this  is  the  predestination  of  the 
saints,  namely,  the  foreknowledge  and  making  ready  the 
mercies  of  God,  by  which  they  are  most  certainly  saved, 
whosoever  are  saved.  The  rest  are  left  to  the  just  judgment 
of  God  in  the  general  body  of  the  condemned,  where  they  of 
Tyre  and  Sidon  are  left,  who  might  have  believed  had  they 
seen  Christ's  many  miracles ;  but  since  it  was  not  given 
them  that  they  should  believe,  therefore  that  through  which 
they  might  have  believed  was  also  withheld.  From  which 
it  appears,  that  there  are  certain  who  have  in  their  dis- 
positions by  nature  a  divine  gift  of  understanding  by  which 
they  would  be  moved  to  faith,  if  they  should  either  hear 
words  or  see  signs  adapted  to  their  minds.  But  if  they 
be  not  by  the  high  sentence  of  God  set  apart  from  the  mass 
of  perdition  through  the  predestination  of  grace,  then  neither 
words  nor  works  are  set  before  them  by  God,  which  yet, 
could  they  have  seen  or  heard  them,  would  have  stirred  them 
to  believe.  In  this  general  mass  of  perdition  are  the  Jews 
also  left,  who  could  not  believe  so  great  and  manifest 
wonders  wrought  before  their  eyes.  And  the  cause  where- 
fore they  could  not  believe,  the  Gospel  hath  not  hidden, 
John  12, speaking  thus;  Though  he  did  so  great  miracles  before 
them,  yet  could  they  not  believe,  as  Esaias  said,  I  have 
blinded  their  eyes,  and  hardened  their  heart.     Not  in  this 


VEK.  25,  26.  ST.  MATTHEW.  423 

way  then  were  the  eyes  of  they  of  T3Tre  and  Sidon  blinded, 
or  their  heart  hardened,  for  they  would  have  believed  had 
they  seen  such  wonders  as  these  saw.  But  it  profited  those 
not  that  they  could  have  believed,  for  that  they  were  not 
predestinated ;  neither  would  it  have  been  any  hindrance  to 
these  that  they  had  not  power  to  believe,  had  they  been 
so  predestined  that  God  should  have  enlightened  their 
blindness,  and  taken  away  the  heart  of  stone  from  within 
them.  Id.  Luke  also  gives  this  as  spoken  in  continuation  Aug.  De 
of  some  other  of  the  Lord's  discourses;  from  which  itEv.ii.32. 
appears  that  he  has  rather  followed  the  actual  order  of 
events ;  Matthew  to  have  followed  his  recollection.  Or  the 
words  of  Matthew,  Then  began  he  to  upbraid  the  toicns, 
must  be  taken,  as  some  think,  as  expressing  some  particular 
time  by  the  word  then,  but  not  referring  generally  to  that 
time  in  which  the  many  other  things  here  told  were  done 
and  said.  Whoever,  therefore,  thinks  thus  must  suppose 
that  this  was  spoken  twice.  And  when  we  find  in  the 
same  Evangelist  some  things  spoken  by  the  Lord  at  two 
different  times — like  that  in  Luke  concerning  the  not  taking 
a  scrip  for  their  journey, — what  wonder  is  it  if  any  thing 
else,  which  was  twice  spoken,  is  found  once  severally  in  two 
several  Gospels  in  the  actual  connexion  in  which  it 
was  spoken,  which  connexion  is  different,  because  they 
are  two  different  occasions  on  which  it  is  related  to  have 
been  spoken  ? 

25.  At  that  time  Jesus  answered  and  said,  1  thank 
thee,  O  Father,  Lord  of  heaven  and  earth,  because 
thou  hast  hid  these  things  from  the  wise  and  prudent, 
and  hast  revealed  them  unto  babes. 

26.  Even  so.  Father :  for  so  it  seemed  good  in 
thy  sight. 

Gloss.  Because  the  Lord  knew  that  many  would  doubt  Gloss, 
respecting    the    foregoing    matter,    namel}^,   that   the   Jews "°°  ^^* 
would  not  receive  Christ  whom  the  Gentile  world  has  so 
willingly  received,  lie  here  makes  answer  to  their  thoughts; 
And  Jesus  ansuered  and  said,  I  con/ess  unto  thee,  Father^ 


i'i4  GOSl'I'.L  ACCORDING  TO  ClJAI'.  Xf. 

Gloss.     Lord  of  heaven  and  earlh.     Gloss.    That  is,  Who  makest  of 

°^  ■       heaven,  or  leavest  in  earthliness,  whom  Thou  wilt.     Or  lite- 

Aug.      rally,  Aug.  If  Christ,  from  whom  all  sin  is  far,  said,  / cow/t'.y*, 

g^"^'     confession  is  not  proper  for  the  sinner  only,  but  sometimes 

also  for  him  that  gives  thanks.     We  may  confess  either  by 

praising  God,  or  by  accusing  ourselves.     When  He  said,  / 

confess  unto  thee,  it  is,  1  praise  Thee,  not  I  accuse  Myself. 

Jerome;    Let  those  hear  who  falsely  argue, that  the  Saviour 

was  not  born  but  created,  how  He  calls  His  Father  Lord  of 

heaven  and  earth.     For  if  He  be  a  creature,  and  the  creature 

can   call   its  Maker  Father,  it  was    surely  foolish   here   to 

address  Him  as  Lord  of  heaven  and  earth,  and  not  of  Him 

(Christ)  likev\'ise.     He  gives   thanks   ihat  His    coming  has 

opened  to  the  Apostles  sacraments,  which  the  Scribes  and 

Pharisees  knew  not,  who  seemed  to  themselves  wise,  and 

understanding  in  their  own  eyes;    That  thou  hast  hid  these 

things  from  the  wise  and  understanding,  and  hast  revealed 

Aug.      them  unto  babes.      Aug.    That  the  wise  and  understanding 

g!"^*^"     are  to  be  taken  as  the  proud.  Himself  opens  to  us  when  He 

says,  and  hast  revealed  them  unto  babes ;    for  who  are  babes 

Greg,     but  the  humble  ?      Greg.    He  says  not '  to  the  foolish,'  but 

^°r;      to  babes,  shewing  that  He  condemns  pride,  not  understand- 

13.        ing.      Chrys.    Or  when  He  says.  The  wise.  He  does  not 

Horn'    speak  of  true  wisdom,  but  of  that  which  the  Scribes  and 

xxxviii.  Pharisees  seemed  to  have  by  their  speech.     Wherefore  He 

said  not,  '  And  hast  revealed  them  to  the  foolish,'  but,  to 

babes,  that  is,  uneducated,  or  simple ;    teaching  us  in  all 

things  to  keep  ourselves  from  pride,  and  to   seek  humility. 

Hilary;    The  hidden  things  of  heavenly  words  and  their 

power  are  hid  from  the  wise,  and  revealed  to  the  babes ; 

babes,  that  is,  in  malice,  not  in  understanding;  hid  from  the 

wise  because  of  their  presumption  of  their  own  wisdom,  not 

because  of  their  wisdom.     Chrys.  That  it  is  revealed  to  the 

one  is  matter  of  joy,  that  it  is  hid  from  the  other  not  of  joy, 

but  of  soiTow ;    He  does  not  therefore  joy  on  this  account, 

but  He  joys  that  these  have  known  what  the  wise  have  not 

known.      Hilary;  The  justice  of  this  the  Lord  confirms  by 

the  sentence  of  the  Father's  will,  that  they  who  disdain  to 

be  made  babes  in  God,  should  become  fools  in  their  own 

wisdom ;  and  therefore  He  adds,  Even  so,  Father :  for  so  it 


VEK.  27.  ST.  MATTHEW.  425 

seemed  good  before  thee.     Greg.  In  which  words  we  have  a  Greg, 
lesson   of  humility,  that  we  should  not   rashly  presume  to^j^°[i4_ 
discuss   the   counsels  of  heaven   concerning  the  calling  of 
some,  and  the  rejection  of  others  ;    shewing  that  that  cannot 
be  unrighteous  which  is  willed  by  Him   that  is  righteous. 
Jerome  ;    In  these  words  moreover  He  speaks  to  the  Father 
with  the  desire  of  one  petitioning,  that  His  mercy  begun  in 
the  Apostles  might  be  completed  in  them.      Chrys.    These 
things  which  the  Lord  spoke  to  His  disciples,  made  them 
more  zealous.     As  afterwards  they  thought  great  things  of 
themselves,  because   they  cast   out   daemons,  therefore   He 
here  reproves  them ;    for  what  they  had,  was  by  revelation, 
not  by  their  own  efforts.     The  Scribes  who  esteemed  them- 
selves wise  and  understanding  were  excluded  because  of  their 
pride,  and   therefore    He  says,   Since  on  this    account  the 
mysteries  of  God  were  hid  from  them,  fear  ye,  and  abide  as 
babes,  for  this  it  is  that  has   made   you   partakers  in  the 
revelation.     But  as  when  Paul  says,  God  gave  them  over  to  Rom. 
a  reprobate  mind,  he  does  not  mean  that  God  did  this,  but  ' 
they  who  gave  Him  cause,  so  here,  TJiou  hast  hid  these 
things  from  the  wise  and  understanding.     And  wherefore 
were  they  hid  from  them  ?    Hear  Paul  speaking.  Seeking  to  Rom. 
set  up  their  own  righteousness,  they  were  not  subject  to  the    '   ' 
righteousness  of  God. 

27.  All  things  are  delivered  unto  me  of  my  Father : 
and  no  man  knoweth  the  Son, but  the  Father;  neither 
knoweth  any  man  the  Father,  save  the  Son,  and  he  to 
whomsoever  the  Son  will  reveal  him. 

Chrys.  Because  He  had  said,  /  con/ess  unto  thee,  Father, 
because  thou  hast  hid  these  things  from  the  wise,  that  you 
should  not  suppose  that  He  thus  thanks  the  Father  as  though 
He  Himself  was  excluded  from  this  power.  He  adds.  All 
things  are  committed  to  me  by  my  Father.  Hearing  the 
words  are  committed,  do  not  admit  suspicion  of  any  thing 
human,  for  He  uses  this  word  that  you  may  not  think  there 
be  two  gods  unbegotten.  For  at  tlie  time  that  He  was  begotten 
He  was  Lord  of  all.     Jerome;  For  if  we  conceive  of  this 


426  GOSPEL  ACCORDING  TO  CHAP.  XI. 

thing  according  to  our  weakness,  when  he  who  receives 
begins  to  have,  he  who  gives  begins  to  be  without.  Or  when 
He  says,  All  ihings  are  committed  to  him,  He  may  mean, 
not  the  heaven  and  earth  and  the  elements,  and  the  rest 
of  the  things  which  He  created  and  made,  but  those  who 
through  the  Son  have  access  to  the  Father.  Hilary;  Or 
that  we  may  not  think  that  there  is  any  thing  less  in  Him 
Aug.  than  in  God,  therefore  He  says  this.  Aug.  For  if  He  has 
Maxi-  aught  less  in  His  power  than  the  Father  has,  tlien  all  that 
min.  II.  i\^Q  Father  has,  are  not  His ;  for  by  begetting  Him  the 
Father  gave  power  to  the  Son,  as  by  begetting  Him  He  gave 
all  things  which  He  has  in  His  substance  to  Him  whom  He 
begot  of  His  substance.  Hilary  ;  And  also  in  the  mutual 
knowledge  between  the  Father  and  the  Son,  He  teaches  us 
that  there  is  nothing  in  the  Son  beyond  what  was  in  the 
Father;  for  it  follows,  And  none  knouelh  the  Son  hut  the 
Father,  nor  does  any  man  know  the  Father  hut  the  Son. 
Chrys.  By  this  that  He  only  knows  the  Father,  He  shews 
covertly  that  He  is  of  one  substance  with  the  Father.  As 
though  He  had  said.  What  wonder  if  I  be  Lord  of  all,  when 
I  have  somewhat  yet  greater,  namely  to  know  the  Father  and 
to  be  of  the  same  substance  with  Him  ?  Hilary;  For  this 
mutual  knowledge  proclaims  that  they  are  of  one  substance, 
since  He  that  should  know  the  Son,  should  know  the  Father 
also  in  the  Son,  since  all  things  were  delivered  to  Him  by 
the  Father.  Chrys.  When  He  says,  Neither  does  any 
know  the  Father  but  the  Son,  He  does  not  mean  that  all 
men  are  altogether  ignorant  of  Him  ;  but  that  none  knows 
Him  with  that  knowledge  wherewith  He  knows  Him ;  which 
i.  e.  who  may  also  be  said  of  the  Son.  For  it  is  not  said  of  some 
the  unknown  God  as  Marcion  declares.  Aug.  And  because 
Creator.  \]^q]x   substance  is  inseparable,  it  is  enough  sometimes  to 

Aug.  De  .  " 

Trin.i.8. name  the  Father,  sometimes  the  Son;  nor  is  it  possible  to 
separate  from  either  His  Spirit,  who  is  especially  called  the 
Spirit  of  truth.  Jerome  ;  Let  the  heretic  Eunomius  there- 
fore blush  hereat  who  claims  to  himself  such  a  knowledge  of 
the  Father  and  the  Son,  as  they  have  one  of  another".     But 

"Eunomius,  the  chief  of  the  AiiomsRan  He  is  opposed  by  St.  Basil,  and  by  St. 
branch  of  the  Ariiins,  taught  that  there  Chrysostom  in  his  Homilies  on  'the 
was  no  mystery  about  the  Divinenature.     incomprehensible  nature  of  God.' 


VER.  28 — 30.  ST.  MATTHEW.  427 

if  he  argues  from  what  follows,  and  props  up  his  madness  by 
that.  And  he  to  whom  the  Son  will  reveal  him,  it  is  one  thing 
to  know  what  you  know  by  equality  with  God,  another  to 
know  it  by  His  vouchsafing  to  reveal  it.  Aug.  The  Father  Aug.  De 
is  revealed  by  the  Son,  that  is,  by  His  Word.  For  if  theyi"°3 
temporal  and  transitory  word  which  we  utter  both  shews 
itself,  and  what  we  wish  to  convey,  how  much  more  the  Word 
of  God  by  which  all  things  were  made,  which  so  shews  the 
Father  as  He  is  Father,  because  itself  is  the  same  and  in  the 
same  manner  as  the  Father.  Id.  When  He  said.  None  knoiceth  Aug. 
the  So7i  but  the  Father,  He  did  not  add.  And  he  to  whom  the  Ey'Y*\ 
Father  will  reveal  the  Son.  But  when  He  said.  None  knoweth 
the  Father  but  the  Son,  He  added.  And  he  to  whom  the  Son 
will  reveal  him.  But  this  must  not  be  so  understood  as  though 
the  Son  could  be  known  by  none  but  by  the  Father  only ; 
while  the  Father  may  be  known  not  only  by  the  Son,  but 
also  by  those  to  whom  the  Son  shall  reveal  Him.  But  it  is 
rather  expressed  thus,  that  we  may  understand  that  both  the 
Father  and  the  Son  Himself  are  revealed  by  the  Son,  inas- 
much as  He  is  the  light  of  our  mind  \  and  what  is  afterwards 
added.  And  he  to  whom  the  Son  will  reveal,  is  to  be  under- 
stood as  spoken  of  the  Son  as  well  as  the  Father,  and  to 
refer  to  the  whole  of  what  had  been  said.  For  the  Father 
declares  Himself  by  His  Word,  but  the  Word  declares  not 
only  that  which  is  intended  to  be  declared  by  it,  but  in 
declaring  this  declares  itself  Chrys.  If  then  He  reveals 
the  Father,  He  reveals  Himself  also.  But  the  one  he 
omits  as  a  thing  manifest,  but  mentions  the  other  because 
there  might  be  a  doubt  concerning  it.  Herein  also  He 
instructs  us  that  He  is  so  one  with  the  Father,  that  it  is  not 
possible  for  any  to  come  to  the  Father,  but  through  the  Son. 
For  this  had  above  all  things  given  offence,  that  He  seemed 
to  be  against  God,  and  therefore  He  strove  by  all  means 
to  overthrow  this  notion. 

28.  Come  unto  me,  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest. 

29.  Take  my  yoke  upon  you,  and  learn  of  me ;  for 
I  am  meek  and  lowly  in  heart :  and  ye  shall  find  rest 
unto  your  souls. 


428  GOSPEL  ACCORDING  TO  CHAP.  XI. 

30.  For  my  yoke  is  easy,  and  my  burden  is  light. 

Chrys.  liy  what  He  liad  said,  He  brouglit  His  disciples 
to  have  a  desire  towards  Him,  shewing  them  His  unspeakable 
excellence;  and  now  He  invites  them  to  Him,  saying.  Come 

Aug.      unto  me,  all  ye  that  labour  and  are  heavy  laden.      Aug. 

ff/"?*     Whence  do  we  all  thus  labour,  but  that  we  are  mortal  men, 

o9.  I. 

bearing  vessels  of  clay  which  cause  us  much  difficulty,  lint 
if  the  vessels  of  flesh  are  straitened,  the  regions  of  love  will 
be  enlarged.  To  what  end  then  does  He  say.  Come  unto  me, 
all  ye  that  labour,  but  that  ye  should  not  labour?  Hilary; 
He  calls  to  Him  those  that  were  labouring  under  the  hard- 
ships of  the  Law,  and  those  who  are  burdened  with  the 
sins  of  this  world.  Jerome  ;  That  the  burden  of  sin  is  heavy 
Zech.  5,  the  Prophet  Zachariah  bears  witness,  sajing,  that  wicked- 
''•  ness  sitteth  upon  a  talent  of  lead.   And  the  Psalmist  fills  it  up, 

P.'<.38,4.  Thy  iniquities  are  grown  heavy  upon  me.  Greg.  For  a 
^^^'  cruel  yoke  and  hard  weight  of  servitude  it  is  to  be  subject  to 
XXX.  15.  the  things  of  time,  to  be  ambitious  of  the  things  of  earth,  to 
cling  to  falling  things,  to  seek  to  stand  in  things  that  stand 
not,  to  desire  things  that  pass  away,  but  to  be  unwilling  to 
pass  away  with  them.  For  while  all  things  fly  away  against 
our  wish,  those  things  which  had  first  harassed  the  mind 
in  desire  of  gaining  them,  now  oppress  it  with  fear  of  losing 
them.  Chry'S.  He  said  not.  Come  ye,  this  man  and  that 
man,  but  All  whosoever  are  in  trouble,  in  sorrow,  or  in  sin, 
not  that  I  may  exact  punishment  of  you,  but  that  I  may 
remit  your  sins.  Come  ye,  not  that  I  have  need  of  your 
glory,  but  that  I  seek  your  salvation.  And  I  will  refresh  you; 
not,  I  will  save  you,  only  ;  but  that  is  much  greater,  /  will 
Raban.  refresh  you,  that  is,  I  will  set  you  in  all  quietness.  Rabax. 
non  occ.  j  ^jjj  j^^^  Q^\y  j^j^g  ixom.  you  your  burden,  but  will  satisfy 
you  with  inward  refreshment.  Remig.  Come,  He  says, 
not  with  the  feet,  but  with  the  life,  not  in  the  body,  but  in 
faith.  For  that  is  a  spiritual  approach  by  which  any  man 
approaches  God  ;  and  therefore  it  follows,  Take  my  yoke 
upon  you.  Raban.  The  yoke  of  Christ  is  Christ's  Gospel, 
which  joins  and  yokes  together  Jews  and  Gentiles  in  the 
unity  of  the  faith.  This  we  are  commanded  to  take  upon  us, 
that  is,  to  have  in  honour ;  lest  perchance  setting  it  beneath 


VER.  28 — 30,  ST.  MATTHEW.  i21) 

US,  that  is  wrongly  despising  it,  we  should  trample  upon  it 
with  the  miry  feet  of  unholiness  ;  wherefore  He  adds,  Learn 
of  me.     Aug.  Not  to  create  a  world,  or  to  do  miracles  in  Aug. 
that   world;    but    that    I   am   meek    and    louiy  in    heart. qq"^' 
Wouldest  thou  be  great  ?  Begin  with  the  least.     Wouldest 
thou  build  up  a  mighty  fabric  of  greatness^^  First  think  of 
the  foundation  of  humility ;    for  the  mightier  building  any 
seeks  to  raise,  the  deeper  let  him  dig  for  his  foundation. 
Whither  is  the  summit  of  our  building  to  rise }    To  the  sight 
of  God.     Raban.  We  must  learn  then  from  our  Saviour  to 
be   meek  in  temper,  and  lowly  in  mind;    let  us  hurt  none, 
let  us  despise  none,  and  the  virtues  which  we  have  shewn  in 
deed  let  us  retain  in  our  heart.     Chrys.   And  therefore  in 
beginning   the  Divine  Law  He  begins  with   humility,  and 
sets  before  us  a  great  reward,  saying,  Atfd  ye  shall  Jind  rest 
for  your  souls.     This  is  the  highest  reward,  you  shall  not 
only  be  made  useful  to  others,  but  shall  make  yourself  to 
have  peace ;  and  He  gives  you  the  promise  of  it  before  it 
comes,  but  when  it  is  come,  you  shall  rejoice  in  perpetual 
rest.     And  that  they  might  not  be  afraid  because  He  had 
spoken  of  a  burden,  therefore  He    adds,  For  my  yoke  is 
pleasa)it^  and  my  burden  light.     Hilary;    He  holds  forth 
the  inducements  of  a  pleasant  yoke,  and  a  light  burden,  that 
to  them  that  believe  He  may  afford  the  knowledge  of  that 
good  which  He  alone  knoweth  in  the  Father.     Greg.  What  Greg, 
burden  is  it  to  put  upon  the  neck  of  our  mind  that  He  bidSgg*""*  '*'• 
us  shun  all  desire  that  disturbs,  and  turn  from  the  toilsome 
paths  of  this  world  ?      Hilary  ;  And  what  is  more  pleasant 
than  that  yoke,  what  lighter  than  that  burden }  To  be  made 
better,  to  abstain  from  wickedness,  to  choose  the  good,  and 
refuse  the  evil,  to  love  all  men,  to  hate  none,  to  gain  eternal 
things,  not  to  be  taken  with  things  present,  to  be  unwilling 
to  do  that  to  another  which  yourself  would  be  pained  to  suffer. 
Raban.  But  how  is  Christ's  yoke  pleasant,  seeing  it  was  said 
above.  Narrow  is  the  nay  which  leadeth  unto  life  f  That  which  Mat.  7, 
is  entered  upon  by  a  narrow  entrance  is  in  process  of  time  made     ' 
broad  by  the  unspeakable  sweetness  of  love.     Aug.    So  then  Aug. 
they  who  with  unfearing  neck  have  submitted  to  the  yoke  of 7q["|' 
the  Lord  endure  such  hardships  and  dangers,  that  they  seem 
to  be  called  not  from  labour  to  rest,  but  from  rest  to  labour. 


130  GOSPEL  ACCORDING  TO  ST.  MATTHEW,         CIIAP.  XI. 

But  the  Holy  Spirit  was  there  vvlio,  as  the  outward  man 
decayed,  renewed  the  inward  man  day  by  day,  and  giving 
a  foretaste  of  spiritual  rest  in  the  rich  pleasures  of  God  in 
the  hope  of  blessedness  to  come,  smoothed  all  that  seemed 
rough,  lightened  all  that  was  heavy.  Men  suffer  amputations 
and  burnings,  tliat  at  the  price  of  sharper  pain  they  may 
be  delivered  from  torments  less  but  more  lasting,  as  boils  or 
swellings.  What  storms  and  dangers  will  not  merchants 
undergo  that  they  may  acquire  perishing  riches.?  Even  those 
who  love  not  riches  endure  the  same  hardships ;  but  those 
that  love  them  endure  the  same,  but  to  them  they  are  not 
hardships.  For  love  makes  right  easy,  and  almost  nought 
all  things  however  dreadful  and  monstrous.  How  much 
more  easily  then  does  love  do  that  for  true  happiness,  which 
avarice  does  for  misery  as  far  as  it  can  ?  Jerome  ;  And 
how  is  the  Gospel  lighter  than  the  Law,  seeing  in  the  Law 
murder  and  adultery,  but  under  the  Gospel  anger  and  con- 
cupiscence also,  are  punished  .?  Because  by  the  Law  many 
things  are  commanded  which  the  Apostle  fully  teaches  us 
cannot  be  fulfilled  ;  by  the  Law  works  are  required,  by  the 
Gospel  the  will  is  sought  for,  which  even  if  it  goes  not  into 
act,  yet  does  not  lose  its  reward.  The  Gospel  commands 
what  we  can  do,  as  that  we  lust  not;  this  is  in  our  own 
power ;  the  Law  punishes  not  the  will  but  the  act,  as  adultery. 
Suppose  a  virgin  to  have  been  violated  in  time  of  persecution ; 
as  here  was  not  the  will  she  is  held  as  a  virgin  under  the 
Gospel ;  under  the  Law  she  is  cast  out  as  defiled. 


CHAP.  XII. 

1.  At  that  time  Jesus  went  on  the  sabbath  day 
through  the  corn  ;  and  his  disciples  were  an  hungred, 
and  began  to  pluck  the  ears  of  corn,  and  to  eat. 

2.  But  when  the  Pharisees  saw  it,  they  said  unto 
him.  Behold,  thy  disciples  do  that  which  is  not  lawful 
to  do  upon  the  sabbath  day. 

3.  But  he  said  unto  them.  Have  ye  not  read  what 
David  did,  when  he  was  an  hungred,  and  they  that 
were  with  him ; 

4.  How  he  entered  into  the  house  of  God,  and  did 
eat  the  shewbread,  which  was  not  lawful  for  him  to 
eat,  neither  for  them  which  were  with  him,  but  only 
for  the  Priests  ? 

5.  Or  have  ye  not  read  in  the  law,  how  that  on 
the  sabbath  days  the  Priests  in  the  temple  profane 
the  sabbath,  and  are  blameless  ? 

6.  But  I  say  unto  you.  That  in  this  place  is  one 
greater  than  the  temple. 

7.  But  if  ye  had  known  what  this  meaneth,  I  will 
have  mercy,  and  not  sacrifice,  ye  would  not  have 
condemned  the  guiltless. 

8.  For  the  Son  of  man  is  Lord  even  of  the  sabbath 
day. 

Gloss.  Having  related  the  preaching  together  with   the  Gloss, 
miracles  of  one  year  before  John's  enquiry,  He  passes  to°'  " 
those  of  another  year,  namely  after  the  death  of  John,  when 
Jesus  is  already  in  all  things  spoken  against ;  and  hence  it 


432  GOSPEL  AOCORDINCi  TO  f.IIAP.  Xlf. 

IS  said,  At  that  time  Je/ttis  pasned  through  tha  corn  ^fields 
^^K^"«'ow  the  sahlmth  day.  Aug.  This  which  here  follows  is 
Ev.ii.*34.  related  both  by  Mark  and  Luke,  without  any  question  of 
discrepancy;  indeed  they  do  not  say,  At  that  time,  so  that 
Matthew  has  here  perhaps  preserved  the  order  of  time,  they 
that  of  their  recollection ;  unless  we  take  the  words  in  a 
wider  sense.  At  that  time,  that  is,  the  time  in  which  these 
many  and  divers  things  were  done,  whence  we  may  conceive 
that  all  these  things  happened  after  the  death  of  John.  For 
he  is  believed  to  have  been  beheaded  a  little  after  he  sent 
his  disciples  to  Christ.  So  that  when  he  says  at  that  time, 
Ci.rys.  he  may  mean  only  an  indefinite  time.  Chrys.  Why  then 
xx'xix.  ^^^  ^^  ^^^^  ihem  through  the  com  fields  on  the  sabbath, 
seeing  He  knew  all  things,  unless  He  desired  to  break  the 
sabbath  ?  This  he  desired  indeed,  but  not  absolutely  ;  there- 
fore He  broke  it  not  without  cause,  but  furnished  a  sufficient 
reason  ;  so  that  He  both  caused  the  Law  to  cease,  and  yet 
offended  not  against  it.  Thus  in  order  to  soften  the  Jews, 
He  here  introduces  a  natural  necessity  ;  this  is  what  is  said, 
And  his  disciples  being  an  hungred,  began  to  pluck  the  ears 
of  corn,  and  to  eat.  Although  in  things  which  are  manifestly 
sinful,  there  can  be  no  excuse  ;  he  who  kills  another  cannot 
plead  rage,  nor  he  who  commits  adultery,  lust,  or  any  other 
cause ;  yet  here  saying  that  the  disciples  were  hungry,  He 
delivers  them  from  all  accusation.  Jerome;  As  we  read 
in  another  Evangelist,  they  had  no  opportunity  of  taking 
food  because  of  the  thronging  of  the  multitude,  and  therefore 
they  hungred  as  men.  lliat  they  rub  the  ears  of  com  in  their 
hands,  and  with  them  satisfy  themselves,  is  a  proof  of  an 
austere  life,  and  of  men  who  needed  not  prepared  meats,  but 
sought  only  simple  food.  Chrys.  Here  admire  the  disciples, 
who  are  so  limited  in  their  desires,  that  they  have  no  care  of  the 
things  of  the  body,  but  despise  the  support  of  the  flesh  ;  they 
are  assailed  by  hunger,  and  yet  they  go  not  away  from  Christ ; 
for  had  not  they  been  hard  pressed  by  hunger,  they  would 
not  have  done  thus.  What  the  Pharisees  said  to  this  is 
added.  The  Pharisees  seeing  it  said  unto  Him,  Behold,  thy 
Aug.  disciples  do  what  is  not  lawful  to  do  on  the  sabbath.  Aug. 
Monach.'^^^  Jews  rather  charged  the  Lord's  disciples  with  the 
23.        breach    of  the    sabbath    than  with    theft ;    because   it  was 


VER.  1 — 8.  ST.  MATTHEW.  433 

commanded   the   people  of  Israel   in  the   Law,  that   they  Deut. 
should  not  lay  hold  of  any  as  a  thief  in  their  fields,  unless     '     ' 
he  sought  to  carry  ought  away  with  him  ;  but  if  any  touched 
only  what  he  needed  to  eat,  him  they  suffered  to  depart  with 
impunity  free.      Jerome;    Observe,  that  the  first  Apostles 
of  the  Saviour  broke  the  letter  of  the  sabbath,  contrary  to  the 
opinion  of  the  Ebionites',  who  receive  the  other  Apostles,  but 
reject  Paul  as  a  transgressor  of  the  Law.     Then  it  proceeds 
to  their  excuse  ;  But  he  said  unto  them,  Have  ye  not  read 
what  David  did,  when  he  was  an  hungred  'i     To  refute  the 
false   accusation   of  the    Pharisees,  He    calls  to   mind    the 
ancient  history,  that  David  flying  from  Saul  came  to  Nobba, 
and  being  entertained  by  Achimelech  the  Priest,  asked  for  i  Sam. 
food;    he  having  no  common  bread,  gave  him  the  conse- 
crated loaves,  which  it  was  not  lawful  for  any  to  eat,  but  the 
Priests    only    and    Levites ;    esteeming    it    a    better   action 
to  deliver  men  from  the  danger  of  famine  than  to  offer  sa- 
crifice  to  God ;   for  the  preservation  of  man  is  a  sacrifice 
acceptable  to  God.     Thus  then  the  Lord  meets  their  ob- 
jection, saying.  If  David  be  a  holy  man,  and  if  you  blame  not 
the  high-priest   Achimelech,  but  consider  their  excuse   for 
their  transgression  of  the  Law  to  be  valid,  and  that  was 
hunger ;  how  do  ye  not  approve  in  the  Apostles  the  same 
plea  which   you   approve    in   others  ?      Though   even    here 
there  is  much  difference.     These  rub  ears  of  corn  in  their 
hands  on  the  sabbath ;    those  ate  the  Levitical  bread,  and 
over  and  above  the  solemn  sabbath  it  was  the  season  of  new 
moon,  during  which  when  sought  for  at  the  banquet  he  fled 
from  the   royal   palace.     Chrys.    To   clear    His   disciples, 
He  brings  forward  the  instance  of  David,  whose  glory  as 
a   Prophet  was   great  among   the   Jews.     Yet   they  could 
not  here  answer  that  this  was  lawful  for  him,  because  he  was 
a  Prophet;  for  it  was  not  Prophets,  but  Priests  only  who 
might  eat.     And  the  greater  was  he  who  did  this,  the  greater 
is  the  defence  of  the  disciples  ;    yet  though   David   was  a 
Prophet,   they  that   were   with   him   were   not.      Jerome  ; 
Observe  thait  neither  David  nor  his  servants  received  the 


»  The  Ebionites  received   only  the     apostate,  vid.  Iren.  Hser.  1.  26.  n.  2. 
Hebrew  Gospel  of  St  Matthew  muti-     Orig.  in  Cels.  v.  66.  Euseb.  iii.  27. 
lated.     They  rejected  St.  Paul  as  an 

VOL.  I.  2  F 


434  GOSPEL  ACCORDING  TO  CHAP.  XII. 

loaves  of  shew-bread,  before  tliey  had  made  answer  that  they 
were  pure  from  women.  Chrys.  But  some  one  will  say, 
How  is  this  instance  applicable  to  the  question  in  hand  ? 
For  David  did  not  transgress  the  sabbath.  Herein  is  shewn 
the  wisdom  of  Christ,  that  He  brings  forward  an  instance 
stronger  than  the  sabbath.  For  it  is  by  no  means  the  same 
thing  to  violate  the  sabbath,  and  to  touch  that  sacred  table, 
which  is  lawful  for  none.  And  again,  He  adds  yet  another 
answer,  saying,  Or  have  ye  not  read  in  ike  lM,>r,  that  on  the 
sabbath  days  the  Priests  in  the  temple  profane  the  sabbath^ 
and  are  blameless  ?  Jerome  ;  As  though  He  had  said,  Ye 
bring  complaints  against  my  disciples,  that  on  the  sabbath 
they  rub  ears  of  corn  in  their  hands,  under  stress  of  hunger, 
and  ye  yourselves  profane  the  sabbath,  slaying  victims  in  the 
temple,  killing  bulls,  burning  holocausts  on  piles  of  wood ; 
John  7,  also,  on  the  testimony  of  another  Gospel,  ye  circumcise 
infants  on  the  sabbath  ;  so  that  in  keeping  one  law,  ye  break 
that  concerning  the  sabbath.  But  the  laws  of  God  are 
never  contrary  one  to  another ;  wisely  therefore,  wherein 
His  disciples  might  be  accused  of  having  transgressed  them, 
He  shews  that  therein  they  followed  the  examples  of  Achi- 
melech  and  David ;  and  this  their  pretended  charge  of 
breaking  the  sabbath  He  retorts  truly,  and  not  having  the 
plea  of  necessity,  upon  those  who  had  brought  the  ac- 
cusation. Chrys.  But  that  you  should  not  say  to  me,  that  to 
find  an  instance  of  another's  sin  is  not  to  excuse  our  own — 
indeed  where  the  thing  done  and  not  the  doer  of  it  is 
accused,  we  excuse  the  thing  done.  But  this  is  not  enough, 
He  said  what  is  yet  more,  that  they  are  blameless.  But  see 
how  great  things  He  brings  in  ;  fi.rst,  the  place,  in  the 
Temple ;  secondly,  the  time,  on  the  sabbath  ;  the  setting 
aside  the  Law,  in  the  word  profane,  not  merely  break ;  and 
that  they  are  not  only  free  from  punishment  but  from  blame ; 
and  are  blameless.  And  this  second  instance  is  not  like  the 
first  which  He  gave  respecting  David ;  for  that  was  done 
but  once,  by  David  who  was  not  a  Priest,  and  was  a  case 
of  necessity  ;  but  this  second  is  done  every  sabbath,  and 
by  the  Priests,  and  according  to  the  Law.  So  tliat  not  only 
by  indulgence,  as  the  first  case  would  establish,  but  by  the 
strict  law  the  disciples  are  to  be  held  blameless.     But  are 


VER.  1 — 8.  ST.  MATTHEW.  435 

the  disciples  Priests  ?  yea,  they  are  yet  greater  than  Priests, 
forasmuch  as  He  was  there  who  is  the  Lord  of  the  Temple, 
who  is  the  reality  and  not  the  type;  and  therefore  it  is 
added,  But  I  say  unto  you,  one  greater  than  the  Temple  is 
here.  Jerome;  The  word  Hie  is  not  a  pronoun,  but  an 
adverb  of  place  here,  for  that  place  is  greater  than  the 
Temple  which  contains  the  Lord  of  the  Temple.  Aug.  Aug. 
It  should  be  observed,  that  one  example  is  taken  from  royal  in  Matt, 
persons,  as  David,  the  other  from  priestly,  as  those  who  ^-  ^^• 
profane  the  sabbath  for  the  service  of  the  Temple,  so  that 
much  less  can  the  charge  concerning  the  rubbing  the  ears 
of  com  attach  to  Him  who  is  indeed  King  and  Priest. 
Chrys.  And  because  what  He  had  said  seemed  hard  to 
those  that  heard  it,  He  again  exhorts  to  mercy,  introducing 
His  discourse  with  emphasis,  saying.  But  had  ye  known  what 
that  meaneth,  I  will  have  mercy  and  not  sacrijice,  ye  would 
never  have  condemned  the  innocent.  Jerome  ;  What  /  will 
have  mercy,  and  not  sacrifice,  signifies,  we  have  explained 
above.  The  words.  Ye  would  never  have  condemned  the 
innocent,  are  to  be  referred  to  the  Apostles,  and  the  mean- 
ing is.  If  ye  allow  the  mercy  of  Achimelech,  in  that  he  re- 
freshed David  when  in  danger  of  famishing,  why  do  ye 
condemn  My  disciples  ?  Chrys.  Observe  again  how  in 
leading  the  discourse  towards  an  apology  for  them,  He 
shews  His  disciples  to  be  above  the  need  of  any  apology, 
and  to  be  indeed  blameless,  as  He  had  said  above  of  the 
Priests.  And  He  adds  yet  another  plea  which  clears  them 
of  blame.  For  the  Son  of  Man  is  Lord  also  of  the  sabbath. 
Remig.  He  calls  Himself  the  Son  of  Man,  and  the  meaning 
is,  He  whom  ye  suppose  a  mere  man  is  God,  the  Lord  of  all 
creatures,  and  also  of  the  sabbath,  and  He  has  therefore 
power  to  change  the  law  after  His  pleasure,  because  He 
made  it.  Aug.  He  did  not  forbid  His  disciples  to  pluck  Aug. 
the  ears  of  com  on  the  sabbath,  thai  so  He  might  convict  pg^ust. 
both  the  Jews  who  then  were,  and  the  Manichoeans  who  xvi.  28. 
were  to  come,  who  will  not  pluck  up  a  herb  lest  they  should 
be  committing  a  murder. 

Hilary;  Figuratively;  First  consider  that  this  discourse  was 
held  at  that  time,  namely,  when  He  had  given  tlianks  to  the 
Father  for  giving  salvation  to  the  Gentiles.     The  field  is  the 

2  f2 


436  OOSVEL  ACCORDING  TO  CHAP.  Xlf. 

world,  the  sabbath  is  rest,  the  com  the  ripening  of  them  that 
believe  for  the  harvest;  thus  His  passing  through  the  com  field 
on  the  sabbath,  is  tlie  coming  of  the  Lord  into  the  world  in  the 
rest  of  the  Law ;  the  hunger  of  the  disciples  is  their  desire  for 
the  salvation  of  men.  Raban.  They  pluck  the  ears  of  com 
when  they  withdraw  men  from  devotion  to  the  world ;  they 
rub  them  in  their  hands  when  they  tear  away  their  hearts 
from  the  lusts  of  the  flesh  ;  they  eat  the  grain  when  they 
transfer  such  as  are  amended  into  the  body  of  the  Church. 
Aug.  Aug.  But  no  man  passes  into  the  body  of  Christ,  until  he 
EvT*2  ^^^  been  stripped  of  his  fleshly  raiment;  according  to  that 
Eph.  4,  of  the  Apostle,  Put  ye  off  the  old  man.  Raban.  This 
^^*  they  do  on  the  sabbath,  that  is  in  the  hope  of  eternal 
rest,  to  which  they  invite  others.  Also  they  walk  through 
the  com  fields  with  the  Lord,  who  have  delight  in  medi- 
tating on  the  Scriptures ;  they  are  hungry  while  they  desire 
to  find  the  bread  of  life,  that  is  the  love  of  God,  in  them ; 
they  pluck  the  ears  of  com  and  rub  them  in  their  hands, 
while  they  examine  the  testimonies  to  discover  what  lies 
hid  under  the  letter,  and  this  on  the  sabbath,  that  is,  while 
they  are  free  from  disquieting  thoughts.  Hilary;  The 
Pharisees,  who  thought  that  the  key  of  the  kingdom  of 
heaven  was  in  their  hands,  accused  the  disciples  of  doing 
what  was  not  lawful  to  do ;  whereon  the  Lord  reminded 
them  of  deeds  in  which,  under  the  guise  of  facts,  a  prophecy 
was  concealed  ;  and  that  He  might  shew  the  power  of  all 
things,  He  further  added,  that  it  contained  the  form  of  that 
work  which  was  to  be,  Had  ye  known  what  that  meaneth, 
I  will  have  mercy ;  for  the  work  of  our  salvation  is  not  in  the 
sacrifice  of  the  Law,  but  in  mercy;  and  the  Law  having 
ceased,  we  are  saved  by  the  mercy  of  God.  Which  gift  if 
they  had  understood  they  would  not  have  condemned  the 
innocent,  that  is  His  Apostles,  whom  in  their  jealousy  they 
were  to  accuse  of  having  transgressed  the  Law,  where  the 
old  sacrifices  having  ceased,  the  new  dispensation  of  mercy 
came  through  them  to  the  aid  of  all. 

9.  And  when  he  was  departed  thence,  he  went  into 
their  synagogue : 

10.  And,  behold,  there  was  a  man  which  had  his 


VER.  9 — 13.  ST.  MATTHEW.  437 

hand  withered.  And  they  asked  him,  saying,  Is  it 
lawful  to  heal  on  the  sabbath  days?  that  they  might 
accuse  him. 

1 1 .  And  he  said  unto  them.  What  man  shall  there 
be  among  you,  that  shall  have  one  sheep,  and  if  it 
fall  into  a  pit  on  the  sabbath  day,  will  he  not  lay 
hold  on  it,  and  lift  it  out  ? 

12.  How  much  then  is  a  man  better  than  a  sheep  ? 
Wherefore  it  is  lawful  to  do  well  on  the  sabbath 
days. 

13.  Then  saith  he  to  the  man.  Stretch  forth  thine 
hand.  And  he  stretched  it  forth  ;  and  it  was  restored 
whole,  like  as  the  other. 

Jerome  ;    Because  by  fair  instances   He  had  vindicated 

His  disciples  from  the  charge  of  breaking  the  sabbath,  the 

Pharisees  seek   to  bring  false  accusation   against  Himself; 

whence  it  is  said,  And  jmssing  thence,  he  came  into  their 

synagogue.     Hilary;   For  the  things  that  had  gone  before 

were  said  and  done  in  the  open  air,  and  after  this  He  entered 

the  synagogue.     Aug.    It  might  have  been  supposed  that  the  Aug.  De 

matter  of  the  ears  of  com,  and  this  cure  following,  had  been  S°".^o,r 

'_  _  "  Lv. 11.35. 

done  on  the  same  day,  for  it  is  mentioned  to  have  been  the 
sabbath  day  in  both  cases,  had  not  Luke  shewn  us  that 
they  were  on  different  days.  So  that  what  Matthew  says, 
And  when  he  had  passed  thence,  he  came  into  their  syna- 
gogue, is  to  be  taken  as  that  He  did  not  enter  into  the 
synagogue  till  He  had  passed  thence ;  but  whether  several 
days  intervened  or  He  went  thither  straight  is  not  expressed  in 
this  Gospel,  so  that  place  is  given  to  the  relation  of  Ijuke,  who 
tells  of  the  healing  of  this  kind  of  palsy  on  another  sabbath. 
Hilary;  When  He  was  entered  into  the  synagogue,  they 
bring  a  man  of  a  withered  hand,  asking  Him  whether  it  was 
lawful  to  heal  on  the  sabbath  day,  seeking  an  occasion  of 
convicting  Him  out  of  His  answer ;  as  it  follows,  And  they 
brought  him  a  man  having  a  withered  hand,  and  asked  him, 
saying.  Is  it  lawful  to  heal  on  the  sabbath  dayY  Chrys.  chrys. 
They  do  not  ask  that  they  may  learn,  but  that  they  may^"™'*'- 


488  GOSPEL  ACCORDING  TO  CHAP.  XII, 

accuse  Him;  as  it  follows,  that  they  might  accuse  him. 
Though  the  action  itself  would  have  been  enough,  yet  they 
sought  occasion  against  Him  in  His  words  also,  thus  pro- 
viding for  themselves  greater  matter  of  complaint.  Jeuome  ; 
And  they  ask  Him  whether  it  is  lawful  to  heal  on  the 
sabbath  day,  that  if  He  should  refuse,  they  might  charge 
Him  with  cruelty,  or  want  of  power;  if  He  should  heal 
him,  they  might  charge  Him  with  transgressing  the  Law. 
Aug.  De  Aug.  But  it  may  raise  enquiry  how  Matthew  can  say  that 
Ev°ii  ^^y  ^-sked  the  Lord,  Whether  it  were  lawful  to  heal  on  the 
35.  sabbath,  seeing  Mark  and  Luke  relate  that  it  was  the  Lord 
Luke  6,  who  asked  them.  Whether  it  is  lawful  on  the  sabbath  day 
to  do  good  or  to  do  evil  ?  It  is  to  be  understood  then 
that  they  first  asked  the  Lord,  Ts  it  law/id  to  heal  on  the 
sabbath  day  ?  Then  understanding  their  thoughts  that  they 
sought  an  occasion  to  accuse  Hira,  He  placed  in  the  midst 
him  whom  He  was  about  to  heal,  and  put  to  them  the 
question  which  Mark  and  Luke  say  that  He  did  ask ;  and 
when  they  remained  silent,  He  made  the  comparison  respect- 
ing the  sheep,  and  concluded  that  they  might  do  good  on 
the  sabbath  day ;  as  it  follows,  But  lie  said  unto  them^ 
What  man  shall  there  be  among  you,  that  shall  have  one 
sheep,  and  if  it  fall  into  a  pit  on  the  sabbath  day,  will  he 
not  lay  hold  on  it,  and  lift  it  out  ?  Jerome  ;  Thus  He 
answers  their  question  in  such  a  way  as  to  convict  the 
questioners  of  covetousness.  If  ye  on  the  sabbath,  saith 
He,  would  hasten  to  lift  out  a  sheep  or  any  other  animal 
that  might  have  fallen  into  a  pit,  not  for  the  sake  of  the 
animal,  but  to  preserve  your  own  property,  how  much  more 
ought  I  to  deliver  a  man  who  is  so  much  better  than  a 
Gloss,  sheep.''  Gloss.  Thus  He  answers  their  question  with  a 
suitable  example,  so  as  to  shew  that  they  profane  the 
sabbath  by  works  of  covetousness  who  were  charging 
Him  with  profaning  it  by  works  of  charity  ;  evil  interpreters 
of  the  Law,  who  say  that  on  the  sabbath  we  ought  to  rest 
from  good  deeds,  when  it  is  only  evil  deeds  from  which  we 
Lev.  23,  ought  to  rest.  As  it  is  said,  Ye  shall  do  no  servile  work 
therein,  that  is,  no  sin.  Thus  in  the  everlasting  rest,  we 
Aug.  De  shall  rest  only  from  evil,  and  not  from  good.  Aug.  After 
£°°*3g  this  comparison  concerning  the  sheep.  He  concludes  that 


VER.  9 — 13.  ST.  MATTHEW.  439 

it  is  lawful  to  do  good  on  the  sabbath  day,  saying,  Titer ef ore 
it  is  lawful  to  do  good  on  the  sabbath.  Chrys,  Observe 
how  He  shews  many  reasons  for  this  breaking  of  the 
sabbath.  But  forasmuch  as  the  man  was  incurably  sick, 
He  proceeds  straightway  to  the  work,  as  it  follows.  Then 
saith  he  to  the  man,  Reach  forth  thy  hand :  and  he  reached 
it  forth,  and  it  was  restored  whole  as  the  other.  Jerome; 
In  the  Gospel  which  the  Nazarenes  and  Ebionites  use,  andvid.note, 
which  we  have  lately  translated  into  Greek  out  of  the^' 
Hebrew,  and  which  many  regard  as  the  genuine  Matthew, 
this  man  who  has  the  withered  hand  is  described  as  a 
builder,  and  he  makes  his  prayer  in  these  words,  '  I  was 
a  builder,  and  gained  my  living  by  the  labour  of  my  hands ; 
I  pray  thee,  Jesus,  to  restore  me  to  health,  that  I  may  not 
disgracefully  beg  my  bread.'  Raban.  Jesus  teaches  and 
works  chiefly  on  the  sabbath,  not  only  on  account  of  the 
spiritual  sabbath,  but  on  account  of  the  gathering  together 
of  the  people,  seeking  that  all  should  be  saved. 

Hilary;  Figuratively;  After  their  departure  from  the  com 
field,  from  which  the  Apostles  had  received  the  fruits  of  their 
sowing,  He  came  to  the  Synagogue,  there  also  to  make  ready 
the  work  of  His  harvest;  for  there  were  afterwards  many  with 
the  Apostles  who  were  healed.  Jerome;  Until  the  coming  of 
the  Lord  the  Saviour,  there  was  the  withered  hand  in  the  Syna- 
gogue of  the  Jews,  and  the  works  of  the  Lord  were  not  done 
in  it ;  but  when  He  came  upon  earth,  the  right  hand  was 
restored  in  the  Apostles  who  believed,  and  given  back  to  its 
former  occupation.  Hilary  ;  All  healing  is  done  by  the 
word;  and  the  hand  is  restored  as  the  other;  that  is,  made 
like  to  the  ministry  of  the  Apostles  in  the  business  of  be- 
stowing salvation ;  and  it  teaches  the  Pharisees  that  they 
should  not  be  displeased  that  the  work  of  human  salvation  is 
done  by  the  Apostles,  seeing  that  if  they  would  believe,  their 
own  hand  would  be  made  able  to  the  ministry  of  the  same 
duty.  Raban.  Otherwise;  The  man  who  had  the  withered 
hand  denotes  the  human  race  in  its  barrenness  of  good 
works  dried  up  by  the  hand  which  was  stretched  out  to  Gen.3  6. 
the  fruit ;  this  was  healed  by  the  stretching  out  of  the 
innocent  hand  on  the  Cross.  And  well  is  this  withered 
hand  said  to  have  been  in  the  Synagogue,  for  where  the  gift 


440  GOSPEL  ACCORDING  TO  CHAP.  .XII. 

of  knowledge  is  greater,  there  is  the  greater  danger  of  an 
irrecoverable  infliction.  The  withered  iiand  when  it  is 
to  be  healed  is  first  bid  to  be  stretched  out,  because  the 
weakness  of  a  barren  mind  is  healed  by  no  means  better  than 
by  liberality  of  almsgiving.  A  man's  right  hand  is  affected 
when  he  is  remiss  in  giving  alms,  his  left  whole  when 
he  is  attentive  to  his  own  interests.  lUit  when  the  Lord 
conies,  the  right  hand  is  restored  whole  as  the  left,  because 
what  he  had  got  together  greedily,  that  he  distributes 
freely. 

14.  Then  the  Pharisees  went  out,  and  held  a 
council  against  him,  how  they  might  destroy  him. 

15.  But  when  Jesus  knew  it,  he  withdrew  himself 
from  thence  :  and  great  multitudes  followed  him,  and 
he  healed  them  all ; 

16.  And  charged  them  that  they  should  not  make 
him  known: 

17.  That  it  might  be  fulfilled  which  was  spoken  by 
Esaias  the  prophet,  saying, 

18.  Behold  my  servant,  whom  I  have  chosen; 
my  beloved,  in  whom  my  soul  is  well  pleased : 
I  will  put  my  spirit  upon  him,  and  he  shall  shew 
judgment  to  the  Gentiles. 

19.  He  shall  not  strive,  nor  cry ;  neither  shall 
any  man  hear  his  voice  in  the  streets. 

20.  A  bruised  reed  shall  he  not  break,  and  smoking 
flax  shall  he  not  quench,  till  he  send  forth  judgment 
unto  victory. 

21.  And  in  his  name  shall  the  Gentiles  trust. 

Hilary  ;  The  Pharisees  are  moved  with  jealousy  at  what 
had  been  done ;  because  beholding  the  outward  body  of 
a  man,  they  did  not  recognize  the  God  in  His  works ;  The 
Pharisees  tvent  out  and  sought  counsel  against  him,  how 
they  might  destroy  him.  Raban.  He  says,  went  out 
because    their    mind    was    alien    from    the    Lord.      They 


VER.   14 21.  ST.  MATTHEW.  441 

took  counsel  how  they  might  destroy  life,  not  how  them- 
selves might  find  life.  Hilary;  And  He  knowing  their 
plots  withdrew,  that  He  might  be  far  from  the  counsels 
of  the  evil  hearted,  as  it  follows,  Jesus  knowing  it  departed 
thence.  Jerome;  Knowing,  that  is,  their  designs  against 
Him  withdrew  Himself,  that  He  might  remove  from  the 
Pharisees  all  opportunity  of  sin.  Remig.  Or;  He  withdrew 
from  thence  as  avoiding  the  designs  of  His  own  when  they 
persecuted  Him ;  or  because  that  was  not  the  time  or  place 
for  Him  to  suffer,  for  //  cannot  be  that  a  Prophet  should  L\iV.ei3, 

33 

perish  out  of  Jerusalem,  as  He  Himself  spake.  The  Lord 
also  shunned  those  who  persecuted  Him  through  hatred,  and 
went  thither  where  He  found  many  who  were  attached  to 
Him  from  affection,  whence  it  follows.  And  iJiere  followed 
him  many.  Him  whom  the  Pharisees  v»ith  one  consent 
plotted  against  to  destroy,  the  untaught  multitude  with  one 
consent  love  and  follow  ;  whence  they  soon  received  the 
fulfilment  of  their  desires,  for  it  follows,  And  he  healed  them 
all.  Hilary  ;  On  those  whom  He  healed  He  enjoined 
silence,  whence  it  follows,  And  he  charged  them  that  they 
should  not  make  him  known.  For  his  restored  health  was  a 
witness  to  each  man.  And  by  commanding  them  to  hold 
their  peace,  He  avoids  all  ostentation  of  Himself,  and  at  the 
same  time  notwithstanding  affords  a  knowledge  of  Himself 
in  that  very  admonition  to  hold  their  peace ;  for  the 
observance  of  silence  proceeds  from  that  very  thing  which 
is  to  be  kept  silent.  Raban.  In  this  also  He  instructs  us, 
that  when  we  have  done  any  thing  great  we  are  not  to  seek 
praise  abroad.  Remig.  And  He  also  gives  them  command 
that  they  should  not  make  Him  known,  that  they  might  not 
by  persecuting  Him  be  put  into  a  worse  state.  Chrys.  And 
that  you  may  not  be  troubled  at  those  things  which  are  done, 
and  at  the  incredible  madness  of  the  Pharisees,  He  introduces 
the  Prophet's  words.  For  such  was  the  carefulness  of  the 
Prophets,  that  they  had  not  omitted  even  this,  but  had  noted 
all  His  ways  and  movements,  and  the  meaning  with  which 
He  did  this ;  that  you  might  learn  that  He  spoke  all  things 
by  the  Holy  Spirit;  for  if  it  be  impossible  to  know  the 
thoughts  of  men,  much  more  to  know  the  meaning  of  Christ, 
unless   the  Holy  Spirit   revealed   it.     'i  herefore  it  follows, 


442  GOSPEL  ACCORDINO  TO  CHAP.  XII. 

That  it  might  be  fulfilled  which  was  spoken  by  Esaias  the 
Prophet,  saying,  Behold  my  servant  whom  I  have  chosen. 
Remig.  The  Lord  Jesus  Christ  is  called  the  servant  of  the 
Almighty  God",  not  in  respect  of  His  divinity,  but  in  respect 
of  the  dispensation  of  the  flesh  which  He  took  upon  Him, 
because  by  the  cooperation  of  the  Holy  Spirit  He  took  flesh 
of  the  Virgin  without  stain  of  sin.  Some  books  have,  Elect, 
whom  I  have  chosen,  for  He  was  chosen  by  God  the  Father, 
that  is,  predestinated  that  He  should  be  the  Son  of  God, 
proper,  not  adopted.  Raban.  Whom  I  have  chosen,  he 
says,  for  a  work  which  none  else  has  done,  that  He  should 
redeem  the  human  race,  and  make  peace  between  God  and 
the  world.  It  follows,  My  beloved,  in  whom  my  soul  is  well 
pleased,  for  He  alone  is  the  Lamb  without  spot  of  sin,  of 
Mat.  17,  whom  the  Father  speaks,  Tliis  is  my  beloved  Son,  in  whom  I 
am  well  pleased.  Remig.  That  he  says,  My  soul,  is  not  to 
be  understood  as  though  God  the  Father  had  a  soul,  but  by 
way  of  adaptation,  shewing  how  God  is  disposed  towards 
Him.  And  it  is  no  wonder  that  a  soul  is  ascribed  to  God  in 
this  manner,  seeing  that  all  other  members  of  the  body  are 
likewise.  Chrys.  This  the  Prophet  puts  in  tlie  beginning, 
that  you  might  learn  that  that  which  is  here  said  was 
according  to  the  counsel  of  the  Father.  For  he  that  is  beloved 
does  according  to  his  will  who  loveth  him.  And  again,  he 
that  is  chosen,  does  not  as  an  enemy  break  the  law,  nor  as 
one  being  an  adversary  of  the  legislator,  but  as  one  in 
agreement  with  Him.  Because  therefore  He  is  beloved,  / 
will  put  my  Spirit  upon  him.  Remig.  Then  also  God  the 
Father  put  His  Spirit  upon  Him,  when  by  the  working  of 
the  Holy  Spirit  He  took  flesh  of  the  Virgin ;  and  as  soon  as  He 
became  man,  Pie  took  the  fulness  of  the  Holy  Spirit.  Jeuome  ; 
But  the  Holy  Spirit  is  put,  not  on  the  Word  of  God,  but  on 
the  Only-Begotten,  who  came  forth  from  the  bosom  of  the 

*»  Our  Lord  is  said  to  be  properly  a  the  course  of  the  Adoptionist  contro- 

servant  as  regards  His  human  nature,  versy,  the   same   heretics  who  denied 

by  S.  Athan.  Orat.  in  Arian.  i.  43.  S.  that  our  Lord  was  the  true  Son  of  God 

Hilar,  de  Trin.  xi.  13.  S.  Greg.  Naz.  in  His  human  nature,  asserting  that  He 

Orat.  xxxvi.  p.  678.  S.  Greg.  Nyss.  de  was  a  servant.     Theodoret   attributes 

Fide  adSimpl.p.471.S.Ambros.deFid.  the   opinion    to    ApoUinaris,    "which 

V.8. Pseudo-August Alterc.cumPasc. 16.  none    of    us    ever     dared    to    utter." 

S.Cyrill.  Alex.  adTheodor.in  Anathem.  Eranist.  ii.  fin. 
10,  p.  223.   But  it  came  to  be  denied  in 


VER.  14 — 21.  ST.  MATTHEW.  443 

Father;  on  Him,  that  is,  of  whom  it  is  said,  Behold  my 
servant.  And  what  He  will  do  by  Him  He  adds,  And  he 
shall  declare  judgment  to  the  Gentiles.  Aug.  Seeing  HeAug.  ue 
preached  the  judgment  to  come  which  was  hidden  from  thej^j^'gQ  ' 
Gentiles.  Chrys.  Further,  to  shew  His  lowliness,  He  says, 
He  shall  not  strive ;  and  so  He  was  offered  up  as  the  Father 
had  willed,  and  gave  Himself  willingly  into, the  hands  of 
His  persecutors.  Neither  shall  he  cry ;  so  He  was  dumb  as 
a  lamb  before  his  shearer.  Nor  shall  any  hear  his  voice  ifi 
the  streets.  JerOxME  ;  For  the  way  is  broad  and  wide  which 
leads  to  destruction,  and  many  walk  in  it ;  and  being  many, 
they  will  not  hear  the  voice  of  the  Saviour,  because  they  are 
not  in  the  narrow  but  in  the  broad  way.  Remig.  The 
Greek  TtXcariix,  is  in  Latin  called '  latitudo.'  No  one  therefore 
has  heard  His  voice  in  the  streets,  because  He  has  not  promised 
pleasant  things  in  this  world  to  those  that  love  Him,  but 
hardships.  Chrys.  The  Lord  sought  to  heal  the  Jews  by 
this  mildness.  But  though  they  rejected  Him,  yet  He  did 
not  resist  them  by  destroying  them ;  whence  the  Prophet, 
displaying  His  power  and  their  weakness,  says,  A  bruised 
reed  he  shall  not  break,  and  a  smoking  Jlax  he  shall  not 
quench.  Jerome;  He  that  holds  not  out  his  hand  to  a 
sinner,  nor  bears  his  brother's  burden,  he  breaks  a  bruised 
reed ;  and  he  who  despises  a  weak  spark  of  faith  in  a  little 
one,  he  quenches  a  smoking  flax.  Aug.  So  He  neither  Aug. 
bruised  nor  quenched  the  Jewish  persecutors,  who  are  here  "  '  ^^^' 
likened  to  a  bruised  reed  which  has  lost  its  wholeness,  and 
to  a  smoking  flax  which  has  lost  its  flame ;  but  He  spared 
them  because  He  was  not  come  to  judge  them,  but  to  be 
judged  by  them.  Id.  In  the  smoking  flax  it  is  observed,  Aug. 
that  when  the  flame  is  out  it  causes  a  stink.     Chrys.  Or  §"**'• 

xLV.  1.  O. 

this.  He  shall  not  break  a  bruised  reed,  shews  that  it  was 
as  easy  for  Him  to  break  them  all,  as  to  break  a  reed, 
and  that  a  bruised  reed.  And,  He  shall  not  quench  a 
smoking  Jlax,  shews  that  their  rage  was  fired,  and  that  the 
power  of  Christ  vras  strong  to  quench  such  rage  with  all 
readiness ;  hence  in  this  is  shewn  the  great  mercy  of  Christ. 
Hilary  ;  Or,  he  means  this  bruised  reed  that  is  not  broken, 
to  shew  that  the  perishing  and  bruised  bodies  of  the 
Gentiles,  are  not  to  be  broken,  but  are  rather  reserved  for 


444  GOSPEL  ACCORDING  TO  CHAP.  XII. 

salvation.     He  shall  not  quench  a  smoking Jiax,  shews  the 
feebleness  of  that  spark  which  though  not  quenched,  only 
moulders  in  the  flax,  and  that  among  the  remnants  of  that 
ancient  grace,  the  Spirit  is  yet  not  quite  taken  away  from 
Israel,  but   power   still   remains  to   them  of  resuming  the 
Jerome,  whole  flame  thereof  in  a  day  of  penitence.     Jerome  ;    Or, 
2.^*'      ■  the  reverse  ;  He  calls  the  Jews  a  bruised  reed,  whom  tossed 
by  the  wind  and  shaken   fiom  one  another,  the  liord  did 
not  immediately  condemn,  but  patiently  endured ;  and  the 
smoking   flax    He    calls   the   peoj)le    gathered    out   of    the 
Gentiles,  who,  having  extinguished  the  light  of  the  natural 
law,  were  involved  in  the  wandering  mazes  of  thick  darkness 
of  smoke,  bitter  and  hurtful  to  the  eyes  ;  this  He  not  only 
did  not  extinguish,  by  reducing  them  to  ashes,  but  on  the 
contrary  from  a  small  spark  and  one  almost  dead  He  raised 
a  mighty  flame.     Chrys.    But  one  might  say.  What  then, 
shall  these  things  be  always  thus  }  Will  He  endure  for  ever 
those  who  thus  lay  snares,  and  are  mad  against  Him  ?    P'ar 
from  it ;    when  His  own  work  shall  be  all  complete,  then 
shall  He  work  these  things  also.     And   this  He  signifies, 
saying,    Until   he   shall   send  forth  judgment    to    victory ; 
as  much  as  to  say.  When  He  shall  have  accomplished  all 
things  which  are  of  Himself,  then  shall  He  bring  in  perfect 
vengeance ;  then  shall  they  receive  punishment  when  He  has 
made  his  victory  illustrious,  that  there  be  not  left  to  them 
any  irreverent  opportunity  of  contradiction.     Hilary;  Or, 
Until  he  shall  send  forth  judgment  to  victory,  that  is,  Until 
He  shall  take  away  the  power  of  death,  and  bring  in  judg- 
ment and  the  return  of  His  splendour.     Raban.  Or,  Until 
that  judgment  which  was  being  done  in  Him  should  come 
forth  to  victory.     For  after  that  by  His  resurrection  He  had 
overcome  death,  and  driven  forth  the  prince  of  this  world, 
He  returned  as  conqueror  to  His  kingdom  to  sit  on  the  right 
hand  of  the  Father,  until  He  shall  put  all  His  enemies  under 
His  feet.     Chrys.    But  the  things  of  this  dispensation  will 
not  rest  in  this  only,  that  they  who  have  not  believed  should 
be   punished,  but  He  w  ill  also  draw  the  world  to   Him  ; 
whence  it  follows.  And  in  his  name  shall  the  Gentiles  hope. 
Aug.DeAuG.  This  last  we  now  see  fulfilled;  and  thus  this  which 
xx!  30*'*  cannot  be  denied  establishes  the  tnith  of  that  which  some 


VER.  22 — 24.  ST.  matthf:\v.  445 

have  denied  through  ignorance,  the  last  judgment  namely, 

which    He  will  hold  upon  earth,  when   He  Himself  shall 

come  from  heaven.     For  who  could  have  expected  that  the 

Gentiles  would  have  hope  in  Christ's  name,  when  He  was 

in  the  hands  of  His  enemies,  when  He  was  bound,  scourged, 

set  at  nought,  and  crucified ;   when  even  His  disciples  had 

lost  that  hope  which  they  had  begun  to  have  in  Him  ?  That 

which  one  thief  hardly   hoped    on    the    cross,    the  nations 

scattered  far  and  wide  now  hope.     And  that  they  may  not 

die  for  ever,  they  are  marked  with  that  very  cross  on  which 

He  died.     Let  none  then  doubt  that  the  last  judgment  will 

be  by  Christ  Himself.     Rkmig.  And  it  should  be  known,  that 

the  meaning  not  only  of  this  passage,  but  of  many  others  also, 

is  supported  by  this  testimony  from  the  Prophet.     The  words, 

Behold  my  serumt,  may  be  referred  to  the  place  in  which 

the  Father  had  said  above,  This  is  my  Son.     The  words,  Mat.  3, 

/  uilt  put  my  Spirit  upon  him,  is  referred  to  the  descent     * 

of  the  Holy  Spirit  upon  the  Lord  at  His  baptism  ;  He  shall 

declare  judgment  to  the  Gentiles,  to  that   which   He  says 

below,   When  the  Son  of  Alan  shall  sit  in  the  seat  of  his^^i.25. 

Majesty.     What  He  adds.  He  shall  not  strive  nor  cry,  refers 

to  the  Lord  how  He  answered  but  little  to  the  Chief  Priests, 

and  to  Pilate,  but  to  Herod  nothing  at  all.     He  shall  not 

.break  the  bruised  reed,  refers  to  His  shunning  His  persecutors 

that  they  might  not  be  made  worse  ;  and  that  In  his  name 

shall  the  Gentiles  hope,  refers  to  what  Himself  says  below, 

Go  ye,  and  teach  all  nations.  Mat  28 

^  19. 

22.  Then  was  brought  unto  him  one  possessed  with 
a  devil,  blind  and  dumb  :  and  he  healed  him,  inso- 
much that  the  blind  and  dumb  both  spake  and  saw. 

23.  And  all  the  people  were  amazed,  and  said.  Is 
not  this  the  Son  of  David  ? 

24.  But  when  the  Pharisees  heard  it,  they  said. 
This  fellow  doth  not  cast  out  devils,  but  by  Beelzebub 
the  prince  of  the  devils. 

Gloss.  The  Lord  had  refuted  the  Pharisees  above,  when  Gloss, 
they  brought  false  charges  against  the  miracles  of  Christ,  as  "°"  '*^^' 


446  GOSPEL  ACCORDING  TO  CHAP.  XII. 

if  He  had  broken  the  .sabbath  in  doing  them.  But  inas- 
much as  with  a  yet  greater  wickedness  they  perversely  attri- 
buted the  miracles  of  Christ  done  by  divine  power  to  an 
unclean  spirit,  therefore  the  Evangelist  places  first  the 
miracle  from  which  they  had  taken  occasion  to  blaspheme, 
saying,  Then  was  hrouyht  to  him  one  that  had  a  damoUy 
blind  and  dumb.  Remig.  The  word  Then  refers  to  that 
above,  where  having  healed  the  man  who  had  the  withered 
hand,  He  went  out  of  the  synagogue.  Or  it  may  be  taken  of 
a  more  extended  time ;  Then,  namely,  when  these  things 
were  being  done  or  said.  Chrys.  We  may  wonder  at  the 
wickedness  of  the  daemon ;  he  had  obstructed  both  inlets 
by  which  he  could  believe,  namely,  hearing  and  sight.  But 
Christ  opened  both,  whence  it  follows,  And  he  healed  him, 
insomuch  that  the  blind  and  dumb  both  spake  and  saw. 
Jerome  ;  Three  miracles  were  wrought  in  one  and  the  same 
person  at  the  same  time;  the  blind  sees,  the  dumb  speaks, 
the  possessed  is  delivered  from  the  daemon.  This  was  at 
that  time  done  in  the  flesh,  but  is  now  daily  being  fulfilled 
in  the  conversion  of  them  that  believe;  the  daemon  is  cast 
out  when  they  first  behold  the  light  of  the  faith,  and  then 
their  mouths  which  had  before  been  stopped  are  opened  to 
utter  the  praises  of  God.  Hilary;  Not  without  reason, 
after  having  mentioned  that  all  the  multitude  was  healed 
together,  does  he  bring  in  the  cure  of  this  man  separately 
who  was  daemoniac,  blind  and^umb.  For  after  the  man  of 
the  withered  hand  had  been  brought  before  Him,  and  been 
healed  in  the  Synagogue,  it  behoved  that  the  salvation  of 
the  Gentiles  should  be  represented  in  the  person  of  some 
other  afflicted  man ;  he  who  had  been  the  habitation  of  a 
daemon,  and  blind  and  dumb,  should  be  made  meet  to  receive 
God,  should  contain  God  in  Christ,  and  by  confession  of  God 
Aug.  should  give  praise  to  the  works  of  Christ.  Aug.  For  he  that 
EvT'4.  believes  not,  is  truly  daemoniac,  blind,  and  dumb  ;  and  he 
that  has  not  understanding  of  the  faith,  nor  confesses,  nor 
Aug. De gives  praise  to  God,  is  subject  to  the  devil.  Id.  This 
.j.°°?'37  narrative  is  given  by  Luke,  not  in  this  place,  but  after  many 
other  things  intervening,  and  speaks  of  him  as  dumb  only, 
and  not  blind.  But  he  is  not  to  be  thought  to  be  speaking 
of  another  man,  because  he  is  silent  respecting  this  one 


VER.  25,  26.  ST.  MATTHEW.  447 

particular;  for  in  -what  follows  he  agrees  exactly  with 
Matthew.  Hilary  ;  All  the  multitude  were  astonished  at 
this  which  was  done,  but  the  jealousy  of  the  Pharisees  grew 
thereupon,  And  all  the  multitude  were  astonished  and  said. 
Is  not  this  the  Son  of  David?  Gloss.  Because  of  His  Gloss, 
mercy  and  His  goodness  to  them  they  proclaim  Him  the  Son  jfaban. 
of  David.  Kaban.  The  multitude  who  seemed  less  learned,  Raban. 
always  wondered  at  the  works  of  the  Lord ;  they,  on  the  j^  luc. 
other  hand,  either  denied  these  things,  or  what  they  could 
not  deny  laboured  to  pervert  by  an  ill  interpretation,  as  though 
they  were  wrought  not  by  a  Deity,  but  by  an  unclean  spirit, 
namely,  Beelzebub,  who  was  the  God  of  Acharon :  The 
Pharisees  when  they  heard  it  said,  This  man  does  not  cast 
out  damons  but  by  Beelzebub,  the  prince  of  the  deernons. 
Remig.  Beelzebub  is  the  same  as  Beel  or  Baal,  or  Beel- 
phegor.  Beel  was  father  of  Ninus  king  of  Assyria;  Baal 
was  so  called  because  he  was  worshipped  on  high ;  he  was 
called  Beelphegor  from  the  mountain  Phegor;  Zebub  was 
the  servant  of  Abimelech  the  son  of  Gedeon,  who,  having 
slain  his  seventy  brothers,  built  a  temple  to  Baal,  and  set 
him  up  as  Priest  therein,  to  drive  away  the  flies  which  were 
collected  there  by  the  abundant  blood  of  the  victims ;  for 
Zebub  means,  a  fly.  Beelzebub  therefore  is  interpreted.  The 
man  of  flies ;  wherefore  from  this  most  unclean  worship  they 
called  him  the  Prince  of  the  daemons.  Having  therefore 
nothing  more  mean  to  cast  upon  the  Lord,  they  said  that 
He  cast  out  daemons  by  Beelzebub.  And  it  should  be 
known  that  this  word  is  not  to  be  read  with  d  or  t  at  the  end, 
as  some  corrupt  copies  have,  but  with  b. 

25.  And  Jesus  knew  their  thoughts,  and  said  unto 
them.  Every  kingdom  divided  against  itself  is  brought 
to  desolation;  and  every  city  or  house  divided  against 
itself  shall  not  stand  ; 

26.  And  if  Satan  cast  out  Satan,  he  is  divided 
against  himself;  how  shall  then  his  kingdom  stand? 

Jerome  ;  The  Pharisees  ascribed  the  works  of  God  to  the 
Prince  of  the  daemons ;  and  the  Lord  makes  answer  not  to 


448  GOSPEL  ACCORDING  TO  CHAI',  XII. 

what  they  said,  but  to  what  they  thought,  that  even  thus 
they  might  be  compelled  to  believe  His  power,  Who  saw  the 
secrets  of  the  heart;  Jesus,  knowing  their  though  is,  said  unto 
Chrys.  them.  Chrys.  Above  they  had  accused  Christ  of  having 
xli.  *  cast  out  daemons  by  Beelzebub  ;  but  then  He  did  not  reprove 
them,  suffering  them,  if  they  would,  to  acknowledge  Him 
from  further  miracles,  and  to  leam  His  greatness  from  His 
doctrine.  But  because  they  continued  to  maintain  the  same 
things,  He  now  rebukes  them,  although  their  accusation  had 
been  very  unreasonable.  But  jealousy  recks  not  what  it 
says,  so  that  only  it  say  somewhat,  ^'et  does  not  Christ 
contemn  them,  but  answers  with  a  gracious  mildness,  teach- 
ing us  to  be  gentle  to  our  enemies,  and  not  to  be  troubled, 
even  though  they  should  speak  such  things  against  us,  as  we 
neither  acknowledge  in  us,  nor  have  any  reasonableness  in 
themselves.  Therein  also  He  proves  that  the  things  which 
they  had  said  against  Him  were  false,  for  it  is  not  of  one 
having  a  daemon  to  shew  such  mercy,  and  to  know  the 
thoughts.  Moreover,  because  this  their  accusation  was  very 
unreasonable,  and  they  feared  the  multitude,  they  did  not 
dare  to  proclaim  it  openly,  but  kept  it  in  their  thoughts ; 
wherefore  he  says.  Knowing  their  thoughts.  He  does  not 
repeat  their  thoughts  in  His  answer,  not  to  divulge  their 
wickedness ;  but  He  brings  forward  an  answer ;  it  was  His 
object  to  do  good  to  the  sinners,  not  to  proclaim  their  sin. 
He  does  not  answer  them  out  of  the  Scriptures,  because 
they  would  not  hearken  to  Him  as  they  explained  them 
differently,  but  He  refutes  them  from  common  opinions. 
For  assaults  from  without  are  not  so  destructive  as  quarrels 
within  ;  and  this  is  so  in  bodies  and  in  all  other  things. 
But  in  the  mean  while  Ife  draws  instances  from  matters 
more  known,  saying.  Every  kingdom  divided  against  itself 
shall  be  brought  to  desolation ;  for  there  is  nothing  on 
earth  more  powerful  than  a  kingdom,  and  yet  that  is  de- 
stroyed by  contention.  What  then  must  we  say  concerning 
a  city  or  a  family ;  that  whether  it  be  great  or  small,  it  is 
destroyed  when  it  is  at  discord  within  itself.  Hilary; 
For  a  city  or  family  is  analogous  to  a  kingdom ;  as  it  fol- 
lows, And  every  city  or  house  divided  against  itself  shall 
not  stand.     Jerome  ;  For  as  small  things  grow  by  concord. 


VER.  25,  26.  ST.  MATTHEW.  449 

SO  the  greatest  fall  to  pieces  through  dissensions.  Hilary  ; 
But  the  word  of  God  is  rich,  and  whether  taken  simply, 
or  examined  inwardly,  it  is  needful  for  our  advancement. 
Leaving  therefore  what  belongs  to  the  plain  understanding 
thereof,  let  us  dwell  on  some  of  the  more  secret  reasons. 
The  Lord  is  about  to  make  answer  to  that  which  they 
had  said  concerning  Beelzebub,  and  He  casts  upon  those 
to  whom  He  made  answer  a  condition  of  their  answering. 
Thus;  The  Law  was  from  God  and  the  promise  of  the 
kingdom  to  Israel  was  by  the  Law  ;  but  if  the  kingdom 
of  the  Law  be  divided  in  itself,  it  must  needs  be  de- 
stroyed; and  thus  Israel  lost  the  Law,  when  the  nation 
whose  was  the  Law,  rejected  the  fulfilment  of  the  Law 
in  Christ.  The  city  here  spoken  of  is  Jerusalem,  which 
when  it  raged  with  the  madness  of  its  people  against  the 
Lord,  and  drove  out  His  Apostles  with  the  multitude  of 
them  that  beheved,  after  this  division  shall  not  stand ;  and 
thus  (which  soon  happened  in  consequence  of  this  division) 
the  destruction  of  that  city  is  declared.  Again  He  puts 
another  case.  And  if  Satan  cast  out  Satan,  he  is  divided 
against  himself ;  how  then  shall  Ins  kingdom  stand?  Jerome; 
As  much  as  to  say,  If  Satan  fight  against  himself,  and  daemon 
be  an  enemy  to  daemon,  then  must  the  end  of  the  world  be 
at  hand,  that  these  hostile  powers  should  have  no  place  there, 
whose  mutual  war  is  peace  for  men.  Gloss.  He  holds  them  Gloss, 
therefore  in  this  dilemma.  For  Christ  casts  out  daemons 
either  by  the  power  of  God,  or  by  the  Prince  of  the  daemons. 
If  by  the  power  of  God,  their  accusations  are  malicious ;  if 
by  the  Prince  of  the  daemons,  his  kingdom  is  divided,  and  will 
not  stand,  and  therefore  let  them  depart  out  of  his  kingdom. 
And  this  alternative  He  intimates  that  they  had  chosen  for 
themselves,  when  they  refused  to  believe  in  Him.  Chrys. 
Or  thus ;  If  he  is  divided,  he  is  made  weak,  and  perishes ; 
but  if  he  perishes,  how  can  he  cast  out  another  ?  Hilary  ; 
Otherwise ;  If  the  daemon  was  driven  to  this  division  to  the 
end  that  he  should  thus  afflict  the  daemons,  even  thus  must 
we  attribute  higher  power  to  Him  who  made  the  division 
than  to  those  who  are  thus  divided;  thus  the  kingdom  of 
the  Devil,  after  this  division  made,  is  destroyed  by  Christ. 
Jerome  ;  But  if  ye  think,  ye  Scribes  and  Pharisees,  that  the 
VOL.  I.  2  G 


450  (iOSl'F.I.  ACCOUUING  K)  CHAT.  XII. 

daemons  depart  out  of  tlie  possessed  in  obcdieuce  to  their 
Prince,  that  men  may  be  imposed  upon  by  a  concerted 
fraud,  what  can  ye  say  to  the  healing  of  diseases  which  the 
Lord  also  wrought?  It  is  something  more  if  ye  assign  to  the 
daemons  even  bodily  infirmities,  and  the  signs  of  spiritual 
virtues. 

27.  And  if  I  by  Beelzebub  cast  out  devils,  by 
whom  do  your  children  cast  them  out  ?  therefore 
they  shall  be  your  judges. 

28.  But  if  1  cast  out  devils  by  the  Spirit  of  God, 
then  the  kingdom  of  God  is  come  unto  you. 

Chrys.  After  the  first  answer,  He  comes  to  a  second  more 
plain  than  the  first,  saying.  And  if  I  by  Beelzebub  cast  out 
dcBnwfis,  by  whom  do  your  sons  cast  them  out  ?  Therefore 
shall  they  be  your  judges.  Jerome  ;  He  alludes,  as  is  His 
manner,  under  the  name  children  of  the  Jews,  either  to  the 
exorcists  of  that  race,  or  to  the  Apostles  who  are  by  race  of 
that  nation.  If  He  means  the  exorcists  who  by  the  invo- 
cation of  God  cast  out  daemons.  He  thus  constrains  the 
Pharisees  by  a  wise  enquiry  to  confess  that  their  work  was 
of  the  Holy  Spirit.  If,  He  would  say,  the  casting  out  of 
the  daemons  by  your  children  is  imputed  to  God,  and  not 
to  daemons,  why  should  the  same  work  wrought  by  Me  not 
have  the  same  cause  ?  Therefore  shall  they  be  your  judges, 
not  by  authority  but  by  comparison;  they  ascribe  the  casting 
out  of  the  daemons  to  God,  you  to  the  Prince  of  the  daemons. 
But  if  it  is  of  the  Apostles  also  that  this  is  said,  (and  so  we 
should  rather  take  it,)  then  they  shall  be  their  judges,  for  they 
shall  sit  on  twelve  thrones  judging  the  twelve  tribes  of 
Israel.  Hilary;  And  they  are  worthily  appointed  judges 
over  them,  to  whom  Christ  is  found  to  have  given  that  power 
over  the  dasmons,  which  it  was  denied  that  He  had.  Raban. 
Or,  because  the  Apostles  well  knew  within  their  own  con- 
science that  they  had  learnt  no  evil  art  from  Him.  Chrys. 
Yet  He  said  not,  My  disciples,  or  Apostles,  but  your 
children ;  that  if  they  chose  to  return  again  to  their  own 
privileges,  they  might  take  occasion  hence ;  but  if  they  should 


VKR.  27,  28.  ST.  MATTHEW.  451 

be  ungrateful,  they  might  not  have  even  an  impudent  excuse. 
And  the  Apostles  cast  out  da3mons  by  virtue  of  power  which 
they  had  from  Him,  and  yet  the  Pharisees  made  no  such 
charge  against  them ;  for  it  was  not  the  actions  themselves, 
but   the    person    of   Christ   to    which    they    were    opposed. 
Desiring  then    to    shew    that   the  things   which    were  said 
against  Him  were  only  jealous  suspicions,  He  brings  forward 
the  Apostles.     And  also  He  leads  them  to  a  knowledge  of 
Himself,  shewing  how  they  stood  in  the  way  of  their  own 
good,  and  resisted  their  own  salvation ;  whereas  they  ought 
to  be  joyful  because  He  had  come  to  bestow  great  goods 
upon  them ;    If  I  by  the  Spirit  of  God  cast  out  dmnons, 
then  is  the   kingdom  of  God  come  upon   you.     This   also 
shews  that  it  is  a  matter  of  great  power  to  cast  out  daemons, 
and   not   an  ordinary  grace.     And  thus  it  is  He  reasons. 
Therefore  is  the  kingdom  of  God  come  upon  you,  as  much  as 
to  say,  If  this  indeed  be  so,  then  is  the  Son  of  God  come 
upon  you.     But  this  He  hints  darkly,  that  it  may  not  seem 
hard  to  them.     Also  to  draw  their  attention,  He  said  not 
merely,    The  kingdom   hath  come,  but,  upon  you ;    that  is 
to  say.  These  good  things  are  coming  for  you  ;  why  do  you 
oppose  your  own  salvation ;  for  this  is  the  very  sign  given 
by  the  Prophets  of  the  presence  of  the  Son  of  God,  that 
such  works  as  these  should  be  wrought  by  Divine  power. 
Jerome  ;  For  the  kingdom  of  God  denotes  Himself,  of  whom 
it  is  written  in  another  place.  The  kingdom  of  Cod  h  among Lukeil, 
you;  and,  Tliere  standeth  one  in  the  midst  of  you  nhom  ycj^^^^ 
know  not.     Or  surely  that  kingdom  which  both  John  and  26. 
the  Lord  Himself  had  preached  above.  Repent  ye,  for  theMzt.S, 
kingdom   of  heaven    is   at   hand.      There   is   also   a   third  '   ' 
kingdom  of  the  Holy  Scripture  which  shall  be  taken  from 
the  Jews,  and  be  given  to  a  nation  that  brings  forth  the  fruit 
thereof.     Hilary;    If  then  the   disciples  work  by  Christ, 
and  Christ  by  the  Spirit  of  God,  already  is  the  kingdom  of 
God  transferred  to  the  Apostles  through   the  office  of  the 
Mediator.     Gloss.    For  the  weakening  of  the  kingdom  of  Gloss, 
the  Devil  is  the  increase  of  the  kingdom  of  God.     Aug,  gj]'^  °" 
Whence  the  sense  might  be  this,  If  I  by  Beelzebub  cast  out  Aug. 
darnons,  then,  according  to  your  own  opinion,  the  kingdom  Ev.  i.  5. 
of  God  is  come  upon  you,  for  the  kingdom  of  the  Devil,  being 

2  G  2 


452  GOSPEL  ACCORDING  TO  CHAP.  XII, 

thus  divided  against  itself,  cannot  stand.  Thus  calling  that 
the  kingdom  of  God,  in  which  the  wicked  are  condemned, 
and  are  separated  from  the  faithful,  who  are  now  doing 
penitence  for  their  sins. 

29.  Or  else  how  can  one  enter  into  a  strong  man's 
house,  and  spoil  his  goods,  except  he  first  bind  the 
strong  man  ?  and  then  he  will  spoil  his  house. 

Chrys.  Having  concluded  the  second  answer,  He  brings 
forward  yet  a  third,  saying,  Or  how  can  any  enter  into  a 
strong  man^s  house  ?  For  that  Satan  cannot  cast  out  Satan 
is  clear  from  what  has  been  said;  and  that  no  other  can  cast 
him  out,  till  he  have  first  overcome  him,  is  plain  to  all. 
Thus  the  same  as  before  is  established  yet  more  abundantly ; 
for  He  says.  So  far  am  I  from  having  the  Devil  for  my  ally, 
that  I  rather  am  at  war  with  him,  and  bind  him ;  and  in  that 
I  cast  out  after  this  sort,  I  therein  spoil  his  goods.  Thus 
He  proves  the  very  contrary  of  that  they  strove  to  establish. 
They  would  shew  that  He  did  not  cast  out  dajmons  of  His 
own  pow'er;  He  proves  that  not  only  daemons,  yea  but  the 
prince  also  of  the  daemons  He  hath  bound,  as  is  shewn  by 
that  which  He  hath  wrought.  For  if  their  Prince  were  not 
overcome,  how  were  the  dajmons  who  are  His  subjects  thus 
spoiled.  This  speech  seems  also  to  me  to  be  a  prophecy ; 
inasmuch  as  He  not  only  casts  out  daemons,  but  will  take 
away  all  error  out  of  the  world,  and  dissolve  the  craft  of  the 
Devil ;  and  He  says  not  rob,  but  spoil,  shewing  that  He  will 
do  it  with  power.  Jeeome  ;  His  house  is  this  world,  which 
is  set  in  evil,  not  by  the  majesty  of  the  Creator,  but  by  the 
greatness  of  the  sinner.  The  strong  man  is  bound  and 
chained  in  tartarus,  bruised  by  the  Lord's  foot.  Yet  ought 
we  not  therefore  to  be  careless ;  for  here  the  conqueror  Him- 
self pronounces  our  adversary  to  be  strong.  Chrys.  He 
calls  him  strong,  shewing  therein  his  old  reign,  which  arose 
Aug.  out  of  our  sloth.  Aug.  For  he  held  us,  that  we  should  not 
'  *"P'  by  our  own  strength  be  able  to  free  ourselves  from  him,  but 
by  the  grace  of  God.  By  his  goods,  he  means  all  the  un- 
believers.    He  has  bound  the  strong  man,  in  that  He  has 


VER.  30.  ST.  MATTHEW.  453 

taken  away  from  him  all  power  of  hindering  the  faithful  from 
following  Christ,  and  gaining  the  kingdom  of  heaven. 
Raban.  Therefore  He  has  spoiled  his  house,  in  that  them 
whom  He  foresaw  should  be  His  own,  He  set  free  from  the 
snares  of  the  Devil,  and  has  joined  to  the  Church.  Or  in  that 
He  has  divided  the  whole  world  among  His  Apostles  and  their 
successors  to  be  converted.  By  this  plain  parable  therefore 
He  shews  that  He  does  not  join  in  a  deceitful  working  with 
the  daemons  as  they  falsely  accused  Him,  but  by  the  might 
of  His  divinity  He  frees  men  from  the  daemons. 

30.  He  that  is  not  with  me  is  against  me ;  and  he 
that  gathereth  not  with  me  scattereth  abroad. 

Chrys.   After  that  third  reply,  here  follows  a  fourth,  He 
that  is  not  with  me  is  against  me.      Hilary;    Wherein  He 
shews  how  far  He  is  from  having  borrowed  any  power  from 
the  Devil ;  teaching  us  how  great  the  danger  to  think  amiss 
of  Him,  not  to  be  with  Whom,  is  the  same  as  to  be  against 
Him.      Jerome;    But  let  none  think  that  this  is  said  of 
heretics  and  schismatics;   though  we  may  apply  it  besides 
to  such ;  but  it  is  shewn  by  the  context  to  refer  to  the  Devil ; 
in  that  the  works  of  the  Savioiu"  cannot  be  compared  with 
the  works   of  Beelzebub.     He  seeks  to  hold  men's   souls 
in  captivity,  the  Lord  to  set  them  free ;  he  preaches  idols, 
the  Lord  the  knowledge  of  the  true  God ;  he  draws  men  to 
sin,  the  Lord  calls  them  back  to  virtues.     How  then  can 
these  have  agreement  together,  whose  works  are  so  opposite  ? 
Chrys.  Therefore  whoso  gathereth  not  with  me,  nor  is  witli 
me,  may  not  be  compared  together  with  me,  that  with  me  he 
should  cast  out  daemons,  but  rather  seeks  to  scatter  what  is 
mine.     But  tell  me ;    If  you  were  to  have  fought  together 
with  some  one,  and  he   should  not  be  willing  to  come  to 
your  aid,  is  he  not  therefore  against  you?    The  Lord  also 
Himself  said  in  another  place.  He  that  is  not  against  you  is  Luke  9, 
for  you.     To  which  that  which  is  here  said  is  not  contrary.  ^^' 
For  here  He  is  speaking  of  the  Devil  who  is  our  adversary — 
there  of  some  man  who  was  on  their  side,  of  whom  it  is 
said,  We  saw  one  casting  out  demons  in  thy  name.     Here 
He  seems  to  allude  to  the  Jews,  classing   them  with   the 


454  GOSl'KL  ACCORDING  TO  (  IIAT.  XII. 

Devil;  for  they  were  against  Him,  and  scattered  what  He 
would  gather.  But  it  is  fair  to  allow  that  He  spoke  this  ot" 
Himself;  for  He  was  against  the  Devil,  and  scattered  abroad 
the  things  of  the  Devil. 

31.  Wherefore  I  say  unto  you.  All  manner  of  sin 
and  blasphemy  shall  be  forgiven  unto  men  :  but  the 
blasphemy  against  the  Holy  Ghost  shall  not  be  for- 
given unto  men. 

32.  And  whosoever  s})eaketh  a  word  against  the 
Son  of  man,  it  shall  be  forgiven  him  :  but  whosoever 
speaketh  against  the  Holy  Ghost,  it  shall  not  be 
forgiven  him,  neither  in  this  world,  neither  in  the 
world  to  come, 

Chrys.  The  Lord  had  refuted  the  Pharisees  by  explaining 
His  own  actions,  and  He  now  proceeds  to  terrify  them. 
For  this  is  no  small  part  of  correction,  to  threaten  punish- 
ment, as  well  as  to  set  right  false  accusation.  Hilary; 
He  condemns  by  a  most  rigorous  sentence  this  opinion  of 
the  Pharisees,  and  of  such  as  thought  with  them,  promising 
pardon  for  all  sins,  but  refusing  it  to  blasphemy  against  the 
Spirit;  Wlierefore  I  say  nnlo  you^  All  manner  of  sin  and 
blasphemy  shall  be  fonjiren  nnlo  men.  Remig.  But  it 
should  be  known  that  they  are  not  forgiven  to  all  men 
universally,  but  to  such  only  as  have  performed  due  peni- 
tence for  their  guiltinesses.  So  by  these  words  is  over- 
thrown the  error  of  Novalian,  who  said  that  the  faithful 
could  not  rise  by  penitence  after  a  fall,  nor  merit  pardon  of 

Aug.      their  sins,  especially  they  who  in  persecution  denied".     Aug. 

tl'is.  ^^^^  vvhat  diflerence  does  it  make  to  the  purj)ose,  whether  it 
be  said,  The  spirit  of  blasphemy  shall  not  be  forgiven,  or, 

Luke  12,  JVfwso  shall  blaspheme  ayainst  the  Holy  Spirit  it  shall  not 
be  forgiven  him,  as  Luke  speaks  ;  except  that  the  same  sense 

h  Novatian,  a  presbyter  of  Rome,  considered  the  Church  in  a  state  of 
«eparated  from  the  Church  in  the  corruption,  and  they  were  led  to  main- 
middle  of  the  third  century,  and  formed  tain  that  none  were  in  God's  favour 
a  sect,  on  the  ground  of  the  Church's  who  had  pinned  grievously  after  Bap- 
restoring  the  lapsed  in  persecution  upon  tism. 
their  repentance.    In  consequence  they 


VEIL  31,  3-2.  ST.  MATTJlliW.  455 

is  expressed  more  clearly  in  the  one  place  than  in  the  other, 
the  one  Evangelist  not  overthrowing  but  explaining  the 
other  ?  The  spirit  of  blaspJiemy  it  is  said  shortly,  not  ex- 
pressing what  spirit;  to  make  which  clear  it  is  added. 
And  whoso  shall  speak  a  word  against  the  Son  of  man^ 
it  shall  be  forgiven  him.  After  having  said  the  same  of  all 
manner  of  blasphemy,  He  would  in  a  more  particular  way 
speak  of  that  blasphemy  which  is  against  the  Son  of  Man, 
and  which  in  the  Gospel  according  to  John  He  shews  to 
be  very  heavy,  where  He  says  concerning  the  Holy  Ghost, 
He  shall  convince  the  world  of  sin,  of  righteousness,  and  of 
judgment ;  of  sin,  because  they  believe  not  on  me.  That  then 
which  here  follows,  He  uho  shall  speak  a  word  against  the 
Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  iti  this 
world,  nor  in  that  which  is  to  come,  is  not  said  because 
the  Holy  Spirit  is  in  the  Trinity  greater  than  the  Son, 
which  no  heretic  ever  affirmed.  Hilary;  And  what  is 
so  beyond  all  pardon  as  to  deny  that  in  Christ  which  is 
of  God,  and  to  take  away  the  substance  of  the  Father's 
Spirit  which  is  in  Him,  seeing  that  He  performs  every  work 
in  the  Spirit  of  God,  and  in  Him  God  is  reconciling  the 
world  unto  Himself.  Jerome  ;  Or  the  passage  may  be 
thus  understood ;  Whoso  speaks  a  word  against  the  Son  of 
Man,  as  stumbling  at  My  flesh,  and  thinking  of  Me  as  no 
more  than  man,  such  opinion  and  blasphemy  though  it  is  not 
free  from  the  sin  of  heresy,  yet  finds  pardon  because  of  the 
little  worth  of  the  body.  But  whoso  plainly  perceiving  the 
works  of  God,  and  being  unable  to  deny  the  power  of 
God,  speaks  falsely  against  them  prompted  by  jealousy, 
and  calls  Christ  who  is  the  Word  of  God,  and  the  works  of  the 
Holy  Ghost,  Beelzebub,  to  him  it  shall  not  be  forgiven, 
neither  in  this  world,  nor  in  the  world  to  come.  Aug.  But  Aug. 
if  this  were  said  in  such  manner,  then  every  other  kind  of"**'  ^"P* 
blasphemy  is  omitted,  and  that  only  which  is  spoken  against 
the  Son  of  Man,  as  when  He  is  pronounced  to  be  mere  man, 
is  to  be  forgiven.  That  then  that  is  said,  All  manner  of  sin 
and  blasphemy  shall  be  forgiven  unto  men,  without  doubt 
blasphemy  spoken  against  the  Father  is  included  in  its 
largeness ;  though  here  again  that  alone  is  declared  irre- 
missible  which  is  spoken  against  the  Holy  Ghost.     What 


456  GOSPEL  ACCORDING  TO  CHAl'.  XII. 

then,  hath  the  Father  also  taken  upon  Hira  the  form  of  a 
servant,  that  the  Holy  Ghost  is  thus  as  it  were  spoken  of 
as  greater  ?  For  who  could  not  be  convicted  of  having 
spoken  a  word  against  the  Holy  Spirit,  before  He  become 
a  Christian  or  a  Catholic  ?  First,  the  Pagans  themselves 
when  tliey  say  that  Christ  wrought  miracles  by  magic  arts, 
are  they  not  like  those  who  said  that  He  cast  out  daemons 
by  the  Prince  of  the  daemons?  Likewise  the  Jews  and  all 
such  heretics  as  confess  the  Holy  Spirit,  but  deny  that  He  is 
in  the  body  of  Christ,  which  is  the  Church  Catholic,  are  like 
the  Pharisees,  who  denied  that  the  Holy  Spirit  was  in  Christ. 
Some  heretics  even  contend  that  the  Holy  Spirit  Himself  is 
either  a  creature,  as  the  Arians,  Eunomians,  and  Macedo- 
nians, or  deny  Him  at  least  in  such  sort  that  they  may  deny 
the  Trinity  in  the  Godhead ;  others  assert  that  the  Father 
alone  is  God,  and  the  same  is  sometimes  spoken  of  as  the 
Son,  sometimes  as  the  Holy  Spirit,  as  the  Sabellians.  The 
Photinians  also  say,  that  the  Father  only  is  God,  and  that 
the  Son  is  nothing  more  than  a  man,  and  deny  altogether 
that  there  is  any  third  Person,  the  Holy  Spirit.  It  is  clear 
then  that  the  Holy  Spirit  is  blasphemed,  both  by  Pagans, 
Jews,  and  heretics.  Are  all  such  then  to  be  left  out,  and 
looked  upon  as  having  no  hope  ?  For  if  the  word  they  have 
spoken  against  the  Holy  Spirit  is  not  forgiven  them,  then  in 
vain  is  the  promise  made  to  them,  that  in  Baptism  or  in  the 
Church  they  should  receive  the  forgiveness  of  their  sins. 
For  it  is  not  said,  '  It  shall  not  be  forgiven  him  in  Baptism  ;' 
but.  Neither  in  this  world,  nor  in  fhe  uorld  to  come ;  and  so 
they  alone  are  to  be  supposed  clear  of  the  guilt  of  this  most 
heavy  sin  who  have  been  Catholics  from  their  infancy.  Some 
again  think  that  they  only  sin  against  the  Holy  Ghost,  who 
having  been  washed  in  the  laver  of  regeneration  in  the 
Church,  do  afterwards,  as  though  ungrateful  for  such  a  gift  of 
the  Saviour,  plunge  themselves  into  some  deadly  sin,  such 
as  adultery,  murder,  or  quitting  the  Christian  name,  or  the 
Church  Catholic.  But  whence  this  meaning  can  be  proved, 
I  know  not ;  since  place  for  penitence  of  sins  however  great 
was  never  denied  in  the  Church,  and  even  heretics  are 
2  Tim.  exhorted  to  embrace  it  by  the  Apostle.  1/  God  perodveniure 
^'  ^^*     will  give  them  repentance  to  the  acknowledging  of  the  truth. 


VER.  31,  32.  ST.  MATTHEW.  457 

Lastly,  the  Lord  says  not,  *  If  any  Catholic  believer,'  but, 
Whoso  shall  speak  a  word,  that  is,  whosoever,  it  shall  not  he 
forgiven  him  neither  in  this  uorld,  nor  in  the  world  to  come. 
Id.  Otherwise;  The  Apostle  John  says.  There  is  a  sin  unto  Aug. 
death  ;   I  do  not  say  that  he  shall  pray  for  it.     This  sin  of  ;„  jlont. 


the  brother  unto  death  I  judge  to  be,  when  any  one  having'- 

''   „  ^     ,     .,  ,      .,  ^        ®  1  John 


22. 
come  to  the  knowledge  of  God,  through  the  grace  of  our  5^  le. 
Lord  Jesus  Christ,  opposes  Himself  against  the  brotherhood, 
or  is  roused  by  the  fury  of  jealousy  against  that  grace  by 
which  he  was  reconciled  to  God.  The  stain  of  this  sin  is  so 
great,  that  it  may  not  submit  to  the  humility  of  prayer,  even 
when  the  sinful  conscience  is  driven  to  acknowledge  and 
proclaim  its  own  sin.  Which  state  of  mind  because  of  the 
greatness  of  their  sin  we  must  suppose  some  may  be  brought 
to ;  and  this  perhaps  may  be  to  sin  against  the  Holy  Ghost, 
that  is  through  malice  and  jealousy  to  assail  brotherly  charity 
after  having  received  the  grace  of  the  Holy  Spirit;  and  this 
sin  the  Lord  declares  shall  be  forgiven  neither  in  this  world, 
nor  in  that  to  come.  Whence  it  may  be  enquired  whether 
the  Jews  sinned  this  sin  against  the  Holy  Ghost  when  they 
said  that  the  Lord  cast  out  daemons  by  Beelzebub  the  Prince 
of  the  daemons.  Are  we  to  suppose  this  spoken  of  our  Lord 
Himself,  because  He  said  in  another  place,  If  they  have Ma.io, 
called  the  master  of  the  house  Beelzehubi  how  much  more 
they  of  his  household?  Seeing  they  thus  spoke  out  of 
jealousy,  ungrateful  for  so  great  present  benefits,  are  they, 
though  not  Christians,  to  be  supposed  by  the  very  greatness 
of  that  jealousy  to  have  sinned  the  sin  against  the  Holy 
Spirit?  This  cannot  be  gathered  from  the  Lord's  words. 
Yet  He  may  seem  to  have  warned  them  that  they  should 
come  to  grace,  and  that  after  that  grace  received  they  should 
not  sin  as  they  now  sinned.  For  now  their  evil  word  had 
been  spoken  against  the  Son  of  Man,  but  it  might  be  forgiven 
them,  if  they  should  be  converted,  and  believe  on  Him.  But 
if  after  they  had  received  the  Holy  Spirit,  they  should  be 
jealous  against  the  brotherhood,  and  should  fight  against 
that  grace  which  they  had  received,  it  should  not  be  forgiven 
them  neither  in  this  world,  nor  in  the  world  to  come.  For 
if  He  had  there  condemned  them  in  such  sort  that  no  hope 
remained  for  them,  He  would  not  have  added  an  admonition, 


458  (iOSlMil,  ACCORDING  TO  (HAP.  XII. 

Aug.      Either  make  the  tree  good,  b^c.     Id.  But  T  do  not  afTirni  this 
i.  19.    ^or  certain,  by  saying  tliat  I   think  thus;    yet  thus  much 
might  have  been  added  ;   If  he  should  close  this  life  in  this 
impious  hardness  of  heart,  yet   since   we  may  not   utterly 
despair  of  any  however  evil,  so  long  as  he  is  in  this  life,  so 
neither  is  it  unreasonable  to  pray  lor  him  of  whom  we  do 
Aug.      not  despair.     Jo.  Yet  is  this  enquiry  very  mysterious.     Let 
71.  si     us  then  seek  the  light  of  exposition  from  the  Lord.     1  say 
unto  you,  beloved,  that  in  all  Holy  Scripture  there  is  not 
perhaps  so  great  or  so  difficult  a  question  as  this.     First 
then  I  request  you  to  note  that  the  Lord  said  not,  Every 
blasphemy   against   the  Spirit   shall   not   be    forgiven,  nor, 
AVhoso  shall  speak  any  word  against — but,  Whoso  shall  speak 
the  word.     Wherefore  it  is  not  necessary  to  think  that  every 
blasphemy  and  every  word  spoken  against  the  Holy  Spirit 
shall  be  without  pardon ;   it  is  only  necessary  that  there  be 
some  word  which  if  spoken  against  the  Holy  Spirit  shall  be 
without  pardon.     For  such  is  the  manner  of  Scripture,  that 
when  any  thing  is  so  declared  in  it  as  that  it  is  not  declared 
whether  it  is  said  of  the  whole,  or  a  part,  it  is  not  necessary 
that  because  it  can  apply  to  the  whole,  it  therefore  is  not  to 
be  understood  of  the  part.     As  when  the  Lord  said  to  the 
John  15,  Jews,  If  I  laid  not  come  and  spoken  unto  theiUy  they  had  not 
had  sin,  this  does  not  mean  that  the  Jews  would  have  been 
altogether  witljout  sin,  but  that  there  was  a  sin  they  would 
not  have  had,  if  Christ  had  not  come.     What  then  is  this 
manner  of  speaking  against  the  Holy  Ghost,  comes  now  to 
be  explained.     Now  in  the  Father  is  represented  to  us  the 
Author  of  all  things,  in  the  Son  birth,  in  the  Holy  Spirit 
community  of  the  Father  and  the  Son.     What  then  is  com' 
mon  to  the  Father  and  the  Son,  through  that  they  would  have 
Rom.  5,  us  have  communion  among  ourselves  and  with  them :   The  love 
of  God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost  which 
he  halh  given  us,  and  because  by  our  sins  we  were  alienated 
1  Pet.  4,  from  the  possession  of  true  goods.  Charily  shall  cover  the 
multitude  of  sins.     And  for  that  Christ  forgives  sins  through 
the  iloly  Spirit,  hence  may  be  uliderstood  how,  when  He 
John20,  said  to  his  disciples.  Receive  ye  the  Holy  Spirit,  He  sub- 
^  ■        joined  straight,  Whosesoever  sins  ye  forgive,  they  shall  be  for- 
given them.     J  "he  first  benefit  therefore  of  them  that  believe 


VER.  31,  32.  ST.  MATTHEW.  io9 

is  forgiveness  of  sins  in  the  Holy  Spirit.  Against  this  gift  of 
free  grace  the  impenitent  heart  speaks ;  impenitence  itself 
therefore  is  the  blasphemy  against  the  Spirit  which  shall  not 
be  forgiven,  neither  in  this  world,  nor  in  that  to  come.  For 
indeed  he  speaks  the  evil  word  against  the  Holy  Spirit  either 
in  his  thought,  or  with  his  tongue,  who  by  his  hard  and 
impenitent  heart  treasures  up  for  himself  wrath  against  the 
day  of  wrath.  Such  impenitence  truly  has  no  forgiveness, 
neither  in  this  world  nor  in  the  world  to  come,  for  penitence 
obtains  forgiveness  in  this  world  which  shall  hold  in  the  world 
to  come.  But  that  impenitence  as  long  as  any  lives  in  the 
flesh  may  not  be  judged,  for  we  must  despair  of  none  so  long 
as  the  patience  of  God  leads  to  repentance.  For  what  if  those 
whom  you  discover  in  any  manner  of  sin,  and  condemn  as 
most  desperate,  should  before  they  close  this  life  betake 
themselves  to  penitence,  and  find  true  life  in  the  world  to 
come }  But  this  kind  of  blasphemy  though  it  be  long,  and 
comprised  in  many  words,  yet  the  Scripture  is  wont  to 
speak  of  many  words  as  one  word.  It  was  more  than  a 
single  word  which  the  Lord  spoke  with  the  prophet,  and 
yet  we  read,  The  word  which  came  unto  this  or  that 
prophet.  Here  perhaps  some  may  enquire  whether  the 
Holy  Spirit  only  forgives  sins,  or  the  Father  and  the  Son  like- 
wise. We  answer  the  Father  and  the  Son  likewise ;  for  the 
Son  Himself  saith  of  the  Father,  Your  Father  shall  forgive  ^3,\..  6, 
you  your  sins,  and  He  saith  of  Himself,  The  Son  of  Man  j^j^^  g 
hath  power  on  earth  to  forgive  sins.  Why  then  is  that  6. 
impenitence  which  is  never  forgiven,  spoken  of  as  blasphemy 
against  the  Holy  Spirit  only .''  Forasmuch  as  he  who  falls 
under  this  sin  of  impenitence  seems  to  resist  the  gift  of  the 
Holy  Spirit,  because  in  that  gift  is  conveyed  remission  of 
sin.  But  sins,  because  they  are  not  remitted  out  of  the 
Church,  must  be  remitted  in  that  Spirit  by  which  the 
Church  is  gathered  into  one.  Thus  this  remission  of  sins 
which  is  given  by  the  whole  Trinity  is  said  to  be  the 
proper  ofl^ice  of  the  Holy  Spirit  alone,  for  it  is  He,  Tlie  Rom.  8, 
Spirit  of  adoption,  in  which  tee  cry,  Abba  Father,  so  that  ^^• 
to  Him  we  may  pray,  Forgive  us  our  sins ;  And  hereby 
ue  know,  speaks  John,  that  Christ  abideth  in  us,  by  \  John 
the  Holy  Spirit   which  He  hath   given   unto   us.     For   to"*' ^^- 


460  GOSPEL  ACCORDING  TO  CHAP.  Xll. 

Him  belongs  that  bond  by  which  we  are  made  one  body 

of  the    only-begotten    Son    of  God;    for   the    Holy    Spirit 

Himself  is  in  a  manner  the  bond  of  the  Father  and  the  Son. 

Whosoever  then  shall  be  found  guilty  of  impenitence  against 

the  Holy  Spirit,  in  whom  the  Church  is  gathered  together 

in  unity  and  one  bond  of  communion,  it  is  never  remitted 

to  him.     Chrys.  Otherwise  according  to  the  first  exposition. 

The  Jews  were  indeed  ignorant  of  Christ,  but  of  the  Holy 

Ghost  they  had   had  a   sufficient  communication,  for   the 

Prophets  spake  by  Him.     What  He  here  saith  then  is  this ; 

Be  it  that  ye  have  stumbled  at  Me  because  of  the  flesh  which 

is  around  Me ;   but  can  ye  in  the  same  manner  say  of  the 

Holy  Spirit,  We  know  Him  not  ?  Wherefore  this  blasphemy 

cannot  be  forgiven  you,  and  ye  shall  be  punished  both  here 

and  hereafter,  for  since   to   cast  out  da)mons  and  to  heal 

diseases  are  of  the  Holy  Spirit,  you  do  not  speak  evil  against 

Me  only,  but  also  against  Him ;  and  so  your  condemnation 

is  inevitable  both  here  and  hereafter.     For  thex'e  are  who 

are   punished   in    this   life    only;    as  they  who  among  the 

Corinthians    were    unworthy   partakers   of    the   mysteries ; 

others  who  are  punished  only  in  the  life  to  come,  as  the  rich 

man  in  hell ;  but  those  here  spoken  of  are  to  be  punished 

both  in  this  world,  and  in  the  world  to  come,  as  were  the 

Jews,  who  suffered  horrible  things  in  the  taking  of  Jerusalem, 

Gloss.     ^^^  shall  there  undergo  most  heavy  punishment.      Gloss. 

ap.  An-  This  passage   destroys  that  heresy  of  Origen,  who  asserted 

vi,i.        that  after  many  ages  all  sinners  should  obtain  pardon  ;  for 

infra  in  j^  jg  }jgj.g  said,  this  shall  not  be  forgiven  either  in  this  world, 

cap.  25.  '  ^ 

46.        or  in  the  world   to    come.     Greg.    Hence  we  may   gather 

^!*?*.    that  there  are  some  sins  that  are  remitted  in  this  world,  and 
Dial.  IV.  ... 

39.        some  in  the  world  to  come  ;  for  what  is  denied  of  one  sin, 

must  be  supposed  to  be  admitted  of  others.     And  this  may 

be  believed  in  the  case  of  trifling  faults ;    such  as  much  idle 

discourse,  immoderate  laughter,  or  the  sin  of  carefulness  in 

our  worldly  affairs,  which  indeed  can   hardly  be  managed 

without  sin  even  by  one  who  knows  how  he  ought  to  avoid 

sin  ;  or  sins  through  ignorance  (if  they  be  lesser  sins)  which 

burden  us  even  after  death,  if  they  have  not  been  remitted 

to  us  while  yet  in  this  life.     But  it  should  be  known  that 

none    will    there   obtain    any   purgation    even    (if  the   least 


VER.  33 — 35.  ST.  MATTHEW.  461 

sin,  but  he  who  by  good  actions  has  merited  the  same  in 
this  life. 


33.  Either  make  the  tree  good,  and  his  fruit  good ; 
or  else  make  the  tree  corrupt,  and  his  fruit  corrupt : 
for  the  tree  is  known  by  his  fruit. 

34.  O  generation  of  vipers,  how  can  ye,  being 
evil,  speak  good  things  ?  for  out  of  the  abundance  of 
the  heart  the  mouth  speaketh. 

35.  A  good  man  out  of  the  good  treasure  of  the 
heart  bringeth  forth  good  things :  and  an  evil  man 
out  of  the  evil  treasure  bringeth  forth  evil  things. 


Chrys.  After  his  former  answers  He  here  again  refutes  (-j^ 

them  in  another  manner.     This  He  does  not  in  order  to  do  Hom, 

away  their  charges  against  Himself,  but  desiring  to  amend 

them,  saying,  Either  make  the  tree  good  and  his  fruit  good, 

or  make  the  tree  corrupt,  and  his  fruit  corrupt.     As  much 

as  to  say,  None  of  you  has  said  that  it  is  an  evil  thing  for 

a  man  to  be  delivered  from  daemons.     But  because  they  did 

not  speak  evil  of  the  works,  but  said  that  it  was  the  Devil 

that  wrought  them,  He  shews  that  this  charge  is  contrary  to 

the  common  sense  of  things,  and  human  conceptions.     And 

to  invent  such   charges  can  only  proceed  from  unbounded 

impudence.     Jerome  ;  Thus  He  holds  them  in  a  syllogism 

which  the  Greeks  call  '  Aphycton,'  the  unavoidable ;  which 

shuts  in  the  person  questioned  on  both  sides,  and  presses 

him  with  either  horn.     If,  He  saith,  the  Devil  be  evil,  he 

cannot  do  good  works  ;  so  that  if  the  works  you  see  be  good, 

it  follows  that  the  Devil  was  not  the  agent  thereof.     For  it 

cannot  be   that  good  should  come  of  evil,  or  evil  of  good. 

Chrys.    For  the  discerning  of  a  tree  is  done  by  its  fruits, 

not  the  fruits  by  the  tree.     A  tree  is  known  by  its  fruits. 

For  though  the  tree  is  the  cause  of  the  fruit,  yet  the  fruit  is 

the  evidence  of  the  tree.     But  ye   do  the   very  contrary, 

having   no    fault  to    allege    against   the  works,   ye    pass  a 

sentence   of  evil   against   the   tree,    saying   that   I    have    a 

daemon.     Hilary  ;  Thus  did  He  at  that  present  refute  the 


U'i'2  UOSl'KL  ACCOKUINU  TO  VUAV.  Ml. 

Jews,  who  seeing  Christ's  works  to  be  of  power  more  than 
human,  would  noiwithstanding  nut  allow  the  hand  of  God. 
And  at  the  same  time  He  convicts  all  future  errors  of  the 
faith,  such  as  that  of  those  who  taking  away  from  the  Lord 
His  divinity,  and  communion  of  the  Father's  substance,  have 
fallen  into  divers  hei'csies  ;  having  their  habitation  neither 
under  the  plea  of  ignorance  as  the  Gentiles,  nor  yet  within 
the  knowledge  of  the  truth.  He  figures  Himself  as  a  tree  set 
in  the  body,  seeing  that  through  the  inward  fruitfulness  of 
His  power  sprung  forth  abundant  richness  of  fruit.  There- 
fore either  must  be  made  a  good  tree  with  good  fruits,  or  an 
evil  tree  with  evil  fruits  ;  not  that  a  good  tree  is  to  be  made 
a  bad  tree,  or  the  reverse;  but  that  in  this  metaphor  we  may 
understand  that  Christ  is  either  to  be  left  in  fruitlessness,  or 
to  be  retained  in  the  fruitfulness  of  good  works.  But  to 
hold  one's  self  neuter,  to  attribute  some  things  to  Christ,  but 
to  deny  Him  those  things  that  are  highest,  to  worship  Him 
as  God,  and  yet  to  deny  Him  a  common  substance  with  the 
Father,  is  blasphemy  against  the  Spirit.  In  admiration  of 
His  so  great  works  you  dare  not  take  away  the  name  of  God, 
yet  through  malevolence  of  soul  you  debase  His  high  nature 

Aug.      by  denying  His  participation  of  the  Father's  substance.    Aug. 

y^"l'  Or  this  is  an  admonition  to  ourselves  that  we  should  be  good 
trees  that  we  may  be  able  to  bring  forth  good  fruit ;  Make 
the  tree  good,  and  it  a  fruit  good,  is  a  precept  of  health  to  which 
obedience  is  necessary.  But  what  He  says,  Afake  the  tree 
corrupt,  and  its  fruit  corrupt,  is  not  a  command  to  do,  but 
a  warning  to  take  heed,  spoken  against  those  who  being  evil 
thought  that  they  could  speak  good  things,  or  have  good 
works ;  this  the  Lord  declares  is  impossible.  The  man  must 
be  changed  first,  that  his  works  may  be  changed  ;  for  if  the 
man  remains  in  that  wherein  he  is  evil,  he  cannot  have  good 
works ;  if  he  remains  in  that  wherein  he  is  good,  he  cannot 
have  evil  works.  Christ  found  us  all  corrupt  trees,  but  gave 
power  to  become  sons  of  God  to  them  that  believe  on  His 
name.  Chrys.  But  as  speaking  not  for  Himself  but  for  the 
Holy  Spirit,  He  accordingly  rebukes  them,  saying,  Genera- 
tion of  vipers,  how  can  ye  being  evil  speak  good  things  ? 
This  is  both  a  rebuke  of  them,  and  a  proof  in  their  own 
characters  of  those  things  which  had  been  said.     As  though 


VER,  33 — 35.  ST.  MATTHKW.  463 

He  had  said,  So  ye  being  corrupt  trees  cannot  bring  forth 
good  fruit.  I  do  not  wonder  then  that  you  thus  speak,  for 
you  are  ill  nourished  of  ill  parentage,  and  have  an  evil  mind. 
And  observe  He  said  not,  How  can  ye  speak  good  things, 
seeing  ye  are  a  generation  of  vipers .?  for  these  two  are  not 
connected  together;  but  He  said,  How  can  ye  being  evil 
speak  good  things?  He  calls  them  generation  of  vipers, 
because  they  made  boast  of  their  forefathers;  in  order 
therefore  to  cut  off  this  their  pride,  He  shuts  them  out  of 
the  race  of  Abraham,  assigning  them  a  parentage  corre- 
sponding to  their  characters.  Raban.  Or  the  words.  Gene- 
ration of  vipers,  may  be  taken  as  signifying  children,  or 
imitators  of  the  Devil,  because  they  had  wilfully  spoken 
against  good  works,  which  is  of  the  Devil,  and  thence 
follows.  Out  of  the  abundance  of  the  heart  the  mouth 
speaketh.  That  man  speaks  out  of  the  abundance  of  the 
heart  who  is  not  ignorant  with  what  intention  his  words 
are  uttered ;  and  to  declare  his  meaning  more  openly  He 
adds,  A  good  man  out  of  the  good  treasure  of  his  heart 
bringeth  forth  good  things.  The  treasure  of  the  heart  is  the 
intention  of  the  thoughts,  by  which  the  Judge  judges  that 
work  which  is  produced,  so  that  sometimes  though  the 
outward  work  that  is  shewn  seem  great,  yet  because  of  the 
carelessness  of  a  cold  heart,  they  receive  a  little  reward  from 
the  Lord.  Chrys.  Herein  also  He  shews  His  Godhead  as 
knowing  the  hidden  things  of  the  heart;  for  not  for  words 
only,  yea  but  for  evil  thoughts  also  they  shall  receive 
punishment.  For  it  is  the  order  of  nature  that  the  store 
of  the  wickedness  which  abounds  within  should  be  poured 
forth  in  words  through  the  mouth."  Thus  when  you  shall 
hear  any  speaking  evil,  you  must  infer  that  his  wickedness 
is  more  than  what  his  words  express ;  for  what  is  uttered 
without  is  but  the  overflowing  of  that  within ;  which  was 
a  sharp  rebuke  to  them.  For  if  that  which  was  spoken  by 
them  were  so  evil,  consider  how  evil  must  be  the  root  from 
whence  it  sprung.  And  this  happens  naturally ;  for  often- 
times the  hesitating  tongue  does  not  suddenly  pour  forth  all 
its  evil,  while  the  heart,  to  which  none  other  is  privy,  begets 
whatsoever  evil  it  will,  without  fear ;  for  it  has  little  fear  of 
God.     But  when  the  multitude  of  the  evils  which  are  within 


464  GOSPEL  ACCORDING  TO  CHAI'.  XII. 

is  increased,  the  things  wliich  had  been  hidden  then  burst 
forth  through  the  mouth.  This  is  that  He  says,  Out  of  the 
abundance  of  the  heart  the  mouth  speaketh.  Jerome; 
What  He  says,  The  good  man  out  of  the  good  treasure  of 
his  heart,  S^c.  is  either  pointed  against  the  Jews,  that  seeing 
they  blasphemed  God,  what  treasure  in  their  heart  nmst  that 
be  out  of  which  such  blasphemy  proceeded ;  or  it  is  con- 
nected with  what  had  gone  before,  that  like  as  a  good  man 
cannot  bring  forth  evil  things,  nor  an  evil  man  good  things, 
so  Christ  cannot  do  evil  works,  nor  the  Devil  good  works. 

36.  But  I  say  unto  you.  That  every  idle  word  that 
men  shall  speak,  they  shall  give  account  thereof  in 
the  day  of  judgment. 

37.  For  by  thy  words  thou  shalt  be  justified,  and 
by  thy  words  thou  shalt  be  condemned. 

Chris.  The  Lord  follows  up  what  He  had  said  before  by 
moving  their  fears,  shewing  that  they  that  have  thus  sinned 
shall  receive  the  most  extreme  punishment,  I  say  unto  you^ 
that  everg  idle  word  that  men  shall  speak,  they  shall  give  an 
account  thereof  in  tlie  day  of  judgment.  Jerome;  And  the 
meaning  is ;  If  every  idle  word  which  does  not  edify  the 
hearers  is  not  without  danger  to  him  that  speaks  it,  and  if 
each  man  shall  render  an  account  of  his  words  in  the  day  of 
judgment,  how  much  more  shall  you,  who  have  spoken 
falsely  against  the  works  of  the  Holy  Spirit,  saying  that  I 
cast  out  daemons  through  Beelzebub,  render  an  account  of 
your  false  charge  ?  Chrys.  He  said  not  '  which  ye  have 
spoken,'  but  makes  His  teaching  of  universal  application 
to  the  whole  race  of  mankind,  and  at  the  same  time  His 
words  less  grievous  to  them  that  heard  them.  By  an  idle 
uord  is  meant  one  that  is  false,  that  accuses  any  falsely. 
Some  indeed  say  that  it  includes  all  light  talk,  all  such  as 
stirs  immoderate  laughter,  or  shameful  and  immodest  words. 
(Jreg.  Greg.  Or  such  as  lacks  either  rightness  in  itself,  or  reasons 
Ev."vi.  of  just  necessity;  Jerome  ;  being  spoken  without  the  profit 
of  either  the  speaker  or  hearer ;  as  if  laying  aside  weighty 
matters  we  should  speak  of  frivolous  trifles,  or  relate  old 


VER.  38 — 40.  ST.  MATTHEW.  466 

fables.  For  he  that  deals  in  buffoon  jests  to  create  laughter, 
or  brings  forth  any  thing  shameful,  he  will  be  held  guilty 
not  of  an  idle,  but  of  a  sinful  word.  Remig.  The  words 
which  here  follow  depend  on  those  that  went  before;  By  thy 
words  thou  nhalt  he  justified,  and  hy  thy  words  thou  shall 
he  condemned.  There  is  no  doubt  but  that  every  man  shall 
be  condemned  for  his  evil  words  which  he  speaks ;  but  none 
shall  be  justified  for  his  good  words,  unless  they  proceed 
from  his  inmost  heart,  and  from  a  entire  purpose.  Chrys. 
See  that  this  sentence  is  not  a  burdensome  one.  The  Judge 
will  pass  sentence  not  according  to  what  any  other  has  said 
concerning  you,  but  according  to  what  you  have  yourself 
spoken.  They  that  aie  accused  then  have  no  need  to  fear, 
but  they  that  accuse ;  for  those  are  not  charged  of  those  evil 
things  that  have  been  spoken  of  them,  but  these  of  those  evil 
things  that  they  have  spoken. 

38.  Then  certain  of  the  Scribes  and  of  the  Phari- 
sees answered,  saying,  Master,  we  would  see  a  sign 
from  thee. 

39.  But  he  answered  and  said  unto  them.  An  evil 
and  adulterous  generation  seeketh  after  a  sign ;  and 
there  shall  no  sign  be  given  to  it,  but  the  sign  of  the 
prophet  Jonas: 

40.  For  as  Jonas  was  three  days  and  three  nights 
in  the  whale's  belly:  so  shall  the  Son  of  man  be  three 
days  and  three  nights  in  the  heart  of  the  earth. 

Chrys.  Because  the  Lord  had  so  oft  repressed  the  shame-  Chrys 
less  tongue  of  the  Pharisees  by  His  sayings,  they  now  turn  to  ^,°™* 
His  works,  whereat  the  Evangelist  wondering,  says.  Then 
certain  of  the  Scrihes  and  Pharisees  answered,  sayiny, 
Master,  we  tvoidd  see  a  siyn  of  thee ;  and  that  at  a  time  when 
they  should  have  been  moved,  when  they  should  have 
wondered,  and  been  dumb  with  astonishment;  yet  even  at 
such  time  they  desist  not  from  their  malice.  For  they  say 
We  would  see  a  siyn  of  thee,  that  they  may  take  Him  as  in 
a  snare.      Jerome  ;    They  require  a  sign  of  Him,  as  though 

VOL.  I.  2  H 


466  GOSPEL  ACCORDING  TO  CHAP.  XII. 

what  they  had  seen  were  not  signs ;  and  in  another  Evangehst 
what  they  required  is  more  fully  expressed,  IVe  would  see  of 
thee  a  sign  from  heaven.  Either  they  would  have  fire  from 
heaven  as  Elias  did ;  or  after  the  example  of  Samuel  they 
would  that  in  summer-time,  contrary  to  the  nature  of  the 
climate,  thunder  should  be  heard,  lightnings  gleam,  and 
rain  descend ;  as  tliough  they  could  not  have  spoken  falsely 
even  against  such  miracles,  and  said  that  they  befel  by 
reason  of  divers  hidden  motions  in  the  air.  For  if  thou 
cavillest  against  what  thou  not  only  beholdest  with  thine  eyes, 
but  feelest  with  thine  hand,  and  reapest  the  benefit  of,  what 
wilt  thou  do  in  those  things  which  come  down  from  heaven. 
You  might  make  answer,  that  in  ICgypt  the  magi  also  had 
given  many  signs  from  heaven.  Chrys.  But  their  words 
are  full  of  hypocrisy  and  irony.  But  novv  they  were  railing 
against  Him,  saying  that  He  had  a  daemon ;  now  they  fawn 
upon  Him,  calling  Him,  Master.  Wherefore  the  Lord 
rebukes  them  severely ;  He  answered  and  said  tinlo  them. 
An  evil  and  adulterous  generation  seeketh  after  a  sign. 
When  they  railed  on  Him,  He  had  answered  them  mildly ; 
now  they  approached  Him  witla  smooth  and  deceitful  words, 
He  rebukes  them  sharply;  shewing  that  He  was  above 
either  affection,  and  was  neither  moved  to  anger  by  evil 
speaking,  nor  was  to  be  gained  by  flattery.  What  He  says 
is  this ;  What  wonder  that  ye  do  thus  to  Me  who  am  un- 
known to  you,  when  you  have  done  the  same  to  the  Father, 
of  whom  ye  have  had  such  large  knowledge,  in  that,  de- 
spising Him  ye  went  after  daemons  ?  He  calls  them  an  evil 
generation,  because  they  have  ever  been  ungrateful  to  their 
benefactors,  and  were  made  worse  when  they  received 
benefits,  which  is  the  extreme  of  wickedness.  Jerome  ; 
Excellently  is  that  said,  and  adulterous,  seeing  she  has  put 
away  her  husband,  and,  according  to  Ezekiel,  has  joined 
herself  to  many  lovers.  Chuys.  Which  also  proves  Him  to 
be  equal  to  the  Father,  if  not  to  believe  in  Him  makes  them 
adulterous.  Raban.  Then  He  begins  to  answer  them> 
giving  them  a  sign  not  from  heaven,  which  they  were  un- 
worthy to  see,  but  giving  it  them  from  the  deep  beneath. 
But  to  His  own  disciples  He  gave  a  sign  from  heaven,  to 
whom  He  shewed  the  glory  of  His  blessed  eternity  both  in  a 


VER.  38 — 40.  ST.  MATTHEW.  467 

figure  on  the  mount,  and  after  in  verity  when  He  was  taken 
up  into  heaven.  Wherefore  it  follows,  And  there  shall  no 
sign  be  given  it,  hut  the  sign  of  the  Prophet  Jonas.  Chrys. 
For  the  signs  He  wrought  were  not  in  order  to  move  them, 
for  He  knew  that  they  were  hard  as  stone,  but  for  the  profit 
of  others.  Or  because  they  had  not  received  it  when  He 
had  given  them  a  sign  such  as  they  now  desired.  And  a 
sign  was  given  them,  when  by  their  own  punishment  they 
learned  His  power.  This  He  alludes  to  when  He  says.  No 
sign  shall  he  given  it.  As  much  as  to  say;  I  have  shewn 
you  many  mercies ;  yet  none  of  these  has  brought  you  to 
honour  My  power,  which  you  will  then  know  when  you 
shall  behold  your  city  thrown  down  upon  the  ground  in 
punishment.  In  the  mean  time  He  brings  in  a  saying  con- 
cerning the  ResuiTection  which  they  should  after  understand 
by  those  things  that  they  should  suffer ;  saying,  Except  the 
sign  of  the  Prophet  Jonas.  For  verily  His  Cross  would  not 
have  been  believed,  unless  it  had  had  signs  to  testify  to  it. 
But  if  that  were  not  believed,  truly  the  Resurrection  would 
not  have  been  believed.  For  this  reason  also  He  calls  this  a 
sign,  and  brings  forward  a  figure  thereof,  that  the  verity 
itself  may  be  believed.  It  follows.  As  Jonas  was  three 
days  and  three  nights  in  the  helly  of  the  lohale.  Raban. 
He  shews  that  the  Jews  were  as  criminal  as  the  Ninevites, 
and  that  unless  they  repented  they  would  be  destroyed. 
But  like  as  punishment  was  denounced  against  the  Ninevites, 
and  at  the  same  time  a  remedy  was  set  before  them,  so 
neither  should  the  Jews  despair  of  pardon,  if  at  least 
after  Christ's  resurrection  they  should  do  penitence.  For 
Jonas,  that  is  The  Dove,  or  The  mourner,  is  a  sign  of 
Him  on  whom  the  Holy  Spirit  descended  in  the  form  of 
a  Dove,  and  who  hare  our  sorrows.  The  fish  which  Is. 53, 4. 
swallowed  Jonas  in  the  sea,  shews  forth  the  death  which 
Christ  suffered  in  the  world.  Three  days  and  nights  was 
the  one  in  the  whale's  belly,  the  other  in  the  tomb ;  the 
one  was  cast  up  on  dry  land,  the  other  arose  in  glory.  Aug,  Aug.De 
Some,  not  knowing  the  Scripture  manner  of  speaking,  would  Ev.  ili. 
interpret  as  one  night  those  three  hours  of  darkness  when"^^- 
the  sun  was  darkened  from  the  sixth  to  the  ninth  hour ;  and 
as  a  day  in  like  manner  those  other  three  hours  in  which  it  was 

2  H  2 


468  GOSPEL  ACCORDING  TO  CHAP,  XII. 

again  restored  to  the  world,  from  the  ninth  hour  till  sunset. 
Then  follows  the  night  preceding  the  sabhath,  which  if 
we  reckon  with  its  own  day  we  shall  have  thus  two  days  and 
two  nights.  Then  after  the  sabbath  follows  the  night  of 
the  sabbath  prime,  that  is  of  the  dawning  of  the  Lord's 
day  on  which  the  Lord  arose.  Thus  we  shall  only  get  two 
nights  and  two  days,  with  this  one  night  to  be  added  if  we 
might  understand  the  whole  of  it,  and  it  could  not  be  shewn 
that  that  dawn  was  indeed  the  latter  part  of  the  night. 
So  that  not  even  by  taking  in  those  six  hours,  three  of 
darkness,  and  three  of  restored  light,  can  we  establish  the 
computation  of  three  days  and  three  nights.  It  remains 
therefore  that  we  find  the  explanation  in  that  usual  manner 
of  Scripture  of  putting  a  part  for  the  whole.  Jkrome  ;  Not 
that  He  remained  three  whole  days  and  three  nights  in 
hell,  but  that  this  be  understood  to  imply  a  part  of  the  pre- 
paration day,  and  of  the  Lord's  day,  and  the  whole  sabbath 
Aiip.  Deday.  Aug.  For  that  the  three  days  were  not  three  full  and 
J.""' '^"entire  days,  Scripture  witnesses;  the  first  day  is  reckoned 
because  the  latter  end  of  it  comes  in  ;  and  the  third  day  is 
likewise  reckoned,  because  the  first  part  of  it  is  included ; 
while  the  day  between,  that  is  the  second  day,  appears  in  all 
its  twenty-four  hours,  twelve  of  the  night  and  twelve  of  the 
day.  For  the  succeeding  night  up  to  the  dawn  when  the 
Lord's  resurrection  w.as  made  known,  belongs  to  the  third 
day.  For  as  the  first  days  of  creation  were,  because  of  man's 
coming  fall,  computed  from  morning  to  night ;  so  these  days 
are  because  of  man's  restoration  computed  from  night  to 
morning.  Chrys.  He  said  not  openly  that  He  should  rise 
again,  because  they  would  have  derided  him,  but  hints  it 
distantly  that  even  they  might  believe  that  He  foreknew  it. 
He  said  not  in  the  earth,  but  in  the  heart  of  the  earthy* 
therein  declaring  His  tomb,  and  that  none  might  suspect 
that  there  was  only  the  semblance  of  death.  Therefore 
also  He  spake  of  three  days,  that  it  should  be  believed  that 
He  was  dead.  But  the  sign  itself  proves  the  truth  of  it ; 
for  Jonas  was  in  the  whale's  belly  not  in  figure  but  in  deed ; 
and  surely  the  sign  did  not  happen  in  very  deed,  if  the 
thing  signified  happened  only  in  figure.  Wherefore  it  is 
manifest  that  they   are  children   of  the    Devil   who  follow 


VER.  41,  4i2.  ST.  MATTHEW.  469 

Marcion  asserting  that  the  passion  of  Christ  was  only  a 
phantasy.  And  that  He  should  suffer  for  them  also,  though 
they  would  not  profit  by  it,  is  shewn  by  that  which  He 
speaks,  that  to  this  generation  should  be  given  the  sign  of 
Jonas  the  Prophet. 


41.  The  men  of  Nineveh  shall  rise  in  judgment 
with  this  generation,  and  shall  condemn  it :  because 
they  repented  at  the  preaching  of  Jonas  ;  and,  behold, 
a  greater  than  Jonas  is  here. 

42.  The  queen  of  the  south  shall  rise  up  in  the 
judgment  with  this  generation,  and  shall  condemn  it : 
for  she  came  from  the  uttermost  parts  of  the  earth  to 
hear  the  wisdom  of  Solomon ;  and,  behold,  a  greater 
than  Solomon  is  here. 

Chrys.  That  none  should  think  that  the  same  things 
would  come  to  pass  now  among  the  Jews,  as  had  of  old  been 
among  the  Ninevites;  that  as  Jonas  converted  them  and  their 
city  was  delivered  out  of  danger,  so  the  Jews  should  be 
converted  after  the  resurrection,  the  Lord  now  shews  the 
contrary,  that  they  should  have  no  fruit  of  the  benefit  of  the 
passion,  but  should  suffer  moreover  grievous  things,  as 
He  signifies  below  in  the  example  of  the  daemon.  But  now 
He  first  shews  what  just  punishment  they  shall  suffer, 
saying,  The  men  of  Nineveh  shall  rise  in  judgmenl  ttith 
this  generation.  Remig.  The  Lord  shews  in  these  words 
that  there  shall  be  one  resurrection  of  the  good  and  the  bad 
against  certain  heretics,  who  said  that  there  should  be  two, 
one  of  the  good,  another  of  the  bad.  These  words  likewise 
overthrow  that  fable  of  the  Jews,  who  use  to  say  that  the 
Resurrection  shall  be  held  a  thousand  years  before  the 
Judgment;  these  words  clearly  proving  that  the  Judgment 
shall  ensue  straight  upon  the  Resurrection.  And  shall  con- 
demn it.  jEfioME;  Not  by  a  sentence  of  judgment,  but  by 
the  comparison  of  their  example  ;  as  He  adds,  For  they  re- 
pented at  the  preaching  of  Jonas ;  and,  behold,  a  greater  than 
Jonas  is  here.     This  word  '  hie'  is  to  be  taken  as  an  adverb 


470  GOSPEL  ACCORDING  TO  CHAP.  XII. 

Jonahs, of  place,  not  as  a  pronoun.     Jonas  (according  to  the  LXX) 
',7j'     preached  for  three  days,  I  for  this  so  long  time ;  he  to  the 
V'c*'*    Assyrians   an   unbelieving   nation,  I   to  God's  own    people 
the   Jews ;    he    preached    with    his    voice   only,   doing   no   . 
miracles,  J,  doing  so  many  wonders,  am  falsely  accused  as 
Beelzebub.     Chuys.  Yet  docs  not  the  Lord  stay  here,  but 
adds  another  denunciation,  saying.  The  queen  of  the  south 
shall  rise  in  the  judcfnient  uith  this  yeiieration,  and  shall 
condemn  it, for  she  came  from  the  ends  of  the  earth  to  hear 
the  wisdom  of  Solomon.     This  was  yet  more  than  that  first. 
Jonas  went  to  them ;  the  queen  of  the  south  waited  not  for 
Solomon  to  come  to  her,  but  herself  sought  him.     Both  a 
woman  and  a  barbarian,  and  dwelling  so  far  away,  she  was 
not  afraid  of  death  in  herdesiie  to  hear  his  wise  words.     This 
woman  went  to  Solomon,  I  came  hither ;  she  rose  up  from 
the  ends  of  the  earth,  I  go  round  about  your  towns  and 
villages ;    he  spake  of  trees   and   wood,   I   of  unspeakable 
mysteries.     Jerome;    So  the  queen  of  the  south  will  con- 
demn the  Jews  in  the  same  manner  as  the  men  of  Nineveh 
will   condemn    unbelieving    Israel.     This    is    the    queen    of 
Saba,  of  whom  we  read  in  the  book  of  Kings  and  Chronicles, 
who  leaving  her  nation  and  kingdom  came  through  so  many 
difficulties  to  hear  the  wisdom  of  Solomon,  and  brought  him 
many   gifts.     Also  in   these  instances  of  Nineveh   and  the 
queen  of  Saba,  the  faith  of  the  Gentiles  is  significantly  set 
above  that  of  Israel.     Raban.    The  Ninevites  typify  those 
who  cease  from  sin — the  queen  those  that  know  not  to  sin  ; 
for   penitence   puts    away    sin,    wisdom  shuns   it.     Remig. 
Beautifully    is  the    Church    gathered   out   of  the   Gentiles 
spoken  of  as  a  queen  who  knows  how  to  rule  her  ways. 
Ps.45,9.  Of  her  the  Psalmist  speaks;    The  queen  stood  on  thy  riyht 
hand.     She  is  the  queen  of  the  south  because  she  abounds 
in  the  fervour  of  the    Holy   Spirit.     Solomon,  interpreted 
Eph.  2,  *  peaceful,'   signifies  Him  of   whom    it  is   said,   He  is  our 
peace. 


43.  When  the  unclean  spirit  is  gone  out  of  a  man, 
he  walketh  through  dry  places,  seeking  rest,  and 
findeth  none. 


VER,  43 — 45.  ST.  MATTHEW.  471 

44.  Then  he  saith,  I  will  return  into  my  house  from 
whence  I  came  out ;  and  when  he  is  come,  he  findeth 
it  empty,  swept,  and  garnished. 

45.  Then  goeth  he,  and  taketh  with  himself  seven 
other  spirits  more  wicked  than  himself,  and  they 
enter  in  and  dwell  there :  and  the  last  state  of  that 
man  is  worse  than  the  first.  Even  so  shall  it  be  also 
unto  this  wicked  generation. 

Chrys.  The  Lord  had  said  to  the  Jews,  The  men  of 
Nineveh  shall  rise  in  the  judgment  trith  this  generation,  and 
shall  condemn  it ;  that  they  should  not  therefore  be  careless, 
He  tells  them  that  not  only  in  the  world  to  come  but 
here  also  they  should  suffer  grievous  things ;  setting  forth 
in  a  sort  of  riddle  the  punishment  that  should  fall  upon  them; 
whence  He  says,  When  the  unclean  spirit  has  gone  out  of  a 
man.  Jkrome;  Some  suppose  tliat  this  place  is  spoken  of 
heretics,  because  the  unclean  spirit  who  dwelt  in  them  before 
when  they  were  Gentiles,  is  cast  out  before  the  confession 
of  the  true  faith  ;  when  after  they  went  over  to  heresy,  and 
garnished  their  house  with  feigned  virtues,  then  it  is  that  the 
Devil,  having  taken  to  him  other  seven  evil  spirits,  returns 
and  dwells  in  them  ;  and  their  last  state  becomes  worse  than 
their  first.  And  indeed  heretics  are  in  a  much  worse  condi- 
tion than  the  Gentiles ;  for  in  the  heretics  was  a  hope  of 
faith,  in  the  Gentiles  a  war  of  discord.  Yet  though  this 
exposition  has  a  plausibility  and  a  shew  of  learning,  I  am 
doubtful  of  its  truth.  For  by  the  concluding  words  of  this, 
whether  it  be  parable  or  example,  Thus  shall  it  be  to  this 
evil  generation,  we  are  compelled  to  refer  it,  not  to  heretics, 
or  to  men  in  general,  but  to  the  Jewish  people.  So  the 
context  of  the  passage  may  not  shift  about  loosely  and  vaguely, 
and  be  like  unmeaning  speeches,  but  may  be  consistent  with 
itself  from  first  to  last.  The  unclean  spirit  then  went  out 
from  the  Jews  when  they  received  the  Law ;  and  being  cast 
out  of  the  Jews,  he  walked  through  the  wilderness  of  the 
Gentiles;  as  it  follows.  He  walketh  through  dry  places  seeking 
rest.  Remig.  He  calls  the  hearts  of  the  Gentiles,  dry  places^ 
as  lacking  all  the  moisture  of  wholesome  waters,  that  is  of  the 


472  OOSPEL  ACCOUDINO  TO  CHAl'.  XII. 

holy  Scriptures,  and  of  spiritual  gifts,  and  strangers  to  the 
pouring  in  of  the  Holy  Spirit.  Kaban.  Or^  ihe  (Irt/  places 
are  the  hearts  of  the  faithful,  which  after  they  have  been 
purged  from  the  weakness  of  loose  thoughts,  the  crafty  lier- 
iu-wait  tries  if  by  any  means  he  may  fix  his  footsteps  there; 
but  flying  from  the  chaste  spirit,  the  Devil  finds  no  resting- 
place  to  his  mind  but  in  the  heart  of  the  wicked;  as  it  follows, 
and  Jitniclh  vone.  Rkmig.  The  Devil  supposed  he  should 
have  rest  for  ever  among  the  Gentiles,  but  it  is  added,  and 
Jindeth  none^  because  when  the  Son  of  God  appeared  in  the 
mystery  of  His  incarnation,  the  Gentiles  believed.  Jerome  ; 
And  when  they  believed  on  the  Lord,  the  Devil,  finding  no 
place  among  the  nations,  said,  /  uill  return  into  my  house 
whence  I  came  out  ;  I  have  the  Jews  from  whom  I  formerly 
departed.  And  u  lien  he  is  come,  lie  Jindeth  it  empty,  stcept, 
and  garnished.  For  the  temple  of  the  Jews  was  empty,  and 
John  14,  had  not  Christ  to  dwell  therein,  He  having  said,  Arise,  let  us 

31  .  . 

go  hence.  Seeing  then  they  had  not  the  protection  of  Angels, 
and  were  burdened  with  the  useless  observances  of  the  Law, 
and  the  traditions  of  the  Pharisees,  the  Devil  returns  to  his 
former  dwelling,  and,  taking  to  him  seven  other  daemons, 
inhabits  it  as  before.  And  the  last  state  of  that  nation  is  worse 
than  the  first,  for  they  are  now  possessed  by  a  larger  number 
of  daemons  in  blaspheming  Jesus  Christ  in  their  synagogues, 
than  they  were  possessed  with  in  Egypt  before  they  had 
knowledge  of  the  Law  ;  for  it  is  one  thing  to  have  no  belief 
that  He  should  come,  another  not  to  receive  Him  when  He  is 
come.  A  number  seven-fold  is  joined  with  the  Devil,  either 
because  of  the  sabbath,  or  from  the  number  of  the  Holy 
I-i- 11,2.  Spirit;  that  as  in  Isaiah  upon  the  bud  which  comes  from  the 
root  of  Jesse,  seven  spirits  of  virtues  are  related  to  have 
descended;  so  on  the  other  hand  an  equal  number  of  vices 
fihould  be  poured  forth  upon  the  Devil.  Beautifully  then  are 
seven  spirits  said  to  be  taken  to  him,  either  because  of  the 
breaking  of  the  sabbath,  or  because  of  the  heinous  sins  which 
are  contrary  to  the  seven  gifts  of  the  Holy  Spirit.  Chuys. 
Or,  herein  He  may  be  shewing  forth  their  pimishment.  As 
when  daemoniacs  have  been  loosed  from  their  infirmity,  if 
they  after  become  remiss,  they  draw  upon  themselves  more 
grievous  illusions,  so  shall  it  be  among  you — before  ye  were 


VER.  43 45.  ST.  MATTHEW.  473 

possessed  by  a  daemon,  when  you  worshipped  idols,  and  slew 
your  sons  to  daemons  ;  yet  I  forsook  you  not,  but  cast  out 
that  daemon  by  the  Prophets,  and  afterwards  came  Myself 
seeking  to  purify  you  altogether.  Since  then  ye  would  not 
hearken  to  me,  but  have  fallen  into  more  heinous  crime,  (as  it 
is  greater  wickedness  to  slay  Christ  than  to  slay  the  Prophets,) 
therefore  ye  shall  suffer  more  heavy  calamities.  For  what 
befel  them  under  Vespasian  and  Titus,  were  much  more 
grievous  than  they  had  suffered  in  Egypt,  in  Babylon,  and 
under  Antiochus.  And  this  indeed  is  not  all  He  shews  con- 
cerning them,  but  also  that  since  they  were  destitute  of  every 
virtue,  they  were  more  fit  for  the  habitation  of  daemons  than 
before.  It  is  reasonable  to  suppose  that  these  things  were 
said  not  to  them  only,  but  also  to  us.  If  after  being  enlight- 
ened and  delivered  from  our  former  evils,  we  are  again 
possessed  by  the  same  wickedness,  the  punishment  of  these 
latter  fins  will  be  greater  than  of  the  first;  as  Christ  spake  to 
the  paralytic,  BeJiold,  thou  art  wade  icJiole,  sin  not,  lest  a  John  5, 
uorse  thing  come  upon  thee.  Raban.  For  when  any  one  is^'** 
converted  to  the  faith,  the  Devil  is  cast  out  of  him  in  Baptism, 
who  driven  thence  wanders  up  and  down  through  the  dry  Greg. 
places,  that  is,  the  hearts  of  the  faithfiil.  Greg.  The  dry  places  ^""^j.  „ 
where  no  water  is  are  the  hearts  of  the  righteous,  which  by 
the  power  of  discipline  are  dried  from  all  humours  of  carnal 
lust.  The  wet  places  are  the  minds  of  worldly  men,  which 
the  humour  of  canial  lust  fills,  and  makes  watery ;  in  such 
the  Devil  imprints  his  footsteps  the  more  deeply,  inasmuch  as 
in  his  wanderings  he  comes  down  upon  such  hearts  as  upon 
low  and  marshy  ground,  Raban.  And  returning  to  his 
house  whence  he  had  gone  out,  he  Jindeth  it  empty,  of  good 
works  through  slothfulness,  swept,  that  is,  of  its  old  vices  b.y 
Baptism,  and  garnished  with  feigned  virtues  through  hypo- 
crisy.    Aug.     So  that  in  these  words  the  Lord  signifies  that  Aug. 

some  shall  so  believe,  as  not  to  have  strength  for  the  work  of  ^"®.®'* 

i.v.  1.  8. 

continence,  and  shall  return  to  the  world.  He  taketh  unto 
him  other  seven,  is  to  be  understood  that  when  any  has  fallen 
from  righteousness,  he  shall  also  have  hypocrisy.  For  the 
lust  of  the  flesh  being  cast  out  of  its  wonted  works  by 
penitence,  when  it  finds  not  any  delights  in  which  it  may 
rest,  returns  the  more  greedily,  and  again  takes  possession  of 


474  GOSPEL  ACCORDING  TO  (HAT.  XII. 

the  soul,  if  carelessness  has  ensued,  and  there  has  not  been 
introduced  as  tlie  dweller  in  the  cleansed  abode  the  word  of 
God  in  sound  doctrine.  And  as  he  will  not  only  have  the 
seven  vices  which  are  the  contraries  of  the  spiritual  virtues, 
but  will  hypocritically  feign  that  he  has  the  virtues,  therefore 
his  old  lust,  taking  to  itself  seven  other  worse,  that  is,  this 
seven-fold  hypocrisy,  returns  to  him  so  as  to  make  the  last 
Greg,  state  of  that  man  worse  than  the  former,  Gkeg.  For  it  often 
^j°'^j\  happens  that  the  soul  in  the  commencement  of  its  progress 
is  lifted  up,  and  prides  itself  on  its  virtues,  that  it  opens  an 
entrance  to  the  adversary  who  is  raging  against  it,  and  who 
shews  himself  the  more  violent  in  breaking  into  it,  by  how 
much  he  was  grieved  at  being  cast  out,  though  but  for  a  short 
space. 

46.  While  he  yet  talked  to  the  people,  behold,  his 
mother  and  his  brethren  stood  without,  desiring  to 
speak  with  him. 

47.  Then  one  said  unto  him.  Behold,  thy  mother 
and  thy  brethren  stand  without,  desiring  to  speak 
with  thee. 

48.  But  he  answered  and  said  unto  him  that  told 
him.  Who  is  my  mother  ?  and  who  are  my  brethren  ? 

49.  And  he  stretched  forth  his  hand  toward  his 
disciples,  and  said.  Behold  my  mother  and  my 
brethren ! 

50.  For  whosoever  shall  do  the  will  of  my  Father 
which  is  in  heaven,  the  same  is  my  brother,  and  sister, 
and  mother. 

Hilary  ;  Because  He  had  spoken  all  the  aforesaid  things 

in  the  power  of  His  Father's  majesty,  therefore  the  Evangelist 

proceeds    to    tell    what    answer    He    made    to    one    that 

told  Him  that  His  mother  and  His  brethren  wailed  for  Him 

without;  While  he  yet  spake  unto  the  people,  his  mother  and 

Aug.Dehis  brethren  .stood  without  desiring  to  sec  him.     Aug.  Wc 

^°°*'     are   to  understand  without  doubt  that  this  happened  close 

40.        upon  the  foregoing ;  for  he  begins  to  tell  it  with  the  words. 


VER.  46 — 50.  ST.  MATTHEW.  475 

And  while  he  yet  spake.     What  can  that  yet  mean  but  that 
it   was   at   the    very  time   lie  spake  the  foregoing  things  ? 
Mark  also  follows  up  that  which  He  had  said  concerning  Mark  3, 
blasphemy  against  the  Holy  Ghost,  by  saying,  And  there 
came  his  mother  and  his  hrethren.     Luke  has  not  observed 
the  order  of  action  here,  but  has  placed  this  earlier  as  he 
happened  to  recollect  it.     Jerome  ;  From  this  is  taken  one  Hieron. 
of  Helvidius's  propositions,  on   the  ground  that  mention  is  Helvid. 
made  in   the  Gospel  of  the  brethren  of  the   Lord.     How, ''*>«* 
says  he,  are  they  called  brethren  of  the  Lord,  if  they  were 
not  his  brethren  ?    But  now  it  should  be    known    that   in 
divine  Scripture  men  are  said  to  be  brethren  in  four  different 
ways,  by  nature,  by  nation,  by  kindred,  and  by  affection. 
By  nature,  as  Esau  and  Jacob.     By  nation,  as  all  Jews  are 
called  brethren,  as  in  Deuteronomy,  Tliou  shalt  not  set  over  Deut. 
thee  a  foreigner  who  is  not  thy  brother.     They  are  called 
brethren  by  kindred  who  are  of  one  family,  as  in  Genesis, 
Abraham  said  unto   Lot,   Let   there  not  be  strife  between  Gen. 13, 
thee   and  me,  for  ne  are   brethren.     Also  men   are   called 
brethren  by   affection ;  which  is  of  two  kinds,  special  and 
general.     Special,  as  all  Christians  are   called  brethren,  as 
the  Saviour  says,  Go  tell  my  brethren.     General,  inasmuch  John20, 
as  all  men  are  bom  of  one  father,  we  are  bound   together 
by  a  tie  of  consanguinity,  as  in  that.  Say  nnto  them  ///a/ 1«-66,5. 
hate  you.  Ye  are  our  brethren.     I  ask  then,  after  which  man-  lxx. 
ner  these   are  called  the   FiOrd's  brethren    in    the  Gospel  ? 
According  to  nature?  But  Scripture  saith  not,  neither  calling 
them  sons  of  Mary  nor  of  Joseph.     By  nation  ?    But  it  is 
absurd  that  some  few  cut  of  all  the  Jews  should  be  called 
brethren,   seeing  that  all    the  Jews  who   were  there  might 
have  thus  been  called  brethren.     By  affection,  either  of  a 
human  sort,  or  of  the  Spirit?     If  that  be  true,  yet  how  were 
they  more  His  brethren  than   the  Apostles,  whom  He  in- 
structed in  the  inmost  mysteries.     Or  if  because  they  were 
men,  and  all  men  are  brethren,  it  was  foolish  to  say  of  them 
in  particular,  Behold,  thy  brethren  seek   thee.     It  only   re- 
mains then  that  they  should  be  His  brethren    by  kindred, 
not  by  affection,  not  by  privilege  of  nation,  not  by  nature. 
Id.  But  some  suspect  the  brethren  of  the  Lord  to  be  sons  of  Hieron. 
Joseph  by  another  wife,  following  the  idle  fancies  of  apo- 


476  GOSPEL  ACCOUUINU    lU  CHAP.  XII. 

cryphal  writers,  who  have  coined  a  certain  woman  called  Esca. 
Hut  we  understand  by  the  brethren  of  the  Lord,  not  the  sons  of 
Joseph,  but  cousins  of  the  Saviour,  sons  of  a  sister  of  Mary,  an 
aunt  of  Our  Lord,  who  is  said  to  be  the  mother  of  James  the 
Mark  6,  Less,  and  Joseph,  and  Jude,  whom  in  another  place  of  the 
"*'  Gospel  we  find  called  the  brethren  of  the  Lord.     And  that 

cousins  are  called  brethren,  appears  from  every  part  of 
Chrys.  Scri])ture.  Chrys.  Jiut  mark  the  loftiness  of  His  brethren'; 
xliv?  when  they  should  have  come  in  and  hearkened  with  the 
crowd,  or  if  thej'  would  not  this,  to  have  waited  the  end  of 
His  speech,  and  then  to  have  approached  Him — they  on  the 
contrary  call  Him  out  to  them,  and  do  this  before  the  multi- 
tude, therein  shewing  their  superabundant  love  of  honour, 
and  also,  that  with  all  authority  they  lay  their  commands 
upon  Christ.  This  the  Evangelist  covertly  hints  when  he 
says,  While  he  yet  spake ;  as  much  as  to  say,  Was  there  no 
other  time  ?  But  what  did  they  seek  to  say  ?  Was  it  aught 
of  the  dogmas  of  truth?  then  should  they  have  brought  it 
forth  before  all,  that  all  might  profit  thereby.  But  if  of  other 
things  that  concerned  themselves  alone,  they  should  not  have 
called  Him  in  such  haste,  whence  it  is  plain  that  they  did 
Aug.  Ue  this  out  of  vain  glory.  Aug.  But  whatever  may  be  decided 
Grat  Z6  concerning  these  brethren,  yet  concerning  the  holy  Virgin 
Mary,  (for  the  honour  of  Christ,)  when  sin  in  her  is  in 
question,  I  would  not  have  it  brought  into  doubt.  For 
from  this  only  we  might  know  that  more  abundant  grace  was 
conferred  upon  her  that  she  should  overcome  sin  on  all 
sides,  because  she  merited  to  conceive  and  bring  forth  Him 
Who  it  is  clear  had  no  sin.  It  follows;  Then  said  one  unto 
him.  Behold,  thy  motJier  and  thy  brethren  stand  without 
seeking  thee.  Jerome  ;  He  that  delivers  this  message,  seems 
to  me  not  to  do  it  casually  and  without  meaning,  but  as  set- 
ting a  snare  for  Him,  whether  He  would  prefer  llesh  and  blood 
to  the  spiritual  work ;  and  thus  the  Lord  refused  to  go  out,  not 
because  He  disowned  His  mother  and  His  brethren,  but  that 
He  might  confound  him  that  had  laid  this  snare  for  Him. 
Chrys.  For  He  said  not.  Go  and  say  unto  her,  She  is  not  My 
mother,  but  continues  His  discourse  to  him  that  had  brought 
Him  word;  as  it  follows;  But  he  ansucrcd  and  said  nnio  him 

*  The  t€Xt  of  S.  Chrys.  ha^  #;«  yaut  ko)  aurnt  Kut  i«i>>*»  t»(»  x-rimaf 


VER.  46 — 50.  ST.  jrATTHEW.  477 

that  told  him.  Who  is  my  tnother  ?  and  who  are  rny  brethren  ? 

Hilary  ;  And  He  cannot  be  held  to  have  thought  meanly  of 

His  mother,  seeing  that  in  His  passion  He  evinced  the  most 

extreme  carefuhiess  for  hei\     Chrys.  But  had  He  desired  to 

disown  His  mother,  He  would  have  done  it  at  the  time  when 

the  Jews  cast  His  birth  in  His  teeth.     Jerome;  He  did  not 

then,  as  Marcion  and  Manichseus  say,  disown  His  mother,  so 

as  to  be  thought  to  be  born  of  a  phantasm,  but  He  preferred 

His  Apostles  to  His  kindred,  that  we  also  in  a  comparison 

of  our   affections    should    set   the    spirit    before    the    flesh. 

Ambrose  ;  Nor  does  He  overthrow  the  duty  of  filial  submis-  Ambros. 

sion,  which  is  conveyed  in  the  command.  Honour  thy  father  ^  21'.'^ 

and,  thii  tnother.  but  shews  that  He  owes  more  to  the  mvste-Ex.  20, 

.  .  .  *      .    12. 

ries  and  relationship  of  His  Father,  than  of  His  mother;  as  it 

follows.  And  stretching  out  his  hand  to  his  disciples,  he  said. 

Behold  my  mother  and  my  brethren.     Gregory  ;  The  Lordiireg. 

deigned  to  call  faithful  disciples  His  brethren,  saying,  (^o,  tell  E°'iii.2*. 

my  brethren.  Since  then  a  man  may  be  made  a  brother  of  the 

Lord  by  coming  to  the  faith,  it  should  be  enquired  how  one 

may  become  also  His  mother.     Be  it  kno<Vn  by  us  then,  that 

he  that  by  believing  is  made  brother   or   sister   of  Christ, 

becomes  His  mother  by  preaching;  for  in  pouring  Him  into  the 

heart  of  the  hearer,  he  may  be  said  to  beget  the  Lord  ;  and 

he  is  made  the  Lord's  mother,  when  by  his  word  love  of  the 

Lord  is  begotten  in  the  mind  of  his  neighbour.    Chrys.  And 

besides  what  has  been  said.  He  taught  also  somewhat  more, 

namely,  that  we  should  not  neglect  virtue  relying  on  any 

kindred.     For  if  it  profited  His  mother  nothing  that  she  was 

such,  if  she  had  not  had  virtue,  who  is  there  that  shall  be 

saved  by  his  kindred  ?     For  there  is  one  only  nobility,  to  do 

the  will  of  God,  and  therefore  it  follow's.  Whoso  shall  do  the 

will  of  my  Father  which  is  in  heaven,  the  same  is  my  brother, 

and  sister,  and  mother.  Many  women  have  blessed  that  holy 

Virgin  and  her  womb,  and  have  desired  to  be  made  such 

mothers.  What  is  it  then  that  hinders  ?  Behold,  He  hath  set 

before  you  a  broad   way,  and  not  women    only,   but   men 

likewise,  may  become  the  mother  of  God.     Jerome  ;   Let  us 

also  expound  in  another  way.     The  Saviour  is  speaking  to 

the  multitude — that  is,  He  teaches  the  Gentiles  the  inward 

mysteries;  His  mother  and  1  lis  brethren,  that  is  the  synagogue 


478  GOSPEL  ACCORDING  TO  ST.  MATTHEW.      CHAF.  Xlf. 

and  the  Jewish  people,  stand  without     Hilary;  .Although 
they  had  like  tlie  rest  power  to  come  in,  yet  they  abstain  from 
John  I,  all  approach  to  Him,  for  he  came  untn  his  otrn^and  his  own 
Greg,     receired  him    nol.     Grkgory  ;    Thus    also    His    mother   is 
ubi  sup.  declared  to  stand  without,  as  though  she   was  not  acknow- 
ledged, because  the  synagogue  is  therefore  not  acknowledged 
by    its    Author,  becau.sc    it   held    to    the    observance  of  the 
Law,  and  having  lost  the  spiritual  discernment  thereof,  kept 
itself  without  to  guard  the  letter.     Jerome;  And  when  they 
shall  have  asked  and  enquired,  and  sent  a  messenger,  they 
shall  receive  for  answer,  that  their  will  is  free,  and  that  they 
can  enter  in,  if  tliey  will  believe. 


CHAP.  XIII. 

1.  The  same  day  went  Jesus  out  of  the  house,  and 
sat  by  the  sea  side. 

2.  And  great  multitudes  were  gathered  together 
unto  him,  so  that  he  went  into  a  ship,  and  sat ;  and 
the  whole  multitude  stood  on  the  shore. 

3.  And  he  spake  many  things  unto  them  in 
parables,  saying,  Behold,  a  sower  went  forth  to  sow ; 

4.  And  when  he  sowed,  some  seeds  fell  by  the  way 
side,  and  the  fowls  came  and  devoured  them  up  : 

5.  Some  fell  upon  stony  places,  where  they  had 
not  much  earth :  and  forthwith  they  sprung  up, 
because  they  had  no  deepness  of  earth  : 

6.  And  when  the  sun  was  up,  they  were  scorched ; 
and  because  they  had  no  root,  they  withered  away. 

7.  And  some  fell  among  thorns  ;  and  the  thorns 
sprung  up,  and  choked  them  : 

8.  But  other  fell  into  good  ground,  and  brought 
forth  fruit,  some  an  hundredfold,  some  sixtyfold,  some 
thirtyfold. 

9.  Who  hath  ears  to  hear,  let  him  hear. 

Chrys.  When  He  had  rebuked  him  that  told  Him  of  His 
mother  and  His  brethren,  He  then  did  according  to  their 
request ;  He  departed  out  of  the  house,  having  first  corrected 
His  brethren  for  their  weak .  desire  of  vainglory ;  He  then 
paid  the  honour  due  to  His  mother,  as  it  is  said,  Tfie  same 
day  Jesus  went  forth  out  of  tJie  house,  and  sat  doum  by  the 


480  008PEI,  ACCOUmNG  TO  CUM'.  Mil. 

Aug.  l>tsea  side.  Auu.  Hy  the  yroxA^f*The  same  dtiy,  he  sulFicienlly 
£,ii"4j  shews  that  these  things  either  followed  inimcdialely  u])on 
what  had  gone  before,  or  that  many  things  coidd  not  have 
intervened ;  unless  indeed  *  day'  here  after  the  Scripture 
manner  signifies  a  period.  Raban.  For  not  only  the  I^ord's 
words  and  actions,  but  His  journeyings  also,  and  the  ])laces 
in  which  He  works  His  mighty  works  and  preaches,  are  full 
of  heavenly  sacraments.  After  the  discourse  held  in  the 
house,  wherein  with  wicked  blasphemy  He  had  been  said 
to  have  a  daemon.  He  went  out  and  taught  by  the  sea,  to 
signify  that  having  left  Judaea  because  of  their  sinful  un- 
belief, He  would  pass  to  the  salvation  of  the  Gentiles.  For 
the  hearts  of  the  Gentiles,  long  proud  and  unbelieving,  are 
rightly  likened  to  the  swelling  and  bitter  waves  of  the  sea. 
And  who  knows  not  that  Judaia  was  by  faith  the  house  of 
the  Lord.  Jerome;  For  it  must  be  considered,  that  the 
multitude  could  not  enter  into  the  house  to  Jesus,  nor  be 
there  where  the  Apostles  heard  mysteries ;  therefore  the 
Lord  in  mercy  to  them  departed  out  of  the  house,  and  sat 
near  the  sea  of  this  world,  that  great  numbers  might  be 
gathered  to  Him,  and  that  they  might  hear  on  the  sea  shore 
what  they  were  not  worthy  to  hear  within ;  And  great 
multitudes  trere  gathered  unto  him,  so  that  he  irent  into 
a  ship,  and  sat  down,  and  all  the  people  stood  on  the  shore. 
Chrys.  The  Evangelist  did  not  relate  tl)is  without  a  pur- 
pose, but  that  he  might  shew  the  Lord's  will  therein,  who 
desired  so  to  place  the  people  that  He  should  have  none 
behind  Him,  but  all  should  be  before  His  face.  Hilary; 
There  is  moreover  a  reason  in  the  subject  of  His  discourse 
why  the  Lord  should  sit  in  the  ship,  and  the  multitude  stand 
on  the  shore.  For  He  was  about  to  speak  in  parables,  and  by 
this  action  signifies  that  they  who  were  without  the  Church 
could  have  no  understanding  of  the  Divine  Word.  The 
ship  offers  a  type  of  the  Clmrch,  witliin  which  the  word  of 
life  is  placed,  and  is  preached  to  those  without,  and  who  as 
being  barren  sand  cannot  understand  it.  Jerome;  Jesus  is 
in  the  midst  of  the  waves;  He  is  beaten  to  and  fro  by  the 
waves,  and,  secure  in  His  majesty,  causes  His  vessel  to  come 
nigh  the  land,  that  the  people  not  being  in  danger,  not  being 
surrounded  by  temptations  which    they  could  n<»t   endure. 


VER.   I — J),  ST.  MATTHEW.  481 

might  stand  on  the  shore  with  a  firm  step,  to  hear  what  was 
said.  Raban.  Or,  that  He  went  into  a  ship  and  sat  on  the 
sea,  signifies  that  Christ  by  faith  shonld  enter  into  the  hearts 
of  the  Gentiles,  and  should  gather  together  the  Church  in 
the  sea,  that  is  in  the  midst  of  the  nations  that  spake  against 
Him.  And  the  crowd  that  stood  on  the  sea  shore,  neither  in 
the  ship  nor  in  the  sea,  offers  a  figure  of  those  that  receive 
the  word  of  God,  and  are  by  faith  separated  from  the  sea, 
that  is  from  the  reprobate,  but  are  not  yet  imbued  with 
heavenly  mysteries.  It  follows;  Aud  lie  spake  many  thin gn 
unto  them  in  parables.  Chrys.  He  had  not  done  thus  on 
the  mount;  He  had  not  framed  His  discourse  by  parables. 
For  there  were  the  multitudes  only,  and  a  mixed  crowd ; 
but  here  the  Scribes  and  Pharisees.  But  He  speaks  in 
parables  not  for  this  reason  only,  but  to  make  His  sayings 
plainer,  and  fix  them  more  fully  in  the  memory,  by  bringing 
things  before  the  eyes.  Jerome;  And  it  is  to  be  noted,  that 
He  spake  not  all  things  to  them  in  parables,  but  many  things, 
for  had  He  spoken  all  things  in  parables,  the  people  would  have 
departed  without  benefit.  He  mingles  things  plain  with  things 
dark,  that  by  those  things  which  they  understand  they  may  be 
incited  to  get  knowledge  of  the  things  they  understand  not. 
The  multitude  also  is  not  of  one  opinion,  but  of  divers  wills 
in  divers  matters,  whence  He  speaks  to  them  in  many  para- 
bles, that  each  according  to  their  several  dispositions  may 
receive  some  portion  of  His  teaching.  Chrys.  He  first  sets 
forth  a  parable  to  make  His  hearers  more  attentive  ;  and 
because  He  was  about  to  speak  enigmatically.  He  attracts  the 
attention  by  this  first  parable,  saying,  Behold,  a  sower  went 
forth  to  sow  his  seed.  Jerome;  By  this  sower  is  typified 
the  Son  of  God,  who  sows  among  the  people  the  word  of 
the  Father.  Chrys.  Whence  then  went  out  He  who  is 
every  where  present,  and  how  went  He  out  ?  Not  in  place ; 
but  by  His  incarnation  being  brought  nearer  to  us  by  the 
garb  of  the  flesh.  Forasmuch  as  we  because  of  our  sins  could 
not  enter  in  unto  Him,  He  therefore  came  forth  to  us. 
Raban.  Or,  He  went  forth,  when  having  left  Judea,  He  passed 
by  the  Apostles  to  the  Gentiles.  Jerome  ;  Or,  He  was 
within  while  He  was  yet  in  the  house,  and  spake  sacraments 
to  His  disciples.  He  went  therefore  Ibrth  from  the  house, 
VOL.  I.  2  I 


489  (iOSI'EL  ACCOllDINO  TO  CHAP.  XIII. 

that  He  might  sow  seed  among  the  inultitudes.  Chryk. 
When  you  lu'ar  the  words,  the  xoirer  went  out  to  itoir,  do  not 
suppose  that  is  a  tautology.  For  the  sower  goes  out  often- 
times for  oilier  ends;  as,  to  break  up  the  ground,  to  pluck  up 
noxious  weeds,  to  root  up  thorns,  or  perform  any  other 
species  of  industry,  but  this  man  went  forth  to  sow.  What 
then  becomes  of  tliat  seed  ?  three  parts  of  it  perish,  and  one 
is  preserved  ;  but  not  all  in  the  same  manner,  but  with  a 
certain  difference,  as  it  follows,  And  as  he  sotredy  some  fell 
by  the  wayside.  Jeromk  ;  This  parable  Valentinus  lays  hold 
of  to  establish  his  heresy,  bringing  in  three  different  natures; 
the  spiritual,  the  natural  or  the  animal,  and  the  earthly. 
But  there  are  here  four  named,  one  by  the  wayside,  one 
stony,  one  thorny,  and  a  fourth  the  good  ground.  Chuys. 
Next,  how  is  it  according  to  reason  to  sow  seed  among 
thorns,  or  on  stony  ground,  or  by  the  wayside?  Indeed  in  the 
material  seed  and  soil  of  this  world  it  would  not  be  reason- 
able ;  for  it  is  impossible  that  rock  should  become  soil,  or 
that  the  way  should  not  be  the  way,  or  that  thorns  should  not 
be  thorns.  Ihit  with  minds  and  doctrines  it  is  otherwise  ; 
there  it  is  possible  that  the  rock  be  made  rich  soil,  that  the 
way  should  be  no  more  trodden  upon,  and  that  the  thorns 
should  be  extirpated.  That  the  most  part  of  the  seed  then 
perished,  came  not  of  him  that  sowed,  but  of  the  soil  that 
received  it,  that  is  the  mind.  For  He  that  sowed  put  no 
difference  between  rich  and  jjoor,  wise  or  foolish,  but  spoke 
to  all  alike  ;  filling  up  his  own  part,  though  foreseeing  all 
Is.  5,  4.  things  that  should  come  to  pass,  so  that  He  might  say,  What 
ought  I  to  hare  done  that  I  have  not  done  f  He  docs  not  pro- 
nounce sentence  upon  them  openly  and  say,  tliis  the  indolent 
received  and  have  lost  it,  this  the  rich  and  have  choked  it, 
this  the  careless  and  have  lost  it,  because  He  would  not 
harshly  reprove  them,  that  He  might  not  alienate  them  alto- 
gether. By  this  parable  also  He  instructs  His  disciples,  that 
though  the  greater  part  of  those  that  heard  them  were  such 
as  ])erished,  yet  that  they  should  not  therefore  be  remiss;  for 
the  Lord  Himself  who  foresaw  all  things,  did  not  on  tliis 
account  desist  from  sowing.  .Terome  ;  Note  that  this  is  the 
first  parable  that  has  been  given  with  its  interpretation,  and 
we  must  beware  where  the  I/ord  expounds  His  own  teach- 


VKU.  10 — 17.  ST.  MATTHEW.  488 

ings,  that  we  do  not  presume  to  understand  any  thing  either 
more  or  less,  or  any  way  otherwise  tlian  as  so  expounded  by 
Him.  Raban.  But  those  things  which  He  silently  left  to  our 
understanding,  should  be  shortly  noticed.  The  uayside  is  the 
mind  trodden  and  hardened  by  the  continual  passage  of  evil 
thoughts ;  the  rock,  the  hardness  of  the  self-willed  mind ; 
the  good  soil,  the  gentleness  of  the  obedient  mind  ;  the  sun, 
the  heat  of  a  raging  persecution.  The  depth  of  soil,  is  the 
honesty  of  a  mind  trained  by  heavenly  discipline.  But  in 
thus  expounding  them  we  should  add,  that  the  same  things 
are  not  always  put  in  one  and  the  same  allegorical  significa- 
tion. Jerome  ;  And  we  are  excited  to  the  understanding  of 
His  words,  by  the  advice  which  follows.  He  that  hath  ears 
to  hear,  let  him  hear.  Remig.  These  ears  to  hear,  are  ears 
of  the  mind,  to  understand  namely  and  do  those  things  which 
are  commanded. 

10.  And  the  disciples  came,  and  said  unto  him, 
Why  speakest  thou  unto  them  in  parables  ? 

11.  He  answered  and  said  unto  them.  Because  it  is 
given  unto  you  to  know  the  mysteries  of  the  kingdom 
of  heaven,  but  to  them  it  is  not  given. 

12.  For  whosoever  hath,  to  him  shall  be  given,  and 
he  shall  have  more  abundance  :  but  whosoever  hath 
not,  from  him  shall  be  taken  away  even  that  he 
hath. 

13.  Therefore  speak  I  to  them  in  parables :  because 
they  seeing  see  not ;  and  hearing  they  hear  not,  nei- 
ther do  they  understand. 

14.  And  in  them  is  fulfilled  the  prophecy  of  Esaias, 
which  saith.  By  hearing  ye  shall  hear,  and  shall  not 
understand;  and  seeing  ye  shall  see,  and  shall  not 
perceive : 

15.  For  this  people's  heart  is  waxed  gross,  and 
their  ears  are  dull  of  hearing,  and  their  eyes  they 
have  closed :  lest  at  any  time  they  should  see  with 
their  eyes,  and  hear  with  their  ears,  and  should  under- 

2  I  2 


484  GOSPEL  ACCORDING  TO  CHAP.  XIII. 

stand  with  their  heart,  and  should  be  converted,  and 
I  should  heal  them. 

1().  But  blessed  are  your  eyes,  for  they  see:  and 
your  ears,  for  they  hear. 

17.  For  verily  I  say  unto  you.  That  many  prophets 
and  righteous  men  have  desired  to  see  those  things 
which  ye  see,  and  have  not  seen  them ;  and  to  hear 
those  things  which  ye  hear,  and  have  not  heard  them. 

Glon.  Gloss.  The  disciples  understanding  that  the  things  which 
J)*„  "'  were  spoken  by  the  Lord  to  the  people  were  obscure,  desired 
to  hint  to  Him  that  He  should  not  speak  in  parables  to  them. 
Artd  hin  disciples  catne  to  him,  and  said,  Why  speakesl  thou 
Chrjn.  to  them  in  parables  y  Chrvs.  Wherein  it  is  worthy  admira- 
bly *  tion,  that  the  disciples  who  desire  to  learn  of  Him,  know 
when  they  ought  to  ask  Him,  for  they  do  not  this  before  the 
multitude.  This  Matthew  declares,  when  he  says,  And  they 
M«rk  4,  came  to  him ;  and  Mark  more  expressly  says,  that  they  came  to 
him  when  he  tras  alone.  Jerome;  We  must  enquire  how  they 
could  come  to  Him  at  that  lime  when  .lesus  was  sitting  in  the 
ship;  we  may  understand  that  they  had  at  the  first  entered  into 
lheship,and  standing  there,made  this  enquiry  of  Him.  Remig. 
The  P'vangelist  therefore  says,  came  to  him,  to  express  that 
they  eagerly  enquired  of  Him ;  or  they  might  indeed  approach 
Him  bodily,  though  the  space  between  them  was  small. 
C'nRYS.  And  observe  moreover  their  goodness,  how  great 
their  thought  for  others,  that  they  enquire  about  what  con- 
cerns others,  before  what  relates  to  themselves.  For  they  say 
not, '  WTiy  speakest  thou  to  us  in  parables?'  but  to  them. 
And  he  ansuered  and  said  unto  them,  liecause  it  is  given  to 
you  to  know  the  mystery  of  the  kingdom  of  hearen.  Rbmig. 
To  you,  I  say,  who  adhere  to  Me,  and  believe  in  Me.  By  the 
mystery  of  the  kingdom  of  heaven.  He  intends  the  Gospel 
doctrine.  To  them,  that  is,  to  them  that  are  without,  and 
who  would  not  believe  on  Him,  the  Scribes  namely  and  Pha- 
risees, and  to  the  rest  who  continue  in  unbelief,  it  is  not 
given,  l^et  us  then,  with  the  disciples,  come  imto  the  Lord 
with  a  pure  heart,  that  He  may  think  us  worthy  to  interpret 

Dect.     to  us  {he  evangelic  teaching ;  according  to  that,  77iey  who 
3^i,  3 


VER.  10 — 17.  ST.  MATTHEW.  485 

draw  near  to  his  feet,  shall  receive  of  his  doctrine.  Chuys. 
In  saying  this,  He  does  not  imply  any  necessity  or  fate,  but 
shews  at  once,  that  they,  to  whom  it  is  not  given,  are  the 
cause  of  all  their  own  miseries,  and  yet  that  the  knowledge 
of  the  Divine  mysteries  is  the  gift  of  God,  and  a  grace  given 
from  above.  Yet  this  does  not  destroy  free  will,  as  is  mani- 
fest from  what  follows  ;  for  to  prevent  that  either  these  should 
despair,  or  those  be  remiss,  when  they  hear  that  to  you  it  is 
ffivefif  He  shews  that  the  beginning  of  all  lays  with  ourselves, 
and  then  He  adds.  For  uhoso  hath,  to  him  shall  be  given,  and 
he  shall  abound ;  and  uhoso  hath  not,  from  him  shall  be 
taken  what  he  hath.  As  much  as  to  say.  Whoso  has  the 
desire  and  the  zeal,  to  him  shall  be  given  all  those  things 
which  are  of  God ;  but  whoso  lacketh  these,  and  does  not  con- 
tribute that  part  that  pertains  to  him,  to  him  neither  are  the 
things  which  are  of  God  given,  but  even  those  things  that  he 
hath  are  taken  from  him;  not  because  God  takes  them  away, 
but  because  he  hath  made  himself  unworthy  of  those  that  he 
has.  Wherefore  we  also,  if  we  see  any  hearkening  carelessly, 
and  having  exhorted  him  to  attend,  he  do  not  heed  us,  let  us 
be  silent ;  for  should  we  persevere  in  urging  him,  his  sloth- 
fulness  will  be  the  more  charged  against  him.  But  him  that 
is  zealous  to  learn,  we  draw  onwards,  pouring  forth  many 
things.  And  He  well  said  according  to  another  Evangelist, 
That  which  he  seemeth  to  have ;  for,  in  truth,  he  has  not  even  r.uke  8, 
that  he  has.  Remig.  He  that  has  a  desire  to  read,  shall  have  " 
given  to  him  power  to  understand,  and  whoso  has  not  desire 
to  read,  that  understanding  which  by  the  bounty  of  nature 
he  seems  to  have,  even  that  shall  be  taken  from  him.  Or, 
whoso  has  charity,  to  him  shall  be  given  the  other  virtues 
also ;  and  from  him  who  has  not  charity,  the  other  virtues 
likewise  shall  be  taken  away,  for  without  charity  there  can 
be  nothing  good.  Jeromk  ;  Or,  To  the  Apostles  who  believe 
in  Christ  there  is  given,  but  from  the  Jews  who  believed  not 
on  the  Son  of  God  there  is  taken  away,  even  whatever  good 
they  might  seem  to  have  by  nature.  For  they  cannot  under- 
stand any  thing  with  wisdom,  seeing  they  have  not  the  head 
of  wisdom.  Hilary  ;  For  the  Jews  not  having  faith,  have  lost 
also  the  Law  which  they  had ;  and  Gospel  faith  has  the  perfect 
gift,  inasmuch  as  if  received  it  enriches  with  new  fruit,  if 


480  GOSPEL  ACCORDING  TO  CHAP.  XIII. 

rejected  it  subtracts  from  the  riches  of  ancient  possession. 
Chky«.     But  tliat  wliat  He  had  said  might  be  made  more 
manifest  He  adds,  Tln're/ore  speak  I  unto  them  in  jmrnblrity 
because  seeing  they  see  not,  and  hearing  they  hear  not,  neither 
tlo  they  understand.     Had  this  been  a  natural  blindness,  He 
ought  to  have  opened  their  eyes ;    but  forasmuch  as  it   is 
voluntary,  therefore  He  said  not  simply,  '  They  see  not,'  but, 
Seeing  they  see  not.     For  they  had  seen  the  (Uenions  going 
out,  and  they  said.  He  casts  out  divmons  by  Beelzebub ;  they 
John  9,  heard  that  He  drew  all  men  to  God,  and  they  say,  This  man 
is   not   of  God.     Therefore   because   they   spake    the   very 
contrar}'  to  what  they  saw  and  heard,  to  see  and  to  hear 
is  taken  from  them ;  for  they  profit  nothing,  but  rather  fall 
under  judgment.     For  tliis  reason  He  spake  to  them  at  first 
not  in  parables,  but  with  much  clearness ;  but  because  they 
perverted  all  they  saw  and  heard,  He  now  speaks  in  parables. 
JU:mig.  And  it  should  be  noted,  that  not  only  what  He  spake, 
but  also  what  He  did,  were  parables,  that  is,  signs  of  things 
spiritual,  which  He  clearly  shews  when  He  says,  Tliat  seeing 
they  may  not  see;  but  words  are  heard  and  not  seen.  Jero.me  ; 
This  He  says  of  those  who  were  standing  on  the  shore,  and 
separated  from  .Jesus,  and  who  because  of  the  dashing  of  the 
waves  heard  not   distinctly  what  was  said.     Chrys.    And 
that  they  should  not  say,  He  slanders  us  as  an  enemy,  He 
brings  forward  the  Prophet  declaring  the  same  opinion,  as 
it  follows,  That  there  might  befutJiUed  in  them  the  prophecy 
Is.  6,  9.  of  Isaiah,  who  said,  With  the  hearing  ye  shall  hear  and  shall 
not  understand,  and  seeing  ye  shall  see  and  shall  not  behold. 
Glow.    Gloss.   That  is ;  With  the  hearing  ye  shall  hear  words,  but 
'***"'***■  shall  not  imderstatid  the  hidden  meaning  of  those   words; 
seeing  ye  shall  see  My  flesh  indeed,  but  shall  not  discern 
the  divinity.     Chrvs.  This  He  said  because  they  had  taken 
away  their  own  sight  and  hearing,  shutting  their  eyes,  and 
hardening  their  hearts.     For   n<»t  only   did  they  not   hear 
at  all,  but  they  heard  obtusely,  as  it  follows.  The  heart  of 
this  people  is  tta.ved  gross,  and  they  hare  heard  hardly  with 
their  ears.     Raban.  The  heart  of  the  .Jews  is  nmde  gross 
with  the  grossness  of  wickedness,  and  through  the  abundance 
of  their  sins  they  hear  hardly   the  liord's  words,  because 
Uiey  have  received  them  ungratefully.     Jkkomk;  And  thai 


VEU.   10 — 17.  ST.  MATTHEW.  487 

we  should  not  suppose  that  this  grossness  of  the  heart  and 
heaviness  of  the  ears  is  of  nature,  and  not  of  choice,  He 
adds  the  fruit  of  their  own  wilfulness,  For  they  have  shut 
their  eyes.  Chrys.  Herein  He  points  out  how  extreme 
their  wickedness,  how  determined  their  aversion.  Again 
to  draw  them  towards  Him,  He  adds,  And  be  converted,  and 
I  should  heal  them ;  which  shews  that  if  they  would  be 
converted,  they  should  be  healed.  As  if  one  should  say.  If 
he  would  aslv  me  I  would  immediately  forgive  him,  this 
would  point  out  how  he  might  be  reconciled ;  so  here  when 
He  says,  I^'st  they  should  he  converted  and  I  should  heal 
them.  He  shews  that  it  was  possible  they  should  be  converted, 
and  having  done  penitence  should  be  saved.  Aug.  Otherwise ;  Aug. 
They  have  shut  their  eyes  lest  they  should  see  with  ^AeiVj^  ^^tt. 
eyes,  that  is,  themselves  were  the  cause  that  God  shut  their q- 14. 
eyes.  For  another  Evangelist  says,  He  hath  blinded  their 
eyes.  But  is  this  to  the  end  that  they  should  never  see  ?  Or 
that  they  should  not  see  so  much  as  this,  that  becoming 
discontent  with  their  own  blindness  and  bewailing  them- 
selves, should  so  be  humbled,  and  moved  to  confession 
of  their  sins  and  pious  seeking  after  God.  For  Mark  thus 
expresses  the  same  thing,  Lest  they  should  be  converted,  and 
their  sins  should  he  forgiven  them.  From  which  we  learn, 
that  by  their  sins  they  deserved  not  to  understand  ;  and  that 
yet  this  was  allowed  them  in  mercy  that  they  should  confess 
their  sins,  and  should  turn,  and  so  merit  to  be  forgiven. 
But  when  John  relating  this  expresses  it  thus,  There- 3 o\in\2, 
fore  they  could  not  believe  because  Esaias  said  again,  He^^' 
hath  blinded  their  eyes  and  hardened  their  heart,  that 
they  should  tiot  see  with  their  eyes,  and  understand  with 
their  heart,  and  be  converted,  and  I  should  heal  them,  this 
seems  to  be  opposed  to  this  interpretation,  and  to  compel  us 
to  take  what  is  here  said.  Lest  they  should  see  with  their 
eyes,  not  as  though  they  might  come  to  see  after  this  fashion, 
but  that  they  should  never  see  at  all ;  for  he  says  it  plainly, 
T/uit  they  should  not  see  with  their  eyes.  And  that  he  says, 
Tlierefore  they  could  not  believe,  sufficiently  shews  that  the 
blindness  was  not  inflicted,  to  the  end  that  moved  thereby, 
and  grieving  that  they  understood  not,  they  should  be  con- 
verted through  penitence;    for  that  they  could  not,  unless 


•1H8  UOHVHL  ACCOKUINQ  TO  CHAI'.  Xllf. 

they  had  first  believed,  and  by  believing  had  been  converted, 
and  by  conversion  had  been  healed,  and  having  been  healed 
understood;  but  it  rather  shews  tliat  tliey  were  therefore 
blinded  that  they  should  not  believe.  For  he  speaks  most 
clearly,  There/ore  they  could  not  befiere.  But  if  it  be  so, 
who  would  not  rise  up  in  defence  of  the  Jews,  and  pro- 
nounce them  to  be  free  from  all  blame  for  their  unbelief? 
For,  There/are  they  coiiUl  not  believe,  because  he  hath  blbided 
their  eyes.  But  because  we  must  rather  believe  God  to  be 
without  faidt,  we  are  driven  to  confess  that  by  some  other 
sins  they  had  thus  deser>ed  to  be  blinded,  and  that  indeed 
this  blinding  prevented  them  from  believing ;  for  the  words 
of  John  are  these.  They  could  not  believe,  because  that  Esaias 
said  again.  He  hath  blinded  their  eyes.  It  is  in  vain  then  to 
endeavour  to  understand  it  that  they  were  therefore  blinded 
that  they  should  be  converted ;  seeing  they  could  not  be 
converted  because  they  believed  not ;  and  they  could  not 
believe  because  they  were  blinded.  Or  perhaps  we  should 
not  say  amiss  thus — that  some  of  the  Jews  were  capable  of 
being  healed,  but  that  being  puffed  up  with  so  great  swelling 
pride,  it  was  good  for  them  at  first  that  they  should  not 
believe,  that  they  might  understand  the  I^ord  speaking  in 
parables,  which  if  they  did  not  understand  they  would  not 
believe;  and  thus  not  believing  on  Him,  they  together  with 
the  rest  who  were  past  hope  crucified  Him ;  and  at  length 
after  His  resurrection,  they  were  converted,  when  humbled 
by  the  guilt  of  His  death  they  loved  Him  the  more  because 
of  the  heavy  guilt  which  had  been  forgiven  them  ;  for  their 
so  great  pride  needed  such  an  humiliation  to  overcome  it. 
Thi.s  might  indeed  be  thought  an  inconsistent  explanation, 
Acu  2,  did  we  not  plainly  read  in  the  Acts  of  the  Apostles  that  thus 
it  was.  This  then  that  John  says,  Tlierefore  they  could  not 
believe,  because  he  hath  blinded  their  eyes  that  they  should 
not  see,  is  not  repugnant  to  our  holding  that  they  were  there- 
fore blinded  that  they  should  be  converted ;  that  is  to  say, 
that  the  Lord's  meaning  was  therefore  purposely  clothed  in 
the  obscurities  of  parables,  that  after  His  resurrection  they 
might  turn  them  to  wisdom  with  a  more  healthy  penitence. 
For  by  reason  of  the  darkness  of  His  discourse,  they  being 
blinded   did   not   understand   the   Lord's  sayings,  and  not 


37 


VER.  10 — 17.  ST,  MATTHEW.  489 

understanding  them,  they  did  not  believe  on  Him,  and  not 
believing  on  Him  they  crucified  Him  ;  thus  after  His  resur- 
rection, terrified  by  the  miracles  that  were  wrought  in  His 
name,  they  had  the  greater  compuiiction  for  their  great  sin, 
and  were  more  prostrated  in  penitence;  and  accordingly 
after  indulgence  granted  they  turned  to  obedience  with  a 
more  ardent  affection.  Notwithstanding,  some  there  were  to 
whom  this  blinding  profited  not  to  conversion.  Remig.  In 
all  the  clauses  the  word  '  not'  must  be  understood  ;  thus ; 
That  they  should  not  see  with  their  eyes,  and  should  not 
hear  with  their  ears,  and  should  not  understand  with  their 
heart,  and  should  not  be  converted,  and  I  should  heal  them. 
Gloss.  So  then  the  eyes  of  them  that  see,  and  will  not  believe.  Gloss, 
are  miserable,  but  your  eyes  are  blessed ;  whence  it  follows  ;  ^i'^^^  °' 
Blessed  are  your  eyes,  for  they  see,  and  your  ears,  for  they 
hear.  Jerome  ;  If  we  had  not  read  above  that  invitation  to 
his  hearers  to  understand,  when  the  Saviour  said,  He  that 
hath  ears  to  hear  let  him  hear,  we  might  here  suppose  that 
the  eyes  and  ears  which  are  now  blessed  are  those  of  the 
body.  But  I  think  that  those  eyes  are  blessed  which  can 
discern  Christ's  sacraments,  and  those  ears  of  which  Isaiah  Is.  so,  4. 
speaks.  The  Lord  hath  given  me  an  ear.  Gloss.  The  mind  Gloss, 
is  called  an  eye,  because  it  is  intently  directed  upon  what"'^^* 
is  set  before  it  to  understand  it ;  and  an  ear,  because  it 
learas  from  the  teaching  of  another.  Hilary  ;  Or,  He 
is  speaking  of  the  blessedness  of  the  Apostolic  times, 
to  whose  eyes  and  ears  it  was  permitted  to  see  and  to  hear 
the  salvation  of  God,  many  Prophets  and  just  men  having 
desired  to  see  and  to  hear  that  which  was  destined  to  be  in  the 
fulness  of  times  ;  whence  it  follows  ;  Verily  I  say  unto  youy 
that  many  Prophets  and  just  men  have  desired  to  see  the 
things  that  ye  see,  and  to  hear  the  things  that  ye  hear,  and 
have  not  heard  them.  Jerome  ;  This  place  seems  to  be 
contradicted  by  what  is  said  elsewhere.  Abraham  rejoiced  John  8, 
to  see  my  day,  and  he  saw  it,  and  was  glad.  Raban.  Also 
Isaiah  and  Micah,  and  many  other  Prophets,  saw  the  glory  of 
the  Lord;  and  were  thence  called 'seers.'  Jerome;  But  He 
said  not,  '  The  Prophets  and  the  just  men,'  but  many ;  for 
out  of  the  whole  number,  it  may  be  that  some  saw,  and  others 
saw  not.     But  as  this  is  a  perilous  interpretation,  that  we 


4tM>  GOSI'BL  ACCOUDINU  TO  CHAP.  XIII. 

t>hould  seem  to  be  making  a  distinction  between  the  merits 
of  the  saints,  at  least  as  far  as  the  degree  of  their  faith 
in  Christ,  tlierefore  we  may  snppose  that  Abraham  saw  in 
enigma,  and  not  in  substance.  But  ye  have  truly  present 
with  you,  and  liohl,  your  Lord,  enquiring  of  Him  at  your 
>  conre-  w  ill,  and  eating  with  Him '.  Chrys.  These  things  then  which 
•cimiDi.  ji^^  Apostles  saw  and  heard,  are  such  as  His  presence,  His 
voice.  His  teaching.  And  in  tliis  He  st^ts  tliem  before  not 
the  evil  only,  but  even  before  the  good,  pronouncing  them 
more  blessed  than  even  tlie  righteous  men  of  old.  For  they 
saw  not  only  what  the  Jews  saw  not,  but  also  what  the 
righteous  men  and  Prophets  desired  to  see,  and  had  not  seen. 
For  tliey  had  beheld  these  things  only  by  faith,  but  these  by 
sight,  and  even  yet  more  clearly.  You  see  how  He  identifies 
the  Old  Testament  with  the  New,  for  had  the  Prophets  been 
the  servants  of  any  strange  or  hostile  Deity,  they  would  not 
have  desired  to  see  Christ. 

18.  Hear  ye  therefore  the  parable  of  the  sower. 

19.  When  any  one  heareth  the  word  of  the  king- 
dom, and  understandeth  it  not,  then  cometh  the 
wicked  one,  and  catcheth  away  that  which  was  sown 
in  his  heart.  This  is  he  which  received  seed  by  the 
way  side. 

20.  But  he  that  received  the  seed  into  stony  places, 
the  same  is  he  that  heareth  the  word,  and  anon  with 
joy  receiveth  it; 

21.  Yet  hath  he  not  root  in  himself,  but  dureth  for 
a  while :  for  when  tribulation  or  persecution  ariseth 
because  of  the  word,  by  and  by  he  is  offended. 

22.  He  also  that  received  seed  among  the  thorns 
is  he  that  heareth  the  word  ;  and  the  care  of  this 
world,  and  the  deceitfulness  of  riches,  choke  the  word, 
and  he  becometh  unfruitful. 

23.  But  he  that  received  seed  into  the  good  ground 
is  he  that  heareth  the  word,  and  understandeth  it ; 
which  also  bcareth  fruit,  and  bringeth  forth,  some  an 
hundredfold,  some  sixty,  some  thirty. 


VER.  18—23.  ST.  MATTHEW.  491 

Gloss.  He  bad  said  above,  that  it  was  not  given  to  the  Gloss. 
Jews  to  know  the  kingdom  of  God,  but  to  the  Apostles,  and^g^f^;'^"' 
therefore  He  now  concludes,  saying,  Hear  ye  iherefore  the 
parable  of  the  sower,  ye  to  whom  are  committed  the  myste- 
ries of  heaven,  Alg.  It  is  certain  that  the  Lord  spoke  the  Aug.De 
things  which  the  Evangelist  has  recorded;  but  what  the iit.viii.4. 
Lord  spake  was  a  parable,  in  which  it  is  never  required  that 
the  things  contained  sliould  have  actually  taken  place. 
Gloss.  He  proceeds  then  expounding  the  parable;  Every G]qss. 
man  icho  hears  the  uord  of  the  khrydom,  that  is,  My  preach- gg^f^,"' 
ing  which  avails  to  the  acquiring  the  kingdom  of  heaven,  a)td 
iiv der stand eth  it  not;  how  he  understands  it  not,  is  explained 
by,  for  the  evil  one — that  is  the  Devil — cometh  and  taketh 
away  that  which  is  sown  in  his  heart;  every  such  man  is 
that  which  is  sown  by  the  way  side.  And  note  that  that 
which  is  sown,  is  taken  in  different  senses ;  for  the  seed  is 
that  which  is  sown,  and  the  field  is  that  which  is  sown,  both 
of  which  are  found  here.  For  where  He  says  carrieth  away 
that  which  is  sown,  we  must  understand  it  of  the  seed ;  that 
which  follows,  is  sotin  by  the  tray  side,  is  to  be  understood 
not  of  the  seed,  but  of  the  place  of  the  seed,  that  is,  of  the 
man,  who  is  as  it  vrere  the  field  sown  by  the  seed  of  the  Divine 
word.  Rkmig.  In  these  words  the  Lord  explains  what  the 
seed  is,  to  wit,  the  word  of  the  kingdom,  that  is  of  the  Gos- 
pel teaching.  For  there  are  some  that  receive  the  word  of 
the  liOrd  with  no  devotion  of  heart,  and  so  that  seed  of  God's 
word  VA'hich  is  sown  in  their  heart,  is  by  daemons  straight- 
way carried  off,  as  it  were  the  seed  dropped  by  the  way  side. 
It  follows,  77m/  which  is  sown  vpon  the  rock,  is  lie  that 
heareth  the  word,  8fc.  For  the  seed  or  word  of  God, 
which  is  sown  in  the  rock,  that  is,  in  the  hard  and  un- 
tamed heart,  can  bring  forth  no  fruit,  inasmuch  as  its 
hardness  is  great,  and  its  desire  of  heavenly  things  small ; 
and  because  of  this  great  hardness,  it  has  no  root  in  itself. 
Jlrome  ;  Note  that  which  is  said,  is  straiyhticay  offended. 
There  is  then  some  difierence  between  him  who,  by  many 
tribulations  and  torments,  is  driven  to  deny  Christ,  and  him 
who  at  the  first  persecution  is  offended,  and  falls  away,  of 
which  He  proceeds  to  speak,  That  which  is  sown  among 
thorns.     To  me  He  seems  here  to  cxi>ress  figiu'atively  that 


492  UOSPEL  ACCORDING  TO  CHAP.  XIII. 

Gen.  3,  wliich  was  said  literally  to  Adam  ;   Amidst  hriern  and  thonix 
'*•        thou  shalt  eat  thy  bread,  that  he  tliat  has  given  himself  up  to 
the  delights  and  the  cares  of  this  world,  eats  heavenly  bread 
and  the  true  food  among  thorns.     Kaban.    Rightly  are  they 
called  thorns,  because  they  lacerate  the  soul  by  the  prickings 
of  thought,  and  do  not  suffer  it  to  bring   forth  the  spiri- 
tual fruit  of  virtue.     Jerome  ;    And  it  is  elegantly  added, 
The  deceit/ulness  of  riches  choke  the  uord ;  for  riches  arc 
treacherous,  promising  one  thing  and  doing  another.     The 
tenure  of  them  is  slippery  as  they  are  borne   hither  and 
thither,  and  with   uncertain   step   forsake   those    that   have 
them,  or  revive  those   that   have  them    not.     Whence  the 
Lord  asserts,  that  rich  men  hardly  enter  into  the  kingdom  of 
heaven,  because  their  riches  choke  the  word  of  (iod,  and 
relax  the  strength  of  their  virtues.     Remig.    And  it  should 
be  known,  that  in  these  three  sorts  of  bad  soil  are  compre- 
hended all  who  can  hear  the  word  of  (iod,  and  yet  have  not 
strength  to  bring  it  forth  unto  salvation.     The  Gentiles  are 
excepted,  who  were  not  worthy  even  to  hear  it.     It  follows, 
That  which  is  sotrn  on  the  good  ground.    The  good  ground  is 
the  faithful  conscience  of  the  elect,  or  the  spirit  of  the  saints 
which  receives  the  word  of  God  with  joy  and  desire  and 
devotion  of  heart,  and  manfully  retains  it  amid  prosperous 
and  adverse  circumstances,  and  brings  it  forth  in  fruit ;  as 
it  follows,  And  brings  forth  fruity  some  a  hundred-fold,  some 
sixty-fold,  some  thirty-fold.     Jerome  ;  And  it  is  to  be  noted, 
that  as  in  the  bad  ground  there  were  three  degrees  of  dif- 
ference, to  wit,  that  by  the   way  side,  the  stony  and   the 
thorny  ground;    so   in    the  good  soil  there  is  a  three-fold 
difference,  the   hundred-fold,  the  sixty-fold,  and  the  thirty- 
fold.     And  in  this  as  in  that,  not  the  substance  but  the  will 
is   changed,  and    the  hearts  as   well  of  the  unbelieving  as 
the  believing  receive  seed  ;    as  in   the    first  case  He  said, 
Tlien  Cometh  the  tricked  one,  and  carrieth  off  that  uhich 
is  sown  in  the  heart ;    and  in   the  second  and   third  case 
of  the  bad  soil  He  said.  This  is  he  that  heareth  the  uord. 
So  also  in  the  exposition  of  the  good  soil.  This  is  he  that 
heareth  the  uord.     Therefore  we  ought  first  to  hoar,  then  to 
understand,  and  after  understanding  to  bring  forth  the  fruits 
of  teaching,  either   an   hundred-fold,   or   sixty,   or   thirty. 


VER.  18 — 23.  ST.  MATTHEW.  493 

Aug.  Some  think  that  this  is  to  be  understood  as  though  Aug.  De 
the  saints  according  to  the  degree  of  theii*  merits  delivered  jjj[*27'' 
some  thirty,  some  sixty,  some  an  hundred  persons ;  and  this 
they  usually  suppose  will  happen  on  the  day  of  judgment, 
not  after  the  judgment.  But  when  this  opinion  was  observed 
to  encourapre  men  in  promising  themselves  impunity,  be- 
cause that  by  this  means  all  might  attain  to  deliverance, 
it  was  answered,  that  men  ought  the  rather  to  live  well,  that 
each  might  be  found  among  those  who  were  to  intercede 
for  the  liberation  of  others,  lest  these  should  be  found  to  be 
so  few  that  they  should  soon  have  exhausted  the  number 
allotted  to  them,  and  thus  there  would  remain  many  un- 
rescued  from  torment,  among  whom  might  be  found  all  such 
as  in  most  vain  rashness  had  promised  themselves  to  reap 
the  fruits  of  others.  Remig.  The  thirty-fold  then  is  borne 
of  him  who  teaches  faith  in  the  Holy  Trinity;  the  sixty-fold 
of  him  who  enforces  the  perfection  of  good  works;  (for  in  the 
number  six  this  world  was  completed  with  all  its  equipments;)  Gen.2,1. 
while  he  bears  the  hundred-fold  who  promises  eternal  life. 
For  the  number  one  hundred  passes  from  the  left  hand  to 
the  right;  and  by  the  left  hand  the  present  life  is  denoted, 
by  the  right  hand  the  life  to  come.  Otherwise,  the  seed  of 
the  word  of  God  brings  forth  fruit  thirty-fold  when  it  begets 
good  thoughts,  sixty-fold  when  good  speech,  and  an  hun- 
dred-fold when  it  brings  to  the  fruit  of  good  works.  Aug.  Aug. 
Otherwise ;  There  is  fruit  an  hundred-fold  of  the  martyrs  Ey^f'g^ 
because  of  their  satiety  of  life  or  contempt  of  death ;  a 
sixty-fold  fruit  of  virgins,  because  they  rest  not  warring 
against  the  use  of  the  flesh ;  for  retirement  is  allowed  to 
those  of  sixty  years'  age  after  service  in  war  or  in  public 
business;  and  there  is  a  thirty-fold  fruit  of  the  wedded, 
because  theirs  is  the  age  of  warfare,  and  their  struggle  is 
the  more  arduous  that  they  should  not  be  vanquished  by 
their  lusts.  Or  otherwise ;  We  must  struggle  with  our  love 
of  temporal  goods  that  reason  may  be  master;  it  should 
either  be  so  overcome  and  subject  to  us,  that  when  it 
begins  to  rise  it  may  be  easily  repressed,  or  so  extinguished 
that  it  never  arises  in  us  at  all.  Whence  it  comes  to  pass, 
that  death  itself  is  despised  for  truth's  sake,  by  some  with 
bravo  endurance,  by  others  with  content,  and  by  others  with 


4M  G06PBL  ACCORDING  TO 


(  U  VI'.   XIII. 


gladness — which  three  degrees  are  the  Uiree  degrees  of  fruito 

of  the  earth — thirty-fold,  sixty-fold,  and  an   hundred-fold. 

And  in  one  of  those  degrees  must  one  be  found  at  the  time 

of  his  death,  if  any  desires  to  depart  well  out  of  this  life. 

vid.       Jerome;    Or,  The  hundred-fold  fruit  is  to  be  ascribed  to 

wf  ^2/ ^'^'"S'"'^   the  sixty-fold    to  widows   and   continent   persons, 

Hieron.  the  thirty-fold  to  chaste  wedlock.     Id.  For  the  joining  io- 

2  •*'     ■  gethcr  of  the  hands,  as  it  were  in  the  soft  embrace  of  a 

kiss,  represents  husband  and  wife.      The  sixty-fold  refers 

to  widows,  who  as  being  set  in  narrow  circumstances  and 

affliction  are  denoted  by  the  depression  of  the  finger;    for 

by  how  much   greater  is  the  difliculty  of  abstaining  from 

the  allurements  of  pleasure  once  known,  so  much  greater 

is  the  reward.     The  hundredth  number  passes  from  the  left 

to  the  right,  and  by  its  turning  round  with  the  same  Angers, 

not  on  the  same  hand,  it  expresses  the  crown  of  virginity*. 

24.  Another  parable  put  he  forth  unto  them, 
saying,  The  kingdom  of  heaven  is  likened  unto  a 
man  which  sowed  good  seed  in  his  field  : 

25.  But  while  men  slept,  his  enemy  came  and 
sowed  tares  among  the  wheat,  and  went  his  way. 

26.  But  when  the  blade  was  sprung  up,  and 
brought  forth  fruit,  then  appeared  the  tares  also. 

27.  So  the  servants  of  the  householder  came  and 
said  unto  him.  Sir,  didst  not  thou  sow  good  seed  in 
thy  field ;  from  whence  then  hath  it  tares  ? 

28.  He  said  unto  them.  An  enemy  hath  done  this. 
The  servants  said  unto  him.  Wilt  thou  then  that  we 
go  and  gather  them  up  ? 

29.  But  he  said.  Nay ;  lest  while  ye  gather  up  the 
tares,  ye  root  up  also  the  wheat  with  them. 

30.  Let  both  grow  together  until  the  harvest :  and 
in   the  time  of  harvest   I   will    say   to  the  reapers, 

•  ITiis  alludes  to  the  method  of  no-  tatione,'  vol.  i.  131.     The  cxpreMion, 

tatinn  by  the  finger*  deaoribed  by  liede,  '  atque  luos  iam  destra  ronipatat  an- 

(with  reference   to  thic  pa.MOge  of  S.  no«,'  Jut.  will  occur  immedintelr  to  the 

Jerome.)  in   hin  trcntifte  '  Pe  Indifri-  <lnMical  nnder. 


VER.  24 — 30.  ST.  MATTHEW.  495 

Gather  ye  together  first  the  tares,  and  bind  them 
in  bundles  to  burn  them :  but  gather  the  wheat  into 
my  barn. 

Chrys.  In  the  foregoing  parable  the  Lord  spoke  to  such  Chrys. 
as  do  not  receive  the  word  of  God;  here  of  those  wholly;  ' 
receive  a  corrupting  seed.  This  is  the  contrivance  of  the 
Devil,  ever  to  mix  eiTor  with  truth.  Jerome  ;  He  set  forth 
also  this  other  parable,  as  it  were  a  rich  householder  refresh- 
ing his  guests  with  various  meats,  that  each  one  according 
to  the  nature  of  his  stomach  might  find  some  food  adapted 
to  him.  He  said  not  '  a  second  parable,'  but  another ;  for 
had  He  said  '  a  second,'  we  could  not  have  looked  for  a 
third;  but  another  prepares  us  for  many  more.  Remig. 
Here  He  calls  the  Son  of  God  Himself  the  kingdom  of 
heaven ;  for  He  saith,  The  kingdom  of  heaven  is  like  unto 
a  man  that  sowed  good  seed  in  his  Jield.  Chrys.  He  then 
points  out  the  manner  of  the  Devil's  snares,  saying.  While 
men  slept,  his  enemy  came  and  sowed  tares  in  the  midst  of  the 
wheat,  and  departed.  He  here  shews  that  error  arose  after 
truth,  as  indeed  the  course  of  events  testifies;  for  the  false  pro- 
phets came  after  the  Prophets,  the  false  apostles  after  the  Apo- 
stles, and  Antichrist  after  Christ.  For  unless  the  Devil  sees 
somewhat  to  imitate,  and  some  to  lay  in  wait  against,  he 
does  not  attempt  any  thing.  Therefore  because  he  saw  that 
this  man  bears  fruit  an  hundred,  this  sixty,  and  this  thirty- 
fold,  and  that  he  was  not  able  to  carry  off  or  to  choke  that 
which  had  taken  root,  he  turns  to  other  insidious  practices, 
mixing  up  his  own  seed,  which  is  a  counterfeit  of  the  true, 
and  thereby  imposes  upon  such  as  are  prone  to  be  deceived. 
So  the  parable  speaks,  not  of  another  seed,  but  of  tares 
which  bear  a  great  likeness  to  wheat  com.  Further,  the 
malignity  of  the  Devil  is  shewn  in  this,  that  he  sowed 
when  all  else  was  completed,  that  he  might  do  the  greater 
hurt  to  the  husbandman.  Aug.  He  says,  While  men  slept,  A^ug. 
for  while  the  heads  of  the  Church  were  abiding  in  supine-  \o  Matt, 
ness,  and  after  the  Apostles  had  received  the  sleep  of  death,  1-  ^^- 
then  came  the  Devil  and  sowed  upon  the  rest  those  whom 
the  Lord  in  His  interpretation  calls  evil  children.  But  we 
do  well  to  enquire  whether  by  such  are  meant  heretics,  or 


496  uospRL  ACConniNO  to  chap.  xmi. 

Catholics  who  lead  evil  lives.  Thai  He  says,  that  they 
were  sown  among  the  wheat,  seems  to  point  out  that  they 
were  all  of  one  coninnuiinn.  Hut  forasmuch  as  He  inter- 
prets the  fu'ld  to  UR'aii  iKtt  the  Church,  but  the  world,  wc 
may  well  understand  it  of  the  heretics,  who  in  this  UdHd 
are  mingled  with  the  good ;  for  they  who  live  amiss  in  the 
same  faith  may  better  be  taken  of  the  chaff  than  of  the 
tares,  for  the  chaff  has  a  stem  and  a  root  in  common 
with  the  grain.  While  schismatics  again  may  more  fitly 
be  likened  to  ears  that  have  rotted,  or  to  straws  th|it  are 
broken,  cnished  down,  and  cast  forth  of  the  field.  Indeed 
it  is  not  necessary  that  every  heretic  or  schismatic  should^e 
corporally  severed  from  the  Church;  for  the  Church  bears 
many  who  do  not  so  publicly  defend  their  false  opinions  as 
to  attract  the  attention  of  the  multitude,  which  when  thfjy 
do,  then  are  they  expelled.  When  then  the  Devil  had  sown 
upon  the  true  Church  divers  evil  errors  and  false  opinions ; 
that  is  to  say,  where  Christ's  name  had  gone  before,  there 
he  scattered  errors,  himself  was  the  rather  hidden  and 
unknown ;  for  He  says,  And  went  /its  nay.  Though  indeed 
in  this  parable,  as  we  learn  from  His  own  interiiretation,  the 
Ijord  may  be  understood  to  have  signified  under  the  name 
of  tares  all  stumbling-blocks  and  such  as  work  iniquity. 
Chrys.  In  what  follows  He  more  particularly  draws  the 
picture  of  an  heretic,  in  the  words,  When  the  blade  greic^ 
and  put  forth  fruity  then  appeared  the  tares  also.  For 
heretics  at  first  keep  themselves  in  the  shade ;  but  when 
they  have  had  long  license,  and  when  men  have  held  com- 
munication with  them  in  discourse,  then  tliey  pour  forth 
Aug.  their  venom.  Aug.  Or  otherwise;  When  a  man  begins  to 
in  Matt,  he  spiritual,  di.sceming  between  things,  then  he  begins  to 
I-  '2.  gee  errors  ;  for  he  judges  concerning  whatsoever  he  hears  or 
reads,  whether  it  departs  from  the  rule  of  truth  ;  but  until  he 
is  perfected  in  the  same  spiritual  things,  he  might  be  dis- 
turbed at  so  many  false  heresies  having  existed  under  the 
Christian  name,  whence  it  follows,  And  the  servants  of  the 
householder  coming  to  him  said  unto  him,  Didst  thou  not  sow 
good  seed  in  thy  field  Y  u  hence  then  hath  it  tares  /  Are 
these  servants  then  the  same  as  tho.se  whom  He  afterv^ards 
calls  reapers  ?   Because  in  His  exposition  of  the  parable,  He 


VKR.  24 — 30.  ST.  MATTHKW.  497 

expounds  the  reapers  to  be  the  Angels,  and  none  would  dare 
to  say  that  the  Angels  were  ignorant  who  had  sowed  tares, 
we  should  the  rather  understand  that  the  faithful  are  here 
intended  by  the  servants.  And  no  wonder  if  they  are  also 
sij^nified  by  the  good  seed  ;  for  the  same  thing  admits  of 
different  likenesses  according  to  its  different  significations ; 
as  speaking  of  Himself  He  says  that  He  is  the  door,  He  is 
the  shepherd.  Remig.  They  came  to  the  Lord  not  with 
the  body,  but  with  the  heart  and  desire  of  the  soul ;  and 
from  Him  they  gather  that  this  was  done  by  the  craft  of  the 
Devil,  whence  it  follows,  And  he  saith  unto  them,  An  enemy 
Jiaf9i  done  this.  Jkrome  ;  The  Devil  is  called  a  man  that  is  an 
enemy  because  he  has  ceased  to  be  God ;  and  in  the  ninth 
Psalm  it  is  written  of  him,  Up,  Lord,  and  let  not  man  have  thertc.  19. 
upper  hand.  Wherefore  let  not  him  sleep  that  is  set  over  the 
Church,  lest  through  his  carelessness  the  enemy  should  sow 
therein  tares,  that  is,  the  dogmas  of  the  heretics.  Chrys.  He 
is  called  the  enemy  on  account  of  the  losses  he  inflicts  on 
men ;  for  the  assaults  of  the  Devil  are  made  upon  us,  though 
their  origin  is  not  in  his  enmity  towards  us,  but  in  his 
enmity  towards  God.  Acjg.  And  when  the  servants  of  God  Aug. 
knew  that  it  was  the  Devil  who  had  contrived  this  fraud, 
whereby  when  he  found  that  he  had  no  power  in  open 
warfare  against  a  Master  of  such  great  name,  he  had  intro- 
duced his  fallacies  under  cover  of  that  name  itself,  the  desire 
might  readily  arise  in  them  to  remove  such  men  from  out  of 
human  affairs  if  opportunity  should  be  given  them  ;  but  they 
first  appeal  to  God's  justice  whether  they  should  so  do ; 
The  servants  said.  Wilt  thou  that  tee  go  and  gather  them 
out  ?  Chrys.  Wherein  observe  the  thoughtfulness  and 
affection  of  the  servants  ;  they  hasten  to  root  up  the  tares, 
thus  shewing  their  anxiety  about  the  good  seed ;  for  this  is 
all  to  which  they  look,  not  that  any  should  be  punished,  but 
that  that  which  is  sown  should  not  perish.  Ihe  Lord's 
answer  follows,  And  he  saith  unto  them.  Nay.  Jerome;  For 
room  for  repentance  is  left,  and  we  are  warned  that  we 
should  not  hastily  cut  off  a  brother,  since  one  who  is  to-day 
corrupted  with  an  erroneous  dogma,  may  grow  wiser  to- 
morrow, and  begin  to  defend  the  truth ;  wherefore  it  is 
added,  Lest  in  gathering  together  the  tares  ye  root  out  the 
VOL.  I.  2  k 


•19H  GOSPEL  ACCORDING  TO  CHAP.  XIII. 

Auff.  wheat  aho.  Ava.  Wherein  He  rendere  them  more  patient 
in^Matj.*"^  tranquil.  For  this  He  says,  because  good  men  while 
I-  '2.  yet  weak,  have  need  in  some  things  of  being  mixed  up  willi 
bad,  either  that  they  may  be  proved  by  their  means,  or  that 
by  comparison  with  them  they  may  be  greatly  stimulated 
and  drawn  to  a  better  course.  Or  perhaps  the  wheat  is 
declared  to  be  rooted  up  if  the  tares  should  be  gathered  out 
of  it,  on  account  of  many  who  though  at  first  tares  would 
after  become  wheat ;  yet  they  would  never  attain  to  this 
commendable  change  were  they  not  patiently  endured  while 
they  were  evil.  Thus  were  they  rooted  up,  that  wheat 
which  they  would  become  in  time  if  spared,  would  be  rooted 
up  in  them.  It  is  then  therefore  He  forbids  that  such  .should 
be  taken  away  out  of  this  life,  lest  in  the  endeavour  to 
destroy  the  wicked,  those  of  them  should  be  destroyed 
among  the  rest  who  would  turn  out  good ;  and  lest  also 
that  benefit  should  be  lost  to  the  good  which  would  accrue 
to  them  even  against  their  will  from  mixing  with  the 
wicked.  But  this  may  be  done  seasonably  when,  in  the  end 
of  all,  there  remains  no  more  time  for  a  change  of  life,  or  of 
advancing  to  the  truth  by  taking  opportunity  and  comparison 
of  others'  faults ;  therefore  He  adds,  Let  both  groic  together 
until  the  harvest,  that  is,  until  the  judgment.  Jerome;  But 
lCor.5,  this  seems  to  contradict  that  command,  Put  auay  the  evil 
from  among  you.  For  if  the  rooting  up  be  forbidden,  and 
we  are  to  abide  in  patience  till  the  harvest-time,  how  are  we 
to  cast  forth  any  from  among  us  ?  But  between  wheat  and 
tares  (which  in  Latin  we  call  *  lolium')  so  long  as  it  is  only 
in  blade,  before  the  stalk  has  put  forth  an  ear,  there  is  very 
great  resemblance,  and  none  or  little  difference  to  distinguish 
them  by.  The  Lord  then  warns  us  not  to  pass  a  hasty 
sentence  on  an  ambiguous  word,  but  to  reserve  it  for  His 
judgment,  that  when  the  day  of  judgment  shall  come.  He 
may  cast  forth  from  the  as.sembly  of  the  saints  no  longer  on 
Aug.  suspicion  but  on  manifest  guilt.  Au«.  For  when  any  one  of 
£p°*'  the  number  of  Christians  included  in  the  Church  is  found  in 
Farm,  such  sin  as  to  incur  an  anathema,  this  is  done,  where  danger 
of  schism  is  not  apprehended,  with  tenderness,  not  for  his 
rooting  out,  but  for  his  correction.  But  if  he  be  not  con- 
scious of  his  sin,  nor  correct  it  by  penitence,  he  will  of  his 


VRR.  24 — 30.  ST.  MATTHEW.  499 

own  clioice  go  forth  of  the  Church  and  be  separated  from 
her  communion;  whence  when  the  Lord  con)manded,  Suffer 
both  to  grow  together  till  the  harvest,  He  added  the  reason, 
saying,  Lest  when  ye  would  gather  out  the  tares  ye  root  up 
the  wheat  also.  This  sufficiently  shews,  that  when  that  fear 
has  ceased,  and  when  the  safety  of  the  crop  is  certain,  that 
is,  when  the  crime  is  known  to  all,  and  is  acknowledged  as 
so  execrable  as  to  have  no  defenders,  or  not  such  as  might 
cause  any  fear  of  a  schism,  then  severity  of  discipline  does 
not  sleep,  and  its  coiTection  of  error  is  so  much  the  more 
efficacious  as  the  observance  of  love  had  been  more  careful. 
But  when  the  same  infection  has  spread  to  a  large  number 
at  once,  nothing  remains  but  sorrow  and  groans.  Therefore 
let  a  man  gently  reprove  whatever  is  in  his  power ;  what  is 
not  so  let  him  bear  with  patience,  and  mourn  over  with 
affection,  until  He  from  above  shall  correct  and  heal,  and  let 
him  defer  till  harvest-time  to  root  out  the  tares  and  winnow 
the  chaff.  But  the  multitude  of  the  unrighteous  is  to  be 
struck  at  with  a  general  reproof,  whenever  there  is  oppor- 
tunity of  saying  aught  among  the  people ;  and  above  all 
when  any  scourge  of  the  Lord  from  above  gives  opportunity, 
when  they  feel  that  they  are  scourged  for  their  deserts ;  for 
then  the  calamity  of  the  hearers  opens  their  ears  submis- 
sively to  the  words  of  their  reprover,  seeing  the  heart  in 
affliction  is  ever  more  prone  to  the  groans  of  confession  than 
to  the  murmurs  of  resistance.  And  even  when  no  tribulation 
lays  upon  them,  should  occasion  serve,  a  word  of  reproof  is 
usefully  spent  upon  the  multitude  ;  for  when  separated  it  is 
wont  to  be  fierce,  when  in  a  body  it  is  wont  to  mourn. 
Chrys.  This  the  Lord  spake  to  forbid  any  putting  to  death. 
For  we  ought  not  to  kill  an  heretic,  seeing  that  so  a  never- 
ending  war  would  be  introduced  into  the  world ;  and  there- 
fore He  says,  Lest  ye  root  out  with  them  the  ivheat  also ; 
that  is,  if  you  draw  the  sword  and  put  the  heretic  to 
death,  it  must  needs  be  that  many  of  the  saints  will  fall 
with  them.  Hereby  He  does  not  indeed  forbid  all  restraint 
upon  heretics,  that  their  freedom  of  speech  should  be 
cut  off,  that  their  synods  and  their  confessions  should 
be  broken  up — but  only  forbids  that  they  should  be 
put   to   death.     Aug.    This   indeed   was   at   first   my  ownAug.Ep. 

2  K  2  ^3-  »7- 


500  UUHPKL  ACCORIUNO  TU  CllAl>.  XIll. 

upinion,  that  no  iiiiin  was  to  be  tlrivuii  by  force  into  the 
unity  of  Christ;  but  he  was  to  be  led  by  discourse,  con- 
tended with  in  controversy,  and  overcome  by  argument,  that 
we  might  not  have  men  feigning  themselves  to  be  Catholics 
whom  we  knew  to  be  declared  heretics.  Hut  this  opinion 
of  mine  was  overcome  not  by  the  authority  of  those  who 
contradicted  me,  but  by  tlie  examples  of  those  that  shewed 
it  in  fact ;  for  the  tenor  of  those  laws  in  enacting  which 
Princes  serve  the  Ijord  in  fear,  has  had  such  good  effect,  that 
already  some  say.  This  we  desired  long  ago;  but  now 
thanks  be  to  God  who  has  made  the  occasion  for  us,  and 
has  cut  off  our  pleas  of  delay.  Others  say,  This  we  have 
long  known  to  be  the  truth  ;  but  we  were  held  by  a  kind  of 
old  habit,  thanks  be  to  God  who  has  broken  our  chains. 
Others  again ;  We  knew  not  that  this  was  true,  and  had  no 
desire  to  learn  it,  but  fear  has  driven  us  to  give  our  attention 
to  it,  thanks  be  to  the  Lord  who  has  banished  our  careless- 
ness by  the  spur  of  terror.  Others,  We  were  deterred  from 
entering  in  by  false  rumours,  which  we  should  not  have 
known  to  be  false  had  we  not  entered  in,  and  we  should  not 
have  entered  in  had  we  not  been  compelled  ;  thanks  be  to 
God  who  has  broken  up  our  preaching  by  the  scourge  of 
persecution,  and  has  taught  us  by  experience  how  empty 
iiud  false  things  lying  fame  had  reported  concerning  His 
Church.  Others  say,  We  thought  indeed  that  it  was  of 
no  importance  in  what  place  we  held  tlie  faith  of  Christ ; 
but  thanks  be  to  the  Lord  who  has  gathered  us  together  out 
of  our  division,  and  has  shewn  us  that  it  is  consonant  to  the 
unity  of  God  that  He  should  be  worshipped  in  unity.  Let 
then  the  Kings  of  the  earth  shew  themselves  the  servants  of 
Aug.Ep.  Christ  by  publishing  laws  in  Christ's  behalf.  Id.  But  who 
't*22^^  is  there  of  you  who  has  any  wish  that  a  heretic  should 
perish,  nay,  that  he  should  so  much  as  lose  aught  ?  Yet 
could  the  house  of  David  have  had  peace  in  no  other  way, 
but  by  the  death  of  Absalom  in  that  war  which  he  waged 
against  his  father ;  nolwith^Ntiuiding  his  father  gave  strict 
commands  to  his  scnants  that  they  should  save  him  alive 
and  unhurt,  that  on  his  repentance  there  might  be  room  for 
fatherly  affection  to  pardon ;  what  then  remained  for  him 
but  to  mourn  over  him  when  lost,  and  to  console  his  domestic 


VER.  24 — 30.  ST.  MATTHEW.  501 

affliction  by  the  peace  which  it  had  brought  to  his  kingdom. 
Thus  our  Catholic  mother  the  Church,  when  by  the  loss  of 
a  few  she  gains  many,  soothes  the  sorrow  of  her  motherly 
heart,  healing  it  by  the  deliverance  of  so  much  people. 
Where  then  is  that  which  those  are  accustomed  to  cry  out, 
That  it  is  free  to  all  to  believe  ?  Whom  hath  Christ  done 
violence  to  ?  Whom  hath  He  compelled  ?  Let  them  take 
the  Apostle  Paul;  let  them  acknowledge  in  him  Christ 
first  compelling  and  afterwards  teaching ;  first  smiting  and 
afterwards  comforting.  And  it  is  wonderful  to  see  him 
who  entered  into  the  Gospel  by  the  force  of  a  bodily  in- 1  Cor. 
fliction  labouring  therein  more  than  all  those  who  are  '  * 
called  by  word  only.  Why  then  should  not  the  Church 
constrain  her  lost  sons  to  return  to  her,  when  her  lost  sons 
constrained  others  to  f)erish  ? 

Remig.  It  follows,  And  in  the  time  of  harvest  I  icill 
say  to  ike  reapers^  Gather  together  first  the  tares,  and  bind 
them  in  bundles  to  burn  them.  The  harvest  is  the  season 
of  reaping  which  here  designates  the  day  of  judgment,  in 
which  the  good  are  to  be  separated  from  the  bad.  Chhys. 
But  why  does  He  say,  Gather  first  the  tares  ?  That  the  good 
should  have  no  fears  lest  the  wheat  should  be  rooted  up 
with  them.  Jerome  ;  In  that  He  says  that  the  bundles  of 
tares  are  to  be  cast  into  the  fire,  and  the  wheat  gathered 
into  bams,  it  is  clear  that  heretics  also  and  hypocrites  are 
to  be  consumed  in  the  fires  of  hell,  while  the  saints  who 
are  here  represented  by  the  wheat  are  received  into  the 
bams,  that  is  into  heavenly  mansions.  Aug.  It  may  l)eAug. 
asked  why  He  commands  more  than  one  bundle  or  hcap,^"^*,', 
of  tares  to  be  formed?  Perhaps  because  of  the  variety H-^^. 
of  heretics  differing  not  only  from  the  wheat,  but  also 
among  themselves,  each  several  heresy,  separated  from 
communion  with  all  the  others,  is  designated  as  a  bundle ; 
and  perhaps  they  may  even  then  begin  to  be  bound  to- 
gether for  burning,  when  they  first  sever  themselves  from 
the  Catholic  communion,  and  begin  to  have  their  in- 
dependent church ;  so  that  it  is  the  burning  and  not  the 
binding  into  bundles  that  will  take  place  at  the  end  of  the 
world.  But  were  this  so,  there  would  not  be  so  mativ  who 
would  become  wise  again,  and  return  from  error  into  the 


508  UOSPEL  ACCORDINU  TO  CtlAP.  Xlll. 

Catholic  Church.  A\njorefore  we  must  understand  the  bind- 
ing into  bundles  to  l>c  ulmt  shall  come  to  pass  in  the  end, 
that  punishment  should  fall  on  iheui  not  jironiiscuouslx ,  but 
in  due  proportion  to  the  obstinacy  and  wilfulness  of  each 
separate  error.  Uaban.  Anrl  it  should  be  noted  that,  when 
He  says,  Soiled  <jood  need,  He  intends  that  good  will  which 
is  in  the  elect;  when  He  adds.  An  enemy  came.  He  intimates 
that  watch  should  be  kept  against  hira ;  when  as  the  tares 
gn)w  up.  He  suffers  it  patiently,  saying.  An  enemy  hath  done 
tliis.  He  recommends  to  us  patience;  when  He  says,  I^tl 
haply  in  gathering  the  tarex;  Hfc.  He  sets  us  an  exam])le 
of  discretion ;  when  He  says.  Suffer  both  to  grow  together 
till  the  harvest.  He  teaches  us  long-suffering;  and,  lastly,  Ho 
inculcates  justice,  when  He  says,  Bind  them  into  bandits  to 
burn. 

31.  Another  parable  })ut  he  forth  unto  them,  say- 
ing, The  kingdom  of  heaven  is  like  to  a  grain  of 
mustard  seed,  which  a  man  took,  and  sowed  in  his 
field: 

32.  Which  indeed  is  the  least  of  all  seeds  :  but 
when  it  is  grown,  it  is  the  greatest  among  herbs,  and 
becometh  a  tree,  so  that  the  birds  of  the  air  come 
and  lodge  in  the  branches  thereof. 

Chrys.    Seeing  the  Lord  had  said  above  that  three  parts 

of  the  seed  perish,  and  one  only  is  preserved,  and  of  that  one 

part  there  is  much  loss  by  reason  of  the  tares  that  are  sown 

upon  it;    that  nonr  might  say,  Who  then  and  how   many 

shall  they  be  thit  l>rlieve ;  He  removes  this  cause  of  fear  by 

the  parable  of  the  mustard  seed:   therefore  it  is  said,  .hiother 

parable  put  he  forth   unto  them,  saying.    The  kingdom  of 

heaven  is  like  unto  a  grain  of  mustard  seed.     Jerome  ;   The 

kingdom  of  heaven  is  the  preaching  of  the  Gospel,  and  the 

knowle<lge  of  the  Scriptures  which  leads  to  life,  concerning 

Mai. til,  which  it  is  said  to  the  Jews,  77*^  kingdom  of  God  shall  be 

^'^'        taken  from  you.     It  is  the  kingdom  of  heaven  thus  undcr- 

Aug.      jiiood  which  is  likened  to  a  grain  of  mustard  seed.      Auc. 

«"£!  i.  '^  K*"**"  °^  mustard  seed  may  allude  to  the  warmtli  of  faith, 

Jl.' 


VER.  31,  32.  ST.  MATTHEW.  503 

or  to  its  property  as  antidote  to  poisou.     It  follows;   Which 
a  man  took  and  sowed  in  his  jield.      Jerome  ;    The  man 
who  sows  is  by  most  understood  to  be   the  Saviour,  who 
sows  the  seed  in  the  minds  of  believers ;  by  others  the  man 
himself,  who  sows  in  his  field,  that  is,  in  his  own  heart. 
Who  indeed  is  he  that  soweth,  but  our  own  mind  and  under- 
standing, which  receiving  the  grain  of  preaching,  and  nurtur- 
ing it  by  the  dew  of  faith,  makes  it  to  spring  up  in  the  field 
of  our  own  breast  ?     Which  is  the  least  of  all  seeds.     The 
Gospel   preaching  is   the  least   of  all  the  systems   of  the 
schools ;  at  first  view  it  has  not  even  the  appearance  of  truth, 
announcing  a  man  as  God,  God  put  to  death,  and  proclaim- 
ing the  offence  of  the  cross.     Compare  this  teaching  with 
the    dogmas    of  the    Philosophers,    with    their    books,    the 
splendour  of  their  eloquence,  the  polish  of  their  style,  and 
you  will  see  how  the  seed  of  the  Gospel  is  the  least  of  all 
seeds.      Chrys.    Or ;   The  seed  of  the  Gospel  is  the  least  of 
seeds,  because  the  disciples  were  weaker  than  the  whole  of 
mankind ;  yet  forasmuch  as  there  was  great  might  in  them, 
their   preaching    spread    throughout  the  whole   world,   and 
therefore  it  follows,  But  when  it  is  groicn  it  is  the  greatest 
among  herbs,  that  is  among  dogmas.      Aug.  Dogmas  are  the  Aug. 
decisions  of  sects*,  the  points,  that  is,  that  they  have  deter- "  'i^"?'^ 
mined.      Jerome;    For  the  dogmas  of  Philosophers  whensecta- 
they  have  grown  up,  shew  nothing  of  life  or  strength,  but 
watery  and  insipid  they  grow  into  grasses  and  other  greens, 
which  quickly  dry  up  and  wither  away.     But  the  Gospel 
preaching,  though  it  seem  small  in  its  beginning,  when  sown 
in  the  mind  of  the  hearer,  or  upon  the  world,  comes  up  not  a 
garden  herb,  but  a  tree,  so  that  the  birds  of  the  air  (which 
we  must  suppose  to  be  either  the  souls  of  believers  or  the 
Powers  of  God  set  fi*ee  from  slavery)  come  and  abide  in  its 
branches.     The   branches  of  the  Gospel  tree   which   have 
grown  of  the  grain  of  mustard  seed,  I  suppose  to  signify  the 
various  dogmas  in  which  each    of  the  birds  (as  explained 
above)  takes  his  rest.     Let  us  then  take  the  wings  of  the  Ps.65,6. 
dove,  that  flying  aloft  we  may  dwell  in  the  branches  of  this 
tree,  and  may  make  ourselves  nests  of  doctrines,  and  soaring 
above  earthly  things  may  hasten  towards  heavenly.     Hilary; 
Or ;  The  Lord  compares  Himself  to  a  grain  of  mustard  seed. 


504  (iOSPRL  ACCORDING  TO  CIIAI'.  Mil. 

sharp  to  the  taste,  and  the  least  of  all  seeds,  whose  strengUi 
Gr«f'  is  extracted  by  bruising.  (.iRKC.  Christ  Himself  is  the  grain 
lit.  1.  of  mustard  seed,  who,  planted  in  the  garden  of  the  sepulchre, 
grew  up  a  great  tree;  He  was  a  grain  of  seed  when  He  died, 
and  a  tree  when  He  rose  again;  a  grain  of  seed  in  the 
humiliation  of  the  flesh,  a  tree  in  the  power  of  His  majesty. 
Hii^RV ;  Tills  grain  then  when  sown  in  the  field,  that  is, 
when  seized  by  the  people  and  delivered  to  death,  and  as  it 
were  bitried  in  the  ground  by  a  sowing  of  the  body,  grew  up 
beyond  the  size  of  all  herbs,  and  exceeded  all  the  glory  of 
the  Prophets.  For  the  preaching  of  the  Frojdiets  was 
allowed  as  it  were  herbs  to  a  sick  man ;  but  now  the  birds 
of  the  air  lodge  in  the  branches  of  the  tree.  13y  which  we 
understand  the  Apostles,  who  put  forth  of  Christ's  might,  and 
overshadowing  the  world  with  their  boughs,  are  a  tree  to 
which  the  Gentiles  flee  in  hope  of  life,  and  having  been 
long  tossed  by  the  winds,  that  is  by  the  spirits  of  the  Uevil, 
Ureg.  may  have  rest  in  its  branches.  Gukg.  The  birds  lodge  in  its 
"  '  '"P"  branches^  when  holy  souls  that  raise  themselves  aloft  from 
thoughts  of  earth  on  the  wings  of  the  virtues,  breathe  again 
from  the  troubles  of  this  life  in  their  words  and  comfortings. 

33.  Another  parable  spake  he  unto  them ;  The 
kingdom  of  heaven  is  like  unto  leaven,  which  a 
woman  took,  and  hid  in  three  measures  of  meal, 
till  the  whole  was  leavened. 

Chkys.  The  same  thing  the  Lord  sets  forth  in  this 
parable  of  the  leaven ;  as  much  as  to  say  to  His  disciples. 
As  leaven  changes  into  its  own  kind  much  wheat-flour,  so 
shall  ye  change  the  whole  world.  Note  here  the  wisdom 
of  the  Saviour ;  He  first  brings  instances  from  nature, 
proving  that  as  the  one  is  possible  so  is  the  other.  And 
He  says  not  simply  '  put,'  but  hid ;  as  much  as  to  say,  So 
ye,  when  ye  shall  be  cast  down  by  your  enemies,  then  ye 
shall  overcome  them.  And  so  leaven  is  kneaded  in,  without 
being  destroyed,  but  gradually  changes  all  things  into  its 
own  nature ;  so  shall  it  come  to  pass  with  your  preaching. 
Fear  ye  not  then  because  I  said  lliat  many  tribulations  shall 
come  upon  you,  for  so  shall  ye  shine  fortli,  and  shall  over- 


VER.  33.  ST.  MATTHEW.  505 

come  them  all.     He  says,  three  measures,  to  signify  a  great 
abundance ;  that  definite  number  standing  for  an  indefinite 
quantity.     Jerome  ;    The  '  satum'  is  a  kind  of  measure  in 
use  in  Palestine  containing  one  modius  and  a  half.      Aug.  Aug. 
Or,  The  leaven  signifies  love,  because  it  causes  activity  and£y*j2. 
fermentation;    by  the  woman  He  means  wisdom.     By  the 
three  measures  He  intends  either  those  three  things  in  man, 
with  the  whole  heart,  with  the  whole  soul,  with  the  whole 
mind  ;  or  the  three  degrees  of  fruitfulness,  the  hundred-fold, 
the  sixty-fold,  the  thirty-fold;  or  those  three  kinds  of  men, 
Noe,  Daniel,  and  Job.      Raban.    He  says.  Until  the  nJiole 
was  leavened,  because   that   love   implanted    in    our   mind 
ought   to    grow  until   it   changes    the   whole    soul   into    its 
own  perfection ;  which  is  begun  here,  but  is  completed  here- 
after.     Jerome  ;    Or  otherwise  ;  The  woman  who  takes  the 
leaven  and  hides  it,  seems  to  me  to  be  the  Apostolic  preach- 
ing, or  the  Church  gathered  out  of  divers  nations.    She  takes 
the  leaven,  that  is,  the  understanding  of  the  Scriptures,  and 
hides  it  in  three  measures  of  meal,  that  the  three,  spirit, 
soul,  and   body,  may  be  brought   into   one,  and   may  not 
differ  among  themselves.     Or  otherwise ;  We  read  in  Plato  R.  P. 
that  there   are  three  parts  in  the  soul,  reason,  anger,  and  xoyi^rt. 
desire ;  so  we  also  if  we  have  received  the  evangelic  leaven  «»»>  ««•'- 
of  Holy  Scripture,  may  possess  in  our  reason  pmdence,  in  x^C,''Z- 
our  anger  hatred  against  vice,  in  our  desire   love  of  ihef*'"^^' 
virtues,   and  this  will  all   come   to  pass  by   the  Evangelic 
teaching  which    our  mother  Church    has   held   out  to  us. 
I  will  further  mention  an  interpretation  of  some;  that  the 
woman  is  the  Church,  who  has  mingled  the  faith  of  man 
in  three  measures  of  meal,  namely,  belief  in  the  Father,  the 
Son,  and  the  Holy  Spirit;  which  when  it  has  fermented  into 
one  lump,  brings  us  not  to  a  threefold  God,  but  to  the  know- 
ledge of  one  Divinity.     This  is  a  pious  interpretation ;    but 
parables  and  doubtful  solutions  of  dark  things,  can  never 
bestow  authority  on  dogmas.     Hilary  ;    Or  otherwise ;  The 
Lord  compares  Himself  to  leaven  ;   for  leaven  is  produced 
from  meal,  and  communicates  the  power  that  it  has  rccei\  cd 
to    a   heap    of    its   own    kind.      The    woman,    that   is    the 
Synagogue,    takiug   this   leaven    hides   it,    that    is    by    the 
sentence  of  death ;   but  it  working  in  the  three  measures 


506  008PEL  ACCORDING  TO  CRAP.  XIII. 

of  raeal,  Uiat  is  equally  in  the  l^w,  the  Prophets,  and  tlie 
Gospels,  makes  all  one;  so  that  what  the  Law  ordains,  that 
the  Prophets  announce,  that  is  fulfilled  in  the  dev elopements 
of  the  Gospels.  Hut  many,  as  1  remember,  have  thought 
that  the  three  measures  refer  to  the  calling  of  the  three 
nations,  out  of  Shem,  Ham,  and  Japhet  Hut  1  hardly 
tliink  that  the  reason  of  the  thing  will  allow  this  inter- 
pretation ;  for  though  these  three  nations  have  indeed  been 
called,  yet  in  them  Christ  is  shewn  and  not  hidden,  and  in 
so  great  a  multitude  of  unbelievers  the  whole  cannot  be  said 
to  be  leavened. 

34.  All  these  things  spake  Jesus  unto  the  multi- 
tude in  parables ;  and  without  a  parable  spake  he 
not  unto  them. 

35.  That  it  might  be  fulfilled  which  was  spoken 
by  the  prophet,  saying,  I  will  open  my  mouth  in 
parables ;  I  will  utter  things  which  have  been  kept 
secret  from  the  foundation  of  the  world. 

chry«.        Chrys.    After  the  foregoing  parables,  that  none   might 

^*'"-     think  that  Christ  was  bringing  forward  any  thing  new,  the 

Evangelist   quotes   the    Prophet,  foretelling  even    this  His 

Mark  4,  manner  of  preaching :   Mark's  words  are.  And  with  many 

^'        such  parables  spake  he  the  trord  unio  thein,  as  they  were 

able  to  hear  it.     So  marvel   not  that,  in  speaking  of  the 

kingdom.  He  uses  the  similitudes  of  a  seed,  and  of  leaveu ; 

for  He  was  discoursing  to  common  men,  and  who  needed  to 

be  led  forward  by  such  aids.     Remig.     The  Greek   word 

*  Parable,'  is  rendered  in  Latin  *  Similitude,'  by  which  truth 

is  explained ;  and  an  image  or  representation  of  the  reality 

is  set  forth.     Jkkomk;     Yet  He  spt)ke  not  in  parables  to  the 

disciples,  but  to  the  multitude ;    and   even  to  this  day  the 

multitude  hears  in  parables  ;    and  therefore  it  is  said,  And 

without  a  parable  spake  he  not   unto  them.     Chrys.    For 

though  He  had  spoken  many  things  not  in  parables,  when 

not  speaking  before  the  multitudes,  yet  at  tliis  time  spake 

Omm    ^®  nothing  without  a  parable.     Aug.    Or,  this  is  said,  not 

ioMau.that    He    uttered    nothing    in    plain    words;    but  that    He 
4|.  15. 


VER.  34,  36.  ST.  MATTHEW.  507 

concluded  no  one  discourse  without  introducing  a  parable 
in  the  course  of  it,  though  the  chief  part  of  the  discourse 
might  consist  of  matter  not  figurative.  And  we  may  indeed 
find  discourses  of  His  parabolical  throughout,  but  none 
direct  throughout.  And  by  a  complete  discourse,  I  mean, 
the  whole  of  what  He  says  on  any  topic  that  may  be 
brought  before  Him  by  circumstances,  before  He  leaves 
it,  and  passes  to  a  new  subject.  For  sometimes  one 
Evangelist  connects  what  another  gives  as  spoktn  at 
different  times;  the  writer  having  in  such  a  case  followed 
not  the  order  of  events,  but  the  order  of  connexion  in  his 
own  memory.  The  reason  why  He  spake  in  parables  the 
Evangelist  subjoins,  saying,  TJial  it  might  be  fulfilled  that 
was  spoken  by  the  Prophet,  saying,  /  will  open  my  mouth  Ps  78,2. 
in  parables,  I  will  utter  things  kept  secret  from  the 
foundation  of  the  world.  Jerome  ;  This  passage  is  taken 
fi-om  the  seventy-seventh  Psalm.  I  have  seen  copies  which 
read,  '  by  Esaias  the  Pi-ophet,'  instead  of  what  we  have 
adopted,  and  what  the  common  text  has  by  the  Prophet. 
Remig.  From  which  reading  Porphyry  took  an  objection 
to  the  believers;  Such  was  your  Evangelist's  ignorance,  that 
he  imputed  to  Isaiah  what  is  indeed  found  in  the  Psalms. 
Jerome  ;  But  because  the  text  was  not  found  in  Isaiah, 
his  name  was,  I  suppose,  therefore  erased  by  such  as  had 
observed  that.  But  it  seems  to  me  that  it  was  first  written 
thus,  '  As  was  written  by  Asaph  the  Prophet,  saying;'  for 
the  seventy-seventh  Psalm  out  of  which  this  text  is  taken 
is  ascribed  to  Asaph  the  Prophet;  and  that  the  copyist  not 
understanding  Asaph,  and  imputing  it  to  error  in  the  tran- 
scription, substituted  the  better  known  name  Isaiah.  For 
it  should  be  known  that  not  David  only,  but  those  others 
also  whose  names  are  set  before  the  Psalms,  and  hymns, 
and  songs  of  God,  are  to  be  considered  prophets,  namely, 
Asaph,  Idithum,  and  Heman  the  Esraite,  and  the  rest  who 
are  named  in  Scripture.  And  so  that  which  is  spoken  in 
the  Lord's  person,  /  will  open  my  mouth  in  parables,  if  con- 
sidered attentively,  will  be  found  to  be  a  description  of  the 
departure  of  Israel  out  of  Egypt,  and  a  relation  of  all  the 
wonders  contained  in  the  history  of  Exodus.  By  which 
we  learn,  tliat  all  that  is  there  written  may  be  taken  in  a 


80S  GOSPEL  ACCORDING  TO  CHAP.  XIII. 

figurative  way,  and  contains  hidden  sacraraentd ;  for  this  is 
what  the  Saviour  is  tliere  made  to  preface  by  the  wonls, 
G)o«.  I  trill  open  tny  mouth  in  parables.  Ciix)8s.  As  though  He 
»elin^"  had  said,  I  who  sp«kc  before  by  the  Propliets,  now  in  My 
own  person  will  open  My  mouth  in  parables,  and  will  bring 
forth  out  of  My  secret  store  mysteries  which  have  been  hidden 
ever  smce  tlie  foundation  of  the  world. 

36.  Then  Jesus  sent  the  multitude  away,  and  went 
into  the  house  :  and  his  disciples  came  unto  him, 
saying.  Declare  unto  us  the  parable  of  the  tares  of  the 
field. 

37.  He  answered  and  said  unto  them.  He  that 
soweth  the  good  seed  is  the  Son  of  man  ; 

38.  The  field  is  the  world ;  the  good  seed  are  the 
children  of  the  kingdom;  but  the  tares  are  the  chil- 
dren of  the  wicked  one  ; 

39.  The  enemy  that  sowed  them  is  the  devil  ;  the 
harvest  is  the  end  of  the  world ;  and  the  reapers  are 
the  angels. 

40.  As  therefore  the  tares  are  gathered  and  burned 
in  the  fire ;  so  shall  it  be  in  the  end  of  this  world. 

41.  The  Son  of  man  shall  send  forth  his  angels, 
and  they  shall  gather  out  of  his  kingdom  all  things 
that  offend,  and  them  which  do  iniquity ; 

42.  And  shall  cast  them  into  a  furnace  of  fire : 
there  shall  be  wailing  and  gnashing  of  teeth. 

43.  Then  shall  the  righteous  shine  forth  as  the  sun 
in  the  kingdom  of  their  Father.  Who  hath  ears  to 
hear,  let  him  hear. 

Chrys.  The  Ix)rd  had  spoken  to  the  multitude  in  parables, 
that  He  might  induce  them  to  ask  Him  of  their  meaning ; 
yet,  though  He  had  spoken  so  many  things  in  parables,  no 
man  had  yet  usked  Him  aught,  and  tlierrfore  He  seuds  theui 
away  ;  T7ten  Jettus  sent  the  multitude  auaij^  and  uent  in'o 
the  house.     None  of  the  Scribes  followed   Him  here,  from 


VER.  36 — 43.  ST.  MATTHEW.  509 

which    it   is    clear   that   they  followed    Him    for   no    other 
])urpose  than  that  they  might  catch  Him  in  His  discourse. 
Jerome;    The  Lord  sends  away  the  multitude,  and  enters 
the  house  that  His  disciples  might  come  to  Him  and  ask 
Him   privately   of  those  things  which  the   people   neither 
deserved  to   hear,  nor  were    able.       Raban.    Figuratively; 
Having  sent  away  the  multitude  of  unquiet  Jews,  He  enters 
the  Church  of  the  Gentiles,  and  there  expounds  to  believers 
heavenly  sacraments,  whence  it  follows,  And  his  disciples 
came   to   him,  saying,  Explain    to   us   the  parable  of  the 
tares  of  the  field.      Chrys.     Before,    though    desirous   to 
learn,  they  had    feared   to    ask ;    but  now   they  ask  freely 
and    confidently    because    they   had    heard,    To  you  it   is 
giren  to  know  the  mystery  of  the  kingdom  of  heaven ;  and 
therefore  they  ask  when  alone,  not  envying  the  multitude  to 
whom  it  was  not  so  given.     They  pass  over  the  parables  of 
tlie   leaven   and  the  mustard-seed   as  plain ;   and  ask  con- 
cerning the  parable  of  the  tares,  which  has  some  agreement 
with  the  foregoing  parable  concerning  the  seed,  and  shews 
somewhat  more    than    that.      And   accordingly   the   Lord 
expounds  it  to  them,  as  it  follows,  He  answered  and  said 
1/nfo  them,  He  that  sows  the  good  seed  is  the  Son  of  man. 
Remig.    The  Lord  styl^  Himself  the  Son  of  Man,  that  in 
that  title  He  might  set  an  example  of  humility;  or  perhaps 
because  it  was  to  come  to  pass  that  certain  heretics  would 
deny  Him  to  be  really  man;    or  that  through  belief  in  His 
Humanity  we  might  ascend  to  knowledge  of  His  Divinity. 
Chrys.  The  field  is  the  world.     Seeing  it  is  He  that  sows 
His  own  field,  it  is  plain  that  this  present  world  is  His.     It 
follows,  The  good  seed  are   the   children   of  the  kingdom. 
Remig,    That  is,  the  saints,  and  elect  men,  who  are  counted 
as   sons.      Aug.    The  tares   the   Lord   expounds  to  mean,  Aug. 
not  as  Manichaeus  interprets,  certain  spurious  parts  inserted  pa^Jst 
among  the  true  Scriptures,  but  all  the  children  of  the  Evil  »viii.  7. 
one,  that  is,  the  imitators  of  the  fraud  of  the  Devil.     As  it 
follows,  77/e  tares  are  the  children  of  the  evil  one,  by  whom 
He  would  have  us  understand  all  the  wicked  and  impious. 
Id.     For    all    weeds    among    com    are    called    tares.      It  Aug. 
follows,  The  enemy  who  sowed  this  is  the  Devil.     Chrys.  e  **Io 
For  this  is  part  of  the  wiles  of  the  Devil,  to  be  ever  mixing 


510  GOSPEL  ACCORDINO  TO  CHAP.  XTII. 

up  tnitli  wilh  error.     Tfie  harvest  is  the  end  of  the  world. 
Ill    another  place    He   says,  speaking   of  Uic    SamaritanH, 
John  4,  Lift  up  your  eyvx,  and  consider   the  ^fields  that   they  are 
I*u^eio,rt/r<?rt</y  uhitr  for  the  harrest ;  and  again,  The  harvest  truly 
^-  is  great,  but    the   labourers   are  few,  in  which  words  He 

speaks  of  the  harvest  as  being  already  present.  How  then 
does  He  here  speak  of  it  as  something  yet  to  come?  Because 
He  has  used  the  figure  of  the  hanest  in  two  significations ; 
as  He  says  there  that  it  is  one  that  soweth,  and  another  that 
reapeth  ;  but  here  it  is  the  same  who  both  sows  and  reaps  ; 
indeed  there  He  brings  forward  the  Prophets,  not  to  dis- 
tinguish them  Irom  Himself,  but  from  the  Apostles,  for 
Christ  Himself  by  His  Prophets  sowed  among  the  Jews 
and  Samaritans.  The  figure  of  harvest  is  thus  applied  to 
two  different  things.  Speaking  of  first  conviction  and 
turning  to  the  faith,  He  calls  that  the  harvest,  as  that 
in  which  the  whole  is  accomplished ;  but  when  He 
enquires  into  the  fruits  ensuing  upon  the  hearing  the 
word  of  God,  then  He  calls  the  end  of  the  world  the 
harvest,  as  here.  Remig.  By  the  harvest  is  denoted  the 
day  of  judgment,  in  which  tlie  good  are  to  be  separated  from 
the  evil ;  which  will  be  done  by  the  ministry  of  Angels,  as  it 
is  said  below,  that  the  Son  of  Man* shall  come  to  judgment 
with  His  Angels.  As  then  the  tares  are  gathered  and  burned 
in  the  jire,  so  shall  it  be  in  the  end  of  this  world.  The 
Son  of  man  shall  send  forth  his  Angels,  and  they  shall  gather 
out  of  his  kingdom  all  offences,  and  them  which  do  iniquity. 
Aug. De Aug.  Out  of  that  kingdom  in  which  are  no  offences?  The 
J^'J^*'' kingdom  then  is  His  kingdom  which  is  here,  namely,  the 
Aug.  Church.  Id.  That  the  tares  are  first  separated,  signifies 
Ev.Tu).that  by  tribulation  the  wicked  shall  be  separated  fi<mi  the 
righteous ;  and  this  is  understood  to  be  performed  by  gcKid 
Angels,  because  the  good  can  discharge  duties  of  punish- 
ment with  a  good  spirit,  as  a  judge,  or  as  the  Law,  but  the 
wicked  cannot  fulfil  offices  of  mercy.  Chryr.  Or  we  may 
understand  it  of  the  kingdom  of  the  heavenly  Church ;  and 
then  there  will  be  held  out  here  a  two-fold  punishment ;  first 
that  they  fall  from  glory  as  that  is  said,  .ind  they  shall 
gather  out  of  his  kingdom  all  offences,  to  the  end,  that  no 
offences  should  be  seen  in  His  kingdom  ;  and  then  that  they 


VER.  44.  ST.  MATTHEW.  511 

are  burned.  And  they  shall  cast  them  into  a  furnace  ofjire. 
Jerome;  The  offences  are  to  be  referred  to  the  tares.  Gloss.  Gloss. 
The  offences,  and,  ihetn  that  do  iniquity^  are  to  be  distin- 
guished as  heretics  and  schismatics ;  the  offences  referring  to 
heretics;  while  by  them  that  do  iniquity  are  to  be  understood 
schismatics.  Otherwise ;  By  offences  may  be  understood 
those  that  give  their  neighbour  an  occasion  of  falling,  by 
those  that  do  iniquity  all  other  sinners.  RaBAN.  Observe, 
He  says,  Those  that  do  iniquity^  not,  those  who  have 
done ;  because  not  they  who  have  turned  to  penitence,  but 
they  only  that  abide  in  their  sins  are  to  be  delivered  to 
eternal  torments.  Chrys.  Behold  the  unspeakable  love  of 
God  towards  men !  He  is  ready  to  shew  mercy,  slow  to 
punish ;  when  He  sows,  He  sows  Himself;  when  He 
punishes.  He  punishes  by  others,  sending  His  Angels  to 
that.  It  follows,  There  shall  be  weeping  and  gnashing  of 
teeth.  Remig.  In  these  words  is  shewn  the  reality  of  the 
resurrection  of  the  body ;  and  further,  the  twofold  pains  of 
hell,  extreme  heat,  and  extreme  cold.  And  as  the  offences 
are  referred  to  the  tares,  so  the  righteous  are  reckoned  among 
the  children  of  the  kingdom ;  concerning  whom  it  follows, 
TJien  the  righteous  shall  shine  as  the  sun  in  the  kingdom 
of  their  Father.  For  in  the  present  world  the  light  of  the 
saints  shines  before  men,  but  after  the  consummation  of  all 
things,  the  righteous  themselves  shall  shine  as  the  sun  in  the 
kingdom  of  their  Father.  Chrys.  Not  that  they  shall  not 
shine  with  higher  brightness,  but  because  we  know  no 
degree  of  brightness  that  surpasses  that  of  the  sun,  there- 
fore He  uses  an  example  adapted  to  our  understanding. 
Remig.  That  He  says,  Then  shall  they  shine,  implies 
that  they  now  shine  for  an  example  to  others,  but  they 
shall  then  shine  as  the  sun  to  the  praise  of  God.  He  that 
hath  ears  to  hear,  let  him  hear.  Raban.  That  is.  Let  him 
understand  who  has  understanding,  because  all  these  things 
are  to  be  understood  mystically,  and  not  literally. 

44.  Again,  the  kingdom  of  heaven  is  like  unto 
treasure  hid  in  a  field ;  the  which  when  a  man  hath 
found,  he  hideth,  and  for  joy  thereof  goeth  and 
selleth  all  that  he  hath,  and  buyeth  that  field. 


512  OOSPRL  ACCORDING  TO  CHAP.  XIII. 

Chkys.    The  foregoing  parables  uf  the  leaven,  and  the 

••ruin  of  mustard-seed,  are  referred  lo  Uie  power  of  the 
Ciospel  preaching,  which  has  sulxhied  Uie  whole  world; 
in  order  to  shew  its  value  and  splendour,  He  now  puts 
forth  parables  concerning  a  i)earl  and  a  treasure,  saying, 
The  kitujdom  of  heaven  is  like  unto  tretisnre  hid  in  a  field. 
For  the  Gospel  preaching  is  hidden  in  this  world ;  and  if 
you  do  not  sell  your  all  you  will  not  purchase  it ;  and  this 
you  ought  to  do  with  joy ;  wherefore  it  follows,  whieh  uhen 
a  man  hath  found,  he  hideth  it.  Hilary  ;  This  treasure  is 
indeed  found  without  cost;  for  the  Gospel  preaching  is 
open  to  all,  but  to  use  and  possess  the  treasure  with 
its  field  we  may  not  without  price,  for  heavenly  riches  are 
not  obtained  without  the  loss  of  this  world.  Jerome  ;  That 
he  hides  it,  does  not  proceed  of  envy  towards  others,  but  as 
one  that  treasures  up  what  he  would  not  lose,  he  hides  in 
his  heart  that  which  he  ])rizes  above  his  fonner  posse.ssions. 
Gntg.  Gregoky;  Otherwise;  The  treasure  hidden  in  the  field  is 
ET.Ki.i.the  desire  of  heaven;  the  field  in  which  the  treasure  is 
hidden  is  the  discipline  of  heavenly  learning;  this,  when 
a  man  finds,  he  hides,  in  order  that  he  may  preserve  it; 
for  zeal  and  afTections  heavenward  it  is  not  enough  that 
we  protect  from  evil  spirits,  if  we  do  not  protect  from 
human  praises.  For  in  this  present  life  we  are  in  the  way 
which  leads  to  our  country,  and  evil  spirits  as  robbers  beset 
us  in  our  journey.  Those  therefore  who  carry  their  treasure 
openly,  they  seek  to  plunder  in  the  way.  When  I  say  this, 
I  do  not  mean  tliat  our  neighbours  should  not  see  our 
works,  but  that  in  what  we  do,  we  should  not  seek  praise 
from  without.  The  kingdom  of  heaven  is  therefore  com- 
pared to  things  of  earth,  that  the  mind  may  rise  from  things 
familiar  to  things  unknown,  and  may  learn  to  love  the 
unknown  by  that  which  it  knows  is  loved  when  known. 
It  follows,  And  for  jot/  thereof  he  yoeth  and  seUeth  all  that 
he  hath,  and  buyeth  that  field,  lie  it  is  that  selUth  all  he 
liath  and  buyeth  the  field,  who,  renouncing  fleshly  delights, 
tramples  upon  all  his  worldly  desires  in  his  anxiety  for  the 
Col.2,3.  heavenly  discipline.  Jkuomk;  Or,  That  treasure  *«  trhich 
are  hid  all  the  treaxures  of  u-isdoM  and  knoiclcdge,  is  either 
God  the  Word,  who  seems  hid  in  Christ's  flesh,  or  the  Holy 


VER.  45,  AC}.  ST.  MATTHKW.  513 

Scriptures,   in    which    are    laid    up    the    knowledge    of  the 
Saviour.      Aug.    Or,  He  speaks  of  the  two  testaments  in  Aug. 
the  Church,  which,  when   any  hath  attained  to  a  partial  {^"evj, 
understanding  of,  he   perceives   how  great   things  lie   hid  '3- 
there,  and  ffoeth  and  selleth  all  that  he  hath,  and  hmjeth 
that;   that  is,  by  despising  temporal  things  he  purchases 
to  himself  peace,  that  he  may  be  rich  in  the  knowledge  of 
God. 


45.  Again,  the  kingdom  of  heaven  is  like  unto  a 
merchant  man,  seeking  goodly  pearls : 

4b*.  "Who,  when  he  had  found  one  pearl  of  great 
price,  went  and  sold  all  that  he  had,  and  bought  it. 

Chrys.  The  Gospel  preaching  not  only  offers  manifold 
gain  as  a  treasure,  but  is  precious  as  a  pearl ;  wherefore 
after  the  parable  concerning  the  treasure,  He  gives  that 
concerning  the  pearl.  And  in  preaching,  two  things  are 
required,  namely,  to  be  detached  from  the  business  of  this 
life,  and  to  be  watchful,  which  are  denoted  by  this  merchant- 
man. Truth  moreover  is  one,  and  not  manifold,  and  for  this 
reason  it  is  one  pearl  tliat  is  said  to  be  found.  And  as  one 
who  is  possessed  of  a  pearl,  himself  indeed  knows  of  his 
wealth,  but  is  not  known  to  others,  ofttimes  concealing  it  in 
his  hand  because  of  its  small  bulk,  so  it  is  in  the  preaching 
of  the  Gospel;  they  who  possess  it  know  that  they  are  rich, 
the  unbelievers,  not  knowing  of  this  treasure,  know  not  of 
our  wealth.  Jerome  ;  By  the  goodly  pearls  may  be  under- 
stood the  Law  and  the  Prophets.  Hear  then  Marcion  and 
Manichaeus ;  the  good  pearls  are  the  Law  and  the  Prophets. 
One  pearl,  the  most  precious  of  all,  is  the  knowledge  of  the 
Saviour  and  the  sacrament  of  His  passion  and  resurrection, 
which  when  the  merchantman  has  found,  like  Paul  the 
Apostle,  he  straightway  despises  all  the  mysteries  of  the 
Law  and  the  Prophets  and  the  old  observances  in  which 
he  had  lived  blameless,  counting  them  as  dung  that  he 
may  win  Christ.  Not  that  the  finding  of  a  new  pearl  is  Pl>il-  3, 
the  condemnation  of  the  old  pearls,  but  that  in  comparison 
of  that,  all  other  pearls  are  worthless.      Gregory;    Or  by  ^q^' j^ 

VOL.  I.  2  L  F.v.xi.2. 


514  GOSI'RL  ACX'ORDINO  TO  CHAP.  XIII. 

the  pearl  of  price  is  to  be  underptood  the  sweetness  of  Uk- 

heavenly  kingdom,  wliich,  he  that  hath  found  it,  selleth  all 

and  buyetli      For  he  that,  as  far  as  is  permitted,  has  had 

})erfect   knowledge  of  the   sweetness  of  the  heavenly  life, 

readily  leaves  all   things  that  he  has  loved  on  earth ;  all 

that    once    pleased    him    among   earthly    possessions   now 

appears  to  have  lost  its  beauty,  for  the  splendour  of  that 

Aug.      precious  pearl  is  alone  seen  in  his  mind.     Aug.    Or,  A  man 

in^Matt.  seeking  goodly  pearls  has  found  one  pearl  of  great  price ; 

q.  13.     that  is,  he  who  is  seekinj^  good  men  with  whom  he  may  live 

profitably,  finds  one  alone,  Christ  Jesus,  without  sin;    or, 

seeking  precepts  of  life,  by  aid  of  which    he  may   dwell 

righteously    among   men,   finds   love   of  his  neighbour,   in 

Rom.     which    one   rule,   the  Apostle   says,   are  comprehended   all 

^^'^-     things;   or,  seeking  good  thoughts,  he  finds  that  Word  in 

John  1,  which  all   things  are  contained,  /;/  the  beginning  was  the 

^-  Word,  which  is  lustrous  with  the  light  of  tnith,  stcdfasi  with 

the  strength  of  eternity,  and  throughout  like  to  itself  with  the 

beauty  of  divinity,  and  when  we  have  penetrated  the  shell 

of  the  flesh,  will  be  confessed  as  God.     But  whichever  of 

these  three  it  may  be,  or  if  there  be  any  thing  else  that 

can  occur  to  us,  that  can  be  signified  under  the  figure  of 

the  one  precious  pearl,  its  preciousness  is  the  possession 

of  ourselves,  who  arc  not  free  to  possess  it  unless  we  despise 

all  things  that  can  be  possessed  in  this  world.     For  having 

sold  our  possessions,  we  receive  no  other  return  greater  than 

ourselves,  (for  while  we  were  involved   in   such  things  we 

were  not  our  own,)  that  we  may  again  give  ourselves  for  that 

pearl,  not  because  we  are  of  equal  value  to  that,  but  because 

we  cannot  give  any  thing  more. 


47.  Again,  the  kingdom  of  heaven  is  like  unto  a 
net,  that  was  cast  into  the  sea,  and  gathered  of  every 
kind  : 

48.  ^^'llich,  when  it  was  full,  they  drew  to  shore, 
and  sat  down,  and  gathered  the  good  into  vessels,  but 
cast  the  bad  away. 

49.  So  shall  it  be  at  the  end  of  the  world  :   \.\\q 


VER.  47 — 50.  ST.  MATTHEW.  515 

angels  shall  come  forth,  and  sever  the  wicked  from 
the  just, 

50.  And  shall  cast  them  into  the  furnace  of  fire : 
there  shall  be  wailing  and  gnashing  of  teeth. 

Chrys.  In  the  foregoing  parables  He  has  commended  the 
Gospel  preaching ;  now,  that  we  may  not  trust  in  preaching 
only,  nor  think  that  faith  alone  is  sufficient  for  our  salvation. 
He  adds  another  fearful  parable,  saying,  Again,  the  kingdom 
of  heaven  is  like  unto  a  net  cast  into  the  sea.  Jerome;  In 
fulfilment  of  that  prophecy  of  Hieremias,  who  said,  I  will  send  5 ex.  16, 
unto  you  many  Jishers,  when  Peter  and  Andrew,  James  and  ' 
John,  heard  the  words.  Follow  me,  I  uill  make  you  Jlshers 
of  men,  they  put  together  a  net  for  themselves  formed  of  the 
Old  and  New  Testaments,  and  cast  it  into  the  sea  of  this 
world,  and  that  remains  spread  until  this  day,  taking  up  out 
of  the  salt  and  bitter  and  whirlpools  whatever  falls  into  it, 
that  is  good  men  and  bad ;  and  this  is  that  He  adds,  And 
gathered  of  every  kind.  Gregory;  Or  otherwise;  The  Greg. 
Holy  Church  is  likened  to  a  net,  because  it  is  given  intOEy'^j!}" 
the  hands  of  fishers,  and  by  it  each  man  is  drawn  into  the 
heavenly  kingdom  out  of  the  waves  of  this  present  world, 
that  he  should  not  be  drowned  in  the  depth  of  eternal 
death.  This  net  gathers  of  every  kind  of  fishes,  because 
the  wise  and  the  foolish,  the  ffee  and  the  slave,  the  rich 
and  the  poor,  the  strong  and  the  weak,  are  called  to  forgive- 
ness of  sin ;  it  is  then  fully  filled  when  in  the  end  of  all 
things  the  sum  of  the  human  race  is  completed ;  as  it 
follows,  Which,  when  it  was  filled,  they  drew  out,  and 
sitting  down  on  the  shore  gathered  the  good  into  vessels, 
but  the  bad  they  cast  away.  For  as  the  sea  signifies  the 
world,  so  the  sea  shore  signifies  the  end  of  the  world ;  and 
as  the  good  are  gathered  into  vessels,  but  the  bad  cast 
away,  so  each  man  is  received  into  eternal  abodes,  while 
the  reprobate  having  lost  the  light  of  the  inward  kingdom 
are  cast  forth  into  outer  darkness.  But  now  the  net  of 
faith  holds  good  and  bad  mingled  together  in  one ;  but 
the  shore  shall  discover  what  the  net  of  the  Church  has 
brought  to   land.      Jerome;    For  when  the  net  shall   be 

2  L  2 


516  UOSPKL  ACCORDING  To'  (  IIAP.  XIM. 

drawn  to  the  shore,  tlien  shall  be  shewn  the  tnie  test  for 
scparalinji;  the  fishes.  Chuvs.  Wherein  does  this  parable 
differ  from  the  parable  of  the  tares  ?  There,  as  here,  some 
jierish  and  some  are  saved ;  but  there,  because  of  their 
heresy  of  evil  dogmas ;  in  the  first  jmrable  of  the  sower, 
because  of  tlieir  not  attending  to  what  was  spoken ;  here, 
because  of  their  evil  life,  because  of  which,  though  drawn 
by  the  net,  that  is,  enjoying  the  knowledge  of  God,  they 
cannot  be  saved.  And  when  you  hear  that  the  wicked 
are  cast  ntrai/,  that  you  may  not  suppose  that  tliis  punishment 
may  be  risked,  He  adds  an  exposition  shewing  its  severity, 
saying,  T/ius  shall  it  be  in  the  end  of  the  world;  the  angels 
shall  come  forth  and  sever  the  wicked  from  among  the  just y 
and  shall  cast  them  into  the  furnace  qfjire,  there  shall  be 
nailing  and  gnashing  of  teeth.  Though  He  elsewhere 
declares,  that  He  shall  separate  them  as  a  shepherd  sepa- 
rates the  sheep  from  the  goats ;  He  here  declares,  that 
the  Angels  shall  do  it,  as  also  in  the  parable  of  the  tares. 
Greg.  Gregory;  To  fear  becomes  us  here,  rather  than  to  ex- 
"  *"'*■  pound ;  for  the  torments  of  sinners  are  pronounced  in  plain 
terms,  that  none  might  plead  his  ignorance,  should  eternal 
punishment  be  threatened  in  obscure  sayings.  Jerome;  For 
when  the  end  of  the  world  shall  be  come,  then  shall  be 
shewn  the  true  test  of  separating  the  fishes,  and  as  in  a 
sheltered  harbotu"  the  good  shall  be  sent  into  the  vessels 
of  heavenly  abodes,  but  the  flame  of  hell  shall  seize  the 
wicked  to  be  dried  up  and  withered. 

51.  Jesus  saith  unto  them,  Have  ye  understood  all 
these  things  ?  They  say  unto  him.  Yea,  Lord. 

52.  Then  said  he  unto  them.  Therefore  every 
Scribe  which  is  instructed  unto  the  kingdom  of 
heaven  is  like  unto  a  man  that  is  an  householder, 
which  bringeth  forth  out  of  his  treasure  things  new 
and  old. 

Glow.         Gloss,    When    the    nmllilude    had    departed,   the    Lord 

'spoke  to   His  disciples   in    parables,  by   which   they   were 

instructed  only  so  far  as  they  understood  them ;  wherefore 


VER.  51,  52.  ST.  MATTHEW.  517 

He  asks  them,  Have  ye  understood  all  these  things  ?   They 
say  unto  him.  Yea,  Lord.     Jerome;    For  this  is  spoken 
especially  to  the  Apostles,  whom   He  would   have  not  to 
hear  only  as  the  multitude,  but  to   understand  as  having 
to  teach  others,      Chrys.    Then  He  praises  them  because 
they  had  understood ;  He  saith  unto  them  ;   Therefore  every 
Scribe  instructed  in  the  kingdom  of  heaven  is  like  unto  an 
householder  who  hringeth  out  of  his  treasure  things  new  and 
old.      Aug.   He  said  not  *  old  and  new,'  as  He  surely  would  Aug.  De 
have  said  had  He  not  preferred  to  preserve  the  order  of  value  jjjy*4^'' 
rather  than  of  time.     But  the  Manicha;ans  while  they  think 
they  should  keep  only  the  new  promises  of  God,  remain  in 
the  old  man  of  the  flesh,  and    put   on  newness  of  eri'or. 
Id.     By  this  conclusion,  whether   did  He  desire  to  shew  Aug. 
whom  He  intended   by  the   treasure   hid   in   the  field — in,^"^/a{, 
which   case  we  might  understand  the   Holy  Scriptures  to<l"  '<5- 
be  here  meant,  the  two  Testaments  by  the  things  new  and 
old — or  did  He  intend  that  he  should  be  held  learned  in 
the  Church  who  understood  that  the  Old  Scriptures  were 
expounded  in  parables,  taking  rules  from  these  new  Scrip- 
tures, seeing  that  in  them  also  the  Lord  proclaimed  many 
things  in  parables.      If  He  then,  in  whom  all  those  old 
Scriptures  have  their  fulfilment  and  manifestation,  yet  speaks 
in  parables  until  His  passion  shall  rend  the  vail,  when  there 
is  nothing  hid  that  shall  not  be  revealed ;  much  more  those 
things  which  were  written  of  Him  so  long  time  before  we 
see  to  have  been  clothed  in  parables ;  which  the  Jews  took 
literally,  being  unwilling  to  be  learned  in  the  kingdom  of 
heaven.     Gregory;    But  if  by  things  new  and  old  in  this  Greg, 
passage  we  understand  the  two  Testaments,  we  deny  Abra-  "  *  ^"''* 
ham  to  have  been  learned,  who  although  he  knew  indeed 
some  deeds  of  the  Old  Testament,  yet  had  not  read  the 
words.     Neither  Moses  may  we  compare  to  a  learned  house- 
holder, for  although  he  composed  the  Old  Testament,  yet 
had  he  not  the  words  of  the  New.     But  what  is  here  said 
may  be  understood  as  meant  not  of  those  who  had  been, 
but  of  such  as  might  hereafter  be  in  the  Church,  who  then 
hring  forth  things  new  and  old  when  they  speak  the  preach- 
ings of  both  Testaments,  in  their  words  and  in  their  lives. 
Hilary  ;    Speaking  to  His  disciples,  He  calls  them  Scribes 


518  GOSPEL  ACCOKDINO  TO  (HAT.  XIII. 

on  account  of  iheir  knowledge,  because  ihcy  understood  the 

lliinj^s  that  He  hroTij^'ht  forward,  botli  new  and  old,  that  is 
from  the  Law  and  from  Uic  CJospels;  both  being  of  the  saino 
householder,  and  botli  treasures  of  the  same  owner.  He 
compares  tliem  to  Himself  under  the  figure  of  a  householder, 
because  they  had  received  doctrine  of  thiugs  both  new  and 
old  out  of  His  treasury  of  the  Holy  Spirit.  Jekomk;  Or 
the  Apostles  are  called  Scribes  instructed,  as  being  the 
Saviour's  notaries  who  wrote  His  words  and  precepts  on 
fleshly  tables  of  the  heart  with  the  sacraments  of  the 
heavenly  kingdom,  and  abounded  in  the  wealth  of  a  house- 
holder, bringing  forth  out  of  the  stores  of  their  doctrine 
things  new  and  old ;  whatsoever  they  )>reached  in  the 
Gospels,  that  they  proved  by  the  words  of  the  Law  and 
the  Pro])hcts.  Whence  the  Bride  speaks  in  the  Song  of 
c.  7.  13. Songs;  /  hare  kept  for  thee  mif  beloved  the  new  irith  the 
«reg.  old.  Gregouy;  Otherwise;  The  things  old  are,  that  the 
'*"''■  human  race  for  its  sin  should  suffer  in  eternal  punishment; 
the  things  new,  that  they  should  be  converted  and  live  in 
the  kingdom.  First,  He  brought  forward  a  compari.son  of 
the  kingdom  to  a  treasure  found  and  a  pearl  of  price ;  and 
after  that,  narrated  the  punishment  of  hell  in  the  burning 
of  the  wicked,  and  then  concluded  with  Therefore  every 
Scribe^  Sfc.  as  if  Ho  had  said,  He  is  a  learned  preacher 
in  the  Church  who  knows  to  bring  forth  things  new  con- 
cerning the  sweetness  of  the  kingdom,  and  to  8])eak  things 
old  concerning  the  terror  of  punishment;  that  at  least 
))unishment  may  deter  those  whom  rewards  do  not  excite. 


53.  And  it  c«inie  to  pass,  that  when  Jesus  had 
finished  these  parables,  he  departed  thence. 

5\.  And  when  he  was  come  into  his  own  country, 
he  taught  them  in  their  synagogue,  in.somuch  that 
they  were  astonished,  and  said,  Whence  hath  this 
man  this  wisdom,  and  these  mighty  works  ? 

55.  Is  not  this  the  carpenter's  son  ?  is  not  his 
mother  called  Mary  ?  and  his  brethren,  James,  and 
Joscs,  and  Simon,  and  Judas  ? 


VER.  53 58.  ST.  MATTHEW.  519 

56.  And  his  sisters,  are  tliey  not  all  with  us  ? 
Whence  then  hath  this  man  all  these  things  ? 

57.  And  they  were  offended  in  him.  But  Jesus 
said  unto  them,  A  prophet  is  not  without  honour, 
save  in  his  own  country,  and  in  his  own  house. 

58.  And  he  did  not  many  mighty  works  there 
because  of  their  unbelief. 

Jerome;  After  the  parables  which  the  Lord  spake  to  the 
people,  and  which  the  Apostles  only  understand,  He  goes 
over  into  His  own  country  that  He  may  teach  there  also. 
Aug.  From  the  foregoing  discourse  consisting  of  these  Aug.  De 
parables,  He  passes  to  what  follows  without  any  ^ery j,^°"^*42. 
evident  connexion  between  them.  Besides  which,  Mark 
passes  from  these  parables  to  a  different  event  from  what 
Matthew  here  gives;  and  Luke  agrees  with  him,  so  con- 
tinuing the  thread  of  the  story  as  to  make  it  much  more 
probable  that  that  which  they  relate  followed  here,  namely, 
about  the  ship  in  which  Jesus  slept,  and  the  miracle  of  the 
demons  cast  out;  which  Matthew  has  introduced  above. 
Chrys.  By  his  own  country  here,  He  means  Nazareth;  forchrys, 
it  was  not  there  but  in  Capharnaum  that,  as  is  said  below,  ^°."?" 
He  wrought  so  many  miracles ;  but  to  these  He  shews  His 
doctrine,  causing  no  less  wonder  than  His  miracles.  Remig. 
He  taught  in  their  synagogues  where  great  numbers  were 
met,  because  it  was  for  the  salvation  of  the  multitude  that 
He  came  from  heaven  upon  earth.  It  follows ;  So  that  they 
marvelled,  and  said,  Whence  hath  this  man  this  wisdom, 
and  these  many  mighty  works?  His  wisdom  is  referred  to 
His  doctrine.  His  mighty  works  to  His  miracles.  Jerome; 
Wonderful  folly  of  the  Nazarenes !  They  wonder  whence 
Wisdom  itself  has  wisdom,  whence  Power  has  mighty  works! 
But  the  source  of  their  error  is  at  hand,  because  they  regard 
Him  as  the  Son  of  a  carpenter ;  as  they  say.  Is  not  this  the 
carpenter's  son?  Chrys.  Therefore  were  they  in  all  things 
insensate,  seeing  they  lightly  esteemed  Him  on  account  of 
him  who  was  regarded  as  His  father,  notwithstanding  the 
many  instances  in  old  times  of  sons  illustrious  sprung  from 
ignoble  fathers ;    as  David  was  the  son  of  a  husbandman, 


'•20  GOSPEL. ACCOllUING  TO  CHAP.  MM. 

.lusHu;   Amos  Uie  son  of  a  shepherd,  himself  a  sheplierd. 
And  ihcy  ought  lu  have  given  Ilim  more  abundant  honour, 
because,  that  cuming  uf  such  parents,  He  H))ake  after  such 
manner;  clearly  shewing  that  it  came  not  of  human  industry, 
I'Mrudo.  |„it  of  divine  grace.     Pski'do-Aig.    Tor  the  Father  of  Christ 
ore.  cf.   is  ihat  Divine  Workman  who  made  all  these  works  of  natnre, 
Semi.     ^y],Q  ggj  forth  Noali's  ark,  who  ordained  tlie  tabernacle  of 
App.      Moses,  and  instituted  the  Ark  of  the  covenant;  that  Workman 
who  polishes  the  stubborn  mind,  and  cuts  down  the  proud 
thoughts.      Hilary;    And  this  was  the  carpenter's  son  who 
subdues  iron  by  means  of  lire,  who  tries  the  virtue  of  this 
world  in  the  judgment,  and  forms  the  rude  mass  to  every 
work    of    human    need ;     the    figure    of    our    bodies,    for 
example,  to  the  divers  ministrations  of  the  limbs,  and  all 
the  actions  of  life  eternal.     Jeiiome;    And  when  they  are 
mistaken  in  His  Father,  no  wonder  if  they  are  also  mistaken 
in  His  brethren.     AS'hence  it  is  added,  Is  not  his  mother 
Mtiri/,  and  his  brclhreiiy  James,  and  Joseph,  and  Simon, 
and  Judas  ?     And  his  sisters,  are  they  not  all  with   us  ? 
Union.  Id.    Those    who    are    here    called    the    Lord's    brethren, 
Heivid.  are  the  sons  of  a  Mary,  His  Mother's  sister;   she  is  the 
'^-        mother  of  this  James  and  Joseph,  that  is  to  say,  Mary  the 
wif<!  of  Cleophas,  and  this  is  the  Mary  who  is  called  the 
Aug.      mother  of  James  the  Less.     Aug.    No  wonder  then  that  any 
in  Mall  lihismen  by  the  mother's  side  should  be  called  the  Ijord's 
q.  17.     brethren,  when  even  by  their  kindred  to  Joseph  some  are 
here  called   His  brethren  by  those  who  thought  Him  the 
son  of  Joseph.      Hilary;    Thus  the  Lord  is  held  in  no 
honour  by  His  own ;  and  though  the  wisdom  of  His  teach- 
ing, and  the  power  of  His  working  raised  their  admiration, 
yet  do  they  not  believe   that  He  did   these  things  in  the 
name  of  the  Lord,  and  they  cast  His  father's  trade  in  His 
teeth.     Amid  all  the  wonderful  works  which  He  did,  they 
were    moved    with    the    contemplation    of   His    Bod}*,    and 
hence    they    a^k,  •  Whence    hath    this    man    these   things? 
And  thus  they  were  offended  in  him.     Jkrome;   Tliis  error 
of  the  Jews  is  our  salvation,  and  the  condenmation  of  the 
heretics,  f(»r  they  perceived  Jesus  Christ  to  be  man  so  far 
as  to  think  Him  the  son  of  a  carpenter.     Chry*.    Observe 
Christ's  mercifulness;  He  is  evil  spoken  of,  yet  He  answers 


VKK.  53 — 58.  ST.  MATTHEW.  521 

with  mildness ;  Jesus  said  unto  theyn,  A  prophet  is  not  with- 
out honour,  hut  in  his  own  country,  and  in  his  own  house. 
Remig.  He  calls  Himself  a  Prophet,  as  Moses  also  declares, 
when  he  says,  A  Prophet  shall  God  raise  up  unto  you  of  your -Dant. 
brethren.  And  it  should  be  known,  that  not  Christ  only, '^' '^ 
who  is  the  Head  of  all  the  Prophets,  but  Jeremiah,  Daniel, 
and  the  other  lesser  Prophets,  had  more  honour  and  regard 
among  strangers  than  among  their  own  citizens.  Jerome; 
For  it  is  almost  natural  for  citizens  to  be  jealous  towards 
one  another ;  for  they  do  not  look  to  the  present  works  of 
the  man,  but  remember  the  frailties  of  his  childhood;  as 
if  they  themselves  had  not  passed  through  the  very  same 
stages  of  age  to  their  maturity.  Hilary;  Further,  He 
makes  this  answer,,  that  a  Prophet  is  without  honour  in 
his  own  country,  because  it  was  in  Judaea  that  He  was  to 
be  condemned  to  the  sentence  of  the  cross ;  and  forasmuch 
as  the  power  of  God  is  for  the  faithful  alone,  He  here 
abstained  from  works  of  divine  power  because  of  their 
unbelief;  whence  it  follows.  And  he  did  not  there  many 
mighty  works  because  of  their  unbelief.  Jerome  ;  Not  that 
because  they  did  not  believe  He  could  not  do  His  mighty 
works ;  but  that  He  might  not  by  doing  them  be  condemn- 
ing His  fellow-citizens  in  their  unbelief.  Chrys.  But  if  His 
miracles  raised  their  wonder,  why  did  He  not  work  many  ? 
Because  He  looked  not  to  display  of  Himself,  but  to  what 
would  profit  others;  and  when  that  did  not  result,  He 
despised  what  pertained  only  to  Himself  that  He  might 
not  increase  their  punishment.  Why  then  did  He  even 
these  few  miracles  ?  That  they  should  not  say.  We  should 
have  believed  had  any  miracles  been  done  among  us. 
Jerome  ;  Or  we  may  understand  it  otherwise,  that  Jesus 
is  despised  in  His  own  house  and  country,  signifies  in  the 
Jewish  people ;  and  therefore  He  did  among  them  few 
miracles,  that  they  might  not  be  altogether  without  excuse ; 
but  among  the  Gentiles  He  does  daily  greater  miracles  by 
His  Apostles,  not  so  much  in  healing  their  bodies,  as  in 
saving  their  souls. 


CHAP.   XIV. 

1.  At  that  time  Herod  the  tetrarcli  licard  of  the 
fame  of  Jesus. 

2.  And  said  unto  his  servants.  This  is  John  the 
Baptist ;  he  is  risen  from  tlie  dead ;  and  therefore 
mighty  works  do  shew  forth  themselves  in  liim. 

3.  For  Herod  had  laid  hold  on  John,  and  bound 
him,  and  put  him  in  prison  for  Herodias'  sake,  his 
brother  Philip's  wife. 

4.  For  John  said  unto  him.  It  is  not  lawful  for 
thee  to  have  her. 

5.  And  when  he  would  have  put  him  to  death,  he 
feared  the  multitude,  because  they  counted  him  as  a 
prophet. 

Glow.        Gloss,   The  Kvangelist  liad  above  shewn  the  Pharisees 
"*"* '^*^' speaking  falsely  against  Christ's  miracles,  and  just  now  His 
fellow-citizens  wondering,  yet  despising  Him ;  he  now  re- 
lates what  opinion  Ilerod  had  formed  concerning  Christ  on 
hearing  of  His  miracles,  and  says,  At  ifnit  time  Herod  the 
tetrarch  heard  theOniie  of  Jesus.     Chrvs.  It  is  not  without 
reason  that  the  Evangelist  here  specifies  the  time,  but  that 
you  may  understand  the  pride  and  carelessness  of  the  tyrant; 
inasmuch  as  he  had  not  at  the  first  made  himself  acquainted 
with  the  things  concerning  Christ,  but  now  only  after  long 
time.     Thus  they,  who  in  authority  are  fenced  about  with 
much  pomp,  learn  these  things  slowly,  because  they  do  not 
Aug.  De much  regard  them.     Aikj.  Matthew  says, //////<// /i/«r,  not, 
£^"*^3  On  that  day,  or,  In  that  same  hour;   for  Mark  relates  the 
sarac  circumstances,  but  not  in  the  same  order.     He  places 


VER.   1 — 5.        GOSPEL  ACCORDING  TO  ST.  MATTHEW.  523 

this  after  the  mission  of  the  disciples  to  preach,  though  not 
implying  that  it  necessarily  follows  there;  any  more  than 
Luke,  who  follows  the  same  order  as  Mark.  Chrvs.  Observe 
how  great  a  thing  is  virtue ;  Herod  fears  John  even  after  he 
is  dead,  and  philosophizes  concerning  the  resurrection  ;  as 
it  follows;  And  he  satfh  to  his  sevninls.  This  is  John  fhe 
Baptist,  he  is  risen  from  the  dead,  and  therefore  micjhiy 
icorks  are  ivrought  in  him.  Raban.  From  this  place  we 
may  learn  how  great  the  jealousy  of  the  Jews  was;  that 
John  could  have  risen  from  the  dead,  Herod,  an  alien-bom, 
here  declares,  without  any  witness  that  he  had  risen :  con- 
ceiving Christ,  whom  the  Prophets  had  foretold,  the  Jews 
preferred  to  believe,  that  He  had  not  risen,  but  had  been 
earned  away  by  stealth.  This  intimates  that  the  Gentile  heart 
is  more  disposed  to  belief  than  that  of  the  Jews.  Jerome  ; 
One  of  the  Ecclesiastical  interpreters  asks  what  caused 
Herod  to  think  that  John  was  risen  from  the  dead ;  as 
though  we  had  to  account  for  the  errors  of  an  alien,  or 
as  though  the  heresy  of  metempsychosis  was  at  all  supported 
by  this  place — a  heresy  which  teaches  that  souls  pass 
through  various  bodies  after  a  long  period  of  years — 
for  the  Lord  was  thirty  years  old  when  John  was  beheaded. 
Raban.  All  men  have  well  thought  concerning  the  power 
of  the  resurrection,  that  the  saints  shall  have  greater  power 
after  they  have  risen  from  the  dead,  than  they  had  while 
they  were  yet  weighed  down  with  the  infirmity  of  the  flesh ; 
wherefore  Herod  says,  Therefore  miijhtij  works  are  icronglit 
in  him.  Aug.  Luke's  words  are,  John  have  I  beheaded :  ^Vig. 
who  is  lie  of  whom  I  hear  such  things  ?  As  Luke  has  Luke^g 
thus  represented  Herod  as  in  doubt,  we  must  understand^- 
rather  that  he  was  afterwards  convinced  of  that  which 
was  commonly  said — or  we  must  take  what  he  here 
says  to  his  servants  as  expressing  a  doubt — for  they 
admit  of  either  of  these  acceptations  Rem:g.  Perhaps 
some  one  may  ask  how  it  can  be  here  said.  At  that  time 
Herod  heard,  seeing  that  we  have  long  before  read  that 
Herod  was  dead,  and  that  on  that  the  Lord  returned  out  of 
Egypt.  This  question  is  answered,  if  we  remember  that 
there  were  two  Herods.  On  the  death  of  the  first  Herod, 
his  son  Archelaus  succeeded  him,  and  after  ten  years  \yas 


5*24  OOSPBL  ACCOnniNO  TO  CHAP.  \IV. 

sent  into  exile  to  Vienne  in  Gaul.     'Ihen  Cajsar  Augtislus 
gave    command    that  the  kingdom   should   hu  divided  into 
tetrarchios,  and  gave  three  parts  to  the  sons  of  Ilcrod.     This 
Herod  then  who  beheaded  John  is  the  son  of  that  greater 
Herod  under  whom  tlie   Lord  was  bom ;    and  this  is  con- 
GIoM.     finned    by    the    Evangelist    adding    the   tctrarch.      Gloss. 
Having  mentioned  this  supposition   of  John's  resurrection, 
because    he    had  never   yet   spoken   of  his  death,  he  now 
returns,  and  narrates  how  it  came  to  pass.      Chuys.     And 
this  relation    is   not   set  before   us   as  a  principal  matter, 
because    the    Evangelist's  only  object    was  to  tell   us  con- 
cerning   Christ,    and    nothing  beyond,  unless   so    far   as   it 
furthered  this  object.     He  says  then,  For  Herod  had  seized 
Aug.  DeJofm,  and  bound  him.     Aug.  Luke  does  not  give  this  in  the 
£°"*'4^  same  order,  but  where  he  is  speaking  of  the  Lord's  baptism, 
so  that  he  took  beforehand  an  event  which  happened  long 
afterwards.     For  after  that  saying  of  John's  concerning  the 
Lord,  that  His  fan  is  in  His  hand,  he  straightway  adds  this, 
which,  as  we  may  gather  from  John's  Gospel,  did  not  follow 
immediately.     For  he  relates  that  after  Jesus  was  baptized, 
He  went  into  Galilee,  and  thence  returned  into  Judaea,  and 
baptized  there  near  to  the  Jordan  before  John  was  cast  into 
prison.     But  neither  Matthew  nor  Mark  have  placed  John's 
imprisonment  in  that  order  in  which  it  appears  from  their 
own  writings  that  it  took  place ;    for  they  also  say  that  when 
John   was  delivered  up,  the  Lord  went  into  Galilee,  and 
after  many  things  there  done,  then  by  occasion  of  the  fame 
of  Christ  reaching  Herod  they  relate  what  took  place  in  the 
imprisonment  and  beheading  of  John.     The  cause  for  which 
he  had  been  cast  into  prison  he  shews  when  he  says.  On 
account  of  Herodias  his  brother's  tcife.     For  John  had  said 
unto  him.  It  is  not  lawful  for  thee  to  hare  her.     Jkrome  ; 
The  old  history  tells  us,  that  Phili})  the  son  of  Herod  the 
greater,  the  brother  of  this  Herod,  had  taken  to  wife  He- 
rodias daughter  of  Aretas,  king  of  the  Arabs;   and  that  he, 
the  father-in-law,  having  afterwards  cause  of  quarrel  witli 
his  son-in-law,  took  away  his  daughter,  and  to  grieve  her 
husband  gave  her  in  marriage  to  his  enemy  Herod.      John 
the  Baptist  therefore,  who  came  in  the  spirit  and  power  of 
FHias,  with   the   same  authority  thai    he   had   exerted  over 


VKR.  6 — 1->.  ST.  MATTHEW.  525 

Ahab  and  Jezebel,  rebuked  Herod  and  Herodias,  because 
that  they  had  entered  into  unlawful  wedlock ;  it  being 
unlawful  while  the  own  brother  yet  lives  to  take  his  wife. 
He  preferred  to  endanger  himself  with  the  King,  than  to  be 
forgetful  of  the  commandments  of  God  in  commending 
himself  to  him.  Chkys.  Yet  he  speaks  not  to  the  woman 
but  to  the  husband,  as  he  was  the  chief  person.  Gloss.  And  Gloss. 
perhaps  he  observed  the  Jewish  Law,  according  to  which 
John  forbade  him  this  adultery.  And  desiring  to  kill  hitn, 
he  feared  the  people.  Jerome  ;  He  feai'ed  a  disturbance 
among  the  people  for  John's  sake,  for  he  knew  that  multi- 
tudes had  been  baptized  by  him  in  Jordan ;  but  he  was 
overcome  by  love  of  his  wife,  which  had  already  made  him 
neglect  the  commands  of  God.  Gloss.  The  fear  of  God  Gloss, 
amends  us,  the  fear  of  man  torments  us,  but  alters  not  our""^ 
will ;  it  rather  renders  us  more  impatient  to  sin  as  it  has 
held  us  back  for  a  time  from  our  indulgence. 

6.  But  when  Herod's  birthday  was  kept,  the 
daughter  of  Herodias  danced  before  them,  and 
pleased  Herod. 

7.  Whereupon  he  promised  with  an  oath  to  give 
her  whatsoever  she  would  ask. 

8.  And  she,  being  before  instructed  of  her  mother, 
said.  Give  me  here  John  Baptist's  head  in  a  charger. 

9.  And  the  king  was  sorry  :  nevertheless  for  the 
oath's  sake,  and  them  which  sat  with  him  at  meat, 
he  commanded  it  to  be  given  her. 

10.  And  he  sent,  and  beheaded  John  in  the  prison. 

11.  And  his  head  was  brought  in  a  charger,  and 
given  to  the  damsel  :  and  she  brought  it  to  her 
mother. 

12.  And  his  disciples  came,  and  took  up  the  body, 
and  buried  it,  and  went  and  told  Jesus. 

Gloss.  The  Evangelist  having  related  John's  imprison- Gloss, 
ment,  proceeds  to  his  putting  to  death,  saying,  But  on "°"  °^ 
Herod's  birthday,  the  daughter  of  Herodias  danced  in  the 


526  GOSPRL  ACCORDINO  TO  CHAI'.  XIV. 

midft.  JhRoMi:  ;  Wc  find  no  otliere  kot'ping  their  birthday 
besides  Ilerod  and  Pharaoh,  that  they  who  were  alike  in 
their  wickedness  might  bo  alike  in  their  festivities.  Hkmio. 
It  should  be  known  that  it  is  cu.stoinary  not  for  rich  only 
but  for  ])oor  mothers  also,  to  educate  their  daughters  so 
chastely,  that  they  arc  scarce  so  much  as  s  "en  by  strangers. 
Hut  this  unchaste  woman  had  so  brought  up  her  daughter 
after  the  same  manner,  that  she  had  taught  her  not  chastity 
but  dancing.  Nor  is  Ileiod  to  be  less  blamed  who  forgot 
that  his  was  a  royal  palace,  but  this  woman  made  it  a 
theatre  ;  And  it  pleased  Herod,  so  thai  he  awore  with  an 
oath  (hat  he  would  give  her  whatsoever  she  should  ask  of 
him.  Jerome;  I  do  not  excuse  Herod  that  he  committed 
this  murder  against  his  will  by  reason  of  his  oath,  for 
perhaps  he  took  the  oath  for  the  very  purpose  of  bringing 
about  the  murder.  But  if  he  says  that  he  did  it  for  his  oath's 
sake,  had  she  asked  the  death  of  her  mother,  or  her  father, 
would  he  have  granted  it  or  not  ?  Wliat  then  he  would  have 
refused  in  his  own  person,  he  ought  to  have  rejected  in  that 
Isidore,  of  the  Prophet.  Isidork;  In  evil  pronjises  then  break 
Syn.  ii.  ^^ith.  lliat  promise  is  impious  which  must  be  kept  by 
i<^-  crime;  that  oath  is  not  to  be  observed  by  which  we  have 
unwittingly  pledged  ourselves  to  evil.  It  follows,  And  she 
beiny  be/ore  instructed  of  her  mother  said,  Gire  me  here 
John  Baptisfs  head  in  a  charger.  Jerome  ;  For  Herodias, 
fearing  that  Herod  might  some  time  recover  his  senses,  and 
be  reconciled  to  his  brother,  and  dissolve  their  unlawful 
union  by  a  divorce,  instructs  her  daughter  to  ask  at  once 
at  the  banquet  the  head  of  John,  a  reward  of  blood  worthy 
of  the  deed  of  the  dancing.  CiiRYS.  Here  is  a  twofold 
accusation  against  the  damsel,  that  she  danced,  and  that  she 
chose  to  ask  an  execution  as  her  reward.  Observe  how 
Herod  is  at  once  cruel  and  yielding  ;  he  obliges  himself  by 
an  oath,  and  leaves  her  free  to  choose  her  request.  Yet 
when  he  knew  what  evil  was  resulting  from  her  request, 
he  was  grieved.  And  the  king  was  sorry,  for  virtue  gains 
praise  and  admiration  even  among  the  bad.  Jerome  ; 
Otherwi.se  ;  It  is  the  manner  of  Scripture  to  speak  of  events 
as  they  were  commonly  viewed  at  the  time  by  all.  So 
Joseph  is  called  by  Mary  herself  the  father  of  Jesus ;  so  here 


VER.  6 — 12.  ST.  MATTHEW.  527 

Herod  is  said  to  be  sorry,  because  the  guests  believed  that 
he  was  so.  This  dissembler  of  his  own  inclinations,  this 
contriver  of  a  murder  displayed  sorrow  in  his  face,  when 
he  had  joy  in  his  mind.  For  his  oatJis  sake,  and  them 
which  sat  with  him  at  meat,  he  commanded  it  to  be  given. 
He  excuses  his  crime  by  his  oath,  that  his  wickedness 
might  be  done  under  a  pretence  of  piety.  That  he  adds, 
and  them  that  sat  at  meat  with  him,  he  would  have  them 
all  sharers  in  his  crime,  that  a  bloody  dish  might  be  brought 
in  in  a  luxurious  feast.  Chkys.  If  he  was  afraid  to  have  so 
many  witnesses  of  his  perjury,  how  much  more  ought  he  to 
have  feared  so  many  witnesses  of  a  murder  ?  Remig.  Here 
is  a  less  sin  done  for  the  sake  of  another  greater ;  he  would 
not  extinguish  his  lustful  desires,  and  therefore  he  betakes 
him  to  luxurious  living  ;  he  would  not  put  any  restraint 
on  his  luxury,  and  thus  he  passes  to  the  guilt  of  murder; 
for,  He  sent  and  beheaded  John  in  prison,  and  his  head  was 
brought  in  a  charger.  Jerome;  We  read  in  Roman  history, Hieron. 
that  Flaminius,  a  Roman  general,  sitting  at  supper  with  his^j^^'j^^ 
mistress,  on  her  saying  that  she  had  never  seen  a  man  43. 
beheaded,  gave  permission  that  a  man  under  sentence  for  a 
capital  crime  should  be  brought  in  and  beheaded  during  the 
entertainment.  For  this  he  was  expelled  the  senate  by  the 
censors,  because  he  had  mingled  feasting  with  blood,  and 
had  employed  death,  though  of  a  criminal,  for  the  amuse- 
ment of  another,  causing  murder  and  enjoyment  to  be  joined 
together.  How  much  more  wicked  Herod,  and  Herodias, 
and  the  damsel  who  danced ;  she  asked  as  her  bloody 
reward  the  head  of  a  Prophet,  that  she  might  have  in  her 
power  the  tongue  that  reproved  the  unlawful  nuptials. 
Greg.  But  not  without  most  deep  wonder  do  I  consider,  Greg. 
that  he  who  in  his  mother's  womb  was  filled  with  the  spirit  7'^' "'' 
of  prophecy,  than  whom  there  arose  not  a  greater  among 
them  that  are  born  of  women,  is  cast  into  prison  by  wicked 
men,  and  is  beheaded  because  of  the  dancing  of  a  girl,  and 
that  a  man  of  such  severe  life  dies  for  the  sport  of  shameful 
men.  Are  we  to  think  that  there  was  any  thing  in  his  life 
which  this  so  shameful  death  should  wipe  away  ?  God  thus 
oppresses  His  people  in  the  least  things,  because  He  sees 
how   He   may   reward   them    in   the  highest  things.     And 


528  OOaPEI.  ACCORDING  TO  .l.U      \1\. 

hence  may  be  gathered  what  they  will  sufler  whom  He  casUi 
(  away,  if  He  thus  tortures  those  He  lovcR.       Id.    And  John 

KMx.  7.  is  "ot  sought  out  In  sufler  conceniing  the  confession  of 
Christ,  but  for  tin  tmtli  of  righteousness.  But  because 
Christ  is  truth,  he  goes  to  death  for  Christ  in  going  for 
truth.  It  follows,  Atid  his  disciples  came,  and  took  up  his 
body^  and  buried  it.  Jeromk;  Hy  which  we  may  under- 
stand both  the  disciples  of  John  himself,  and  of  the  Saviour. 
Raban.  Raban.  Josephus  relates,  that  John  was  sent  bound  to  tlie 
xTiii.V  castle  of  Mecheron,  and  there  beheaded ;    but  ecclesiastical 

MachKjiistory  relates  that  he  was  buried  in   Sebastia,  a  town  of 

ru«,  . 

ChryK.    Palestine,    which    was    formerly   called   Samaria.       Chrys. 

HI?"*  Observe  how  John's  disciples  are  henceforth  more  attached 
to  Jesus;  they  it  is  who  told  Him  what  was  done  con- 
cerning John  ;  And  they  came  and  told  Jesus.  For  leaving 
all  they  take  refuge  with  Him,  and  so  by  degrees  after  their 
calamity,  and  the  answer  given  by  Christ,  they  are  set  right. 
Hilary  ;  Mystically,  John  represents  the  Law  ;  for  the  Law 
preached  Christ,  and  John  came  of  the  Law,  preaching 
Christ  out  of  the  Law.  Herod  is  the  IMnce  of  the  people, 
and  the  Prince  of  the  people  bears  the  name  and  th  j  cause  of 
the  whole  body  put  under  him.  John  then  warned  Herod 
that  he  should  not  take  to  him  his  brother's  wife.  For  there 
are  and  there  were  two  people,  of  the  circumcision,  and  of 
the  Gentiles ;  and  these  are  brethren,  children  of  the  same 
parent  of  the  human  race,  but  the  Law  warned  Israel  that 
he  should  not  take  to  him  the  works  of  the  Gentiles  and  un- 
belief which  was  united  to  them  as  by  the  bond  of  conjugal 
love.  On  the  birthday,  that  is  amidst  the  enjoyments  of  the 
things  of  the  body,  the  daughter  of  Herodias  danced  ;  for 
pleasure,  as  it  were  springing  from  unbelief,  was  carri<Ml  in  its 
alluring  course  throughout  the  whole  of  Israel,  and  the 
nation  bound  itself  thereto  as  by  an  oath,  for  for  sin  and 
worldly  pleasures  the  Israelites  sold  the  gifts  of  eternal  life. 
She  (Pleasure),  at  the  suggestion  of  her  mother  Unbelief, 
begge<l  that  there  should  be  given  her  the  head  of  John, 
that  is,  the  glory  of  the  Law ;  but  the  people  knowing  the 
good  that  was  in  the  Law,  yielded  these  tenns  to  pleasure, 
not  without  sorrow  for  its  own  danger,  conscious  that  it 
ought  not  to  have  given  up  so  great  glory  of  its  teachers. 


VER.  13,   14,  ST.  MATTHEW.  529 

But  forced  by  its  sins,  as  by  the  force  of  an  oath,  as  well  as 
overcome  by  the  fear,  and  corrupted  by  the  example  of  the 
neighbouring  princes,  it  soiTowfully  yields  to  the  blandish- 
ments of  pleasure.  So  among  the  other  gratifications  of  a 
debauched  people  the  head  of  John  is  brought  in  in  a  dish, 
that  is  by  the  loss  of  the  Law,  the  pleasures  of  the  body, 
and  worldly  luxury  is  increased.  It  is  carried  by  the  damsel 
to  her  mother;  thus  depraved  Israel  offered  up  the  glory  of 
the  Law  to  pleasure  and  unbelief  The  times  of  the  Law 
being  expired,  and  buried  with  John,  his  disciples  declare 
what  is  done  to  the  Lord,  coming,  that  is,  to  the  Gospels 
from  the  Law.  Ra.ban.  Otherwise;  Even  at  this  day  we 
see  that  in  the  head  of  the  Prophet  John  the  Jews  have  lost 
Christ,  who  is  the  head  of  the  Prophets.  Jerome  ;  And  the 
Prophet  has  lost  among  them  both  tongue  and  voice. 
Remig.  Otherwise ;  The  beheading  of  John  marks  the 
increase  of  that  fame  which  Christ  has  among  the  people, 
as  the  exaltation  of  the  Lord  upon  the  cross  marks  the 
progress  of  the  faith ;  whence  John  had  said.  He  must  ^^^'^  3, 
increase,  but  I  must  decrease. 


13.  When  Jesus  heard  of  it,  he  departed  thence 
by  ship  into  a  desert  place  apart :  and  when  the 
people  had  heard  thereof,  they  followed  him  on  foot 
out  of  the  cities. 

14.  And  Jesus  went  forth,  and  saw  a  great  multi- 
tude, and  was  moved  with  compassion  toward  them, 
and  he  healed  their  sick. 

Gloss.  The  Saviour  having  heard  the  death  of  His  Baptist,  Gloss. 
retired  into  the  desert;    as  it  follows,  which  when  Jesus  had^^:  ^°" 
heard,  he  departed  thence  hy  ship  into  a  desert  place.     Aug.  Aug.  De 
This  the  Evangelist  relates  to  have  been  done  immediately  ^""^'^c 
after  the  passion  of  John,  therefore  after  this  were  those  things 
done    that    were    spoken   of  above,  and    moved    Herod  to 
say,  This  is  John.     For  we  must  suppose  those  things  to 
have  been  after  his  death  which  report  carried  to  Herod, 
and  which  moved  him  to  doubt  who  he  could  be  concerning 

VOL.  I.  2  m 


MO  UOSPKI     \(  (  ..i;iM\(.  TO 


t    I!  M'.    \I\ 


\\li<niilir  luMi.i  siuli  lliii)--  .  l.n  liiiiisclt'  lnui  piil  .l.ilm  lo 
.ii'alli.  .Ii  i;.iMi  ;  l|i'  dpi  ihM  r.iiiv  into  |ii.-  disrrt  iIumui^Ii 
Tear  ol  <UMtli,  a^  somr  sii|)]misc,  i.iit  in  nicrtv  to  I  lis  (  nmii-  <, 
that  tlu-y  nii<;lil  not  add  uiur  I,  r  |o  niurdcr  ;  |mttiii^' oil  1 1  is 
(Icatli  till  \\\v  day  ol'Ilis  passion  ;  on  wliirli  da\  the  lain!)  is 
to  l)f  slain  as  the  sacrament,  and  the  jm)>Is  oi  iIk  in  that 
lii'licvc  to  lie  sprinkled  with  the  blood.  Or,  lie  rrHird  to 
Iravr  ns  an  r\ani]>lf  Id  shnn  tliat  rnshnrss  \\lii(di  leads  men 
to  sinrender  ilicnistdx  t  >  volnntarilx ,  hecan'^e  not  all  jn  rsexcrc 
willi  like  constancy  under  tortme  with  the  winih  they 
oHcrcd  tlinnstdvcs  to  it.  I'or  this  reason  lie  sa\  s  in  another 
place,  Jl/u'fi  tJiftj  sliall  pi'isfiiili'  i/an  in  idk  <ilii,/lir  iff  to 
miothrr.       Whence    the  ist     says    not     •  lied."     hnt 

elej:;antl\,  (Icjuirlcd  iheui,.  ..,.  ■  withdrew,'^  shewing;  that 
lie  shunned  rather  than  I'eared  jierstcution.  ( )r  I'or  another 
reason  He  might  have  withdrawn  into  a  des> n  ]i]aee  on 
hearing  of  .lolni's  dealli.  namely,  to  prove  tiie  laith  of  the 
believers.  C'iii.\s.  ( )r ;  lie  did  this  because  He  desirecl  to 
prolong  the  cecononiy  of  His  liuinanity.  the  time  not  being 
vet  come  for  openly  inanilesting  His  deity  ;  wherefore  also 
He  charged  His  disciple.-^  that  they  shotdd  tell  no  man  that 
lie  was  the  Christ.  But  after  His  resurrection  He  would 
have  this  made  manifest.  Therefore  althoni,di  Wi^  knew  of 
Himself  what  was  done,  yet  before  it  was  told  Him  lie 
withdrew  not.  that  He  might  shew  the  verity  of  His  incar- 
nation in  all  things;  for  He  would  that  this  shoidd  l»e 
assured  not  by  sight  only,  but  by  His  actions.  And  wheji 
He  withdrew,  He  did  not  go  into  the  city,  hut  into  ihe 
desert  bv  .ship  that  none  might  follow  Jlini.  \  et  do  not  the 
nndtitndes  lease  Hin)  even  (or  this,  Iml  still  lolhiw  alter 
Him,  not  deterred  by  what  had  been  done  coneerinnLT  .'olin  ; 
whence  it    follows,   .hul    uhin    Ihr    mulfitudrs    Imd  Inn  id 

thrrr(if\      lliri/      follinri'd      liilli       i<}i       lent      niil       m'     (],,■     f'i//r\\ 

Jkhomi  ;  rhe\  I'oHowed  on  loot,  not  riding,  or  in  carriages, 
but  with  the  toil  of  tlitir  own  lcp:s,  to  .shew  the  ardour  of 
their  mind,  ('iiins.  And  the\  innnediatcdv  reap  the  nward 
of  this  ;  tor  it  lollows.  .Ind  he  uiiil  mil  ti/ul  sun-  a  i/rrat 
liinllitnili  .  mid  In  hud  lowixissiini  iiju'ii  I  In  in,  and  Innlrd 
their  huU.  lor  thoiiudi  great  was  lh<'  atieeiion  oi  ih,.s,. 
who  had  lett   their  cities,  and  sought  Him  earelnlly,  ye|   the 


VER.   15 — 21.  ST.  MATTHEW.  531 

things  that  were  done  by  Him  surpassed  tlie  reward  of  any 
zeal.  Therefore  he  assigns  compassion  as  the  cause  of  this 
liealing.  And  it  is  great  compassion  to  heal  all,  and  not  to 
require  faith.  Hilary;  Mystically;  The  Word  of  God,  on 
the  close  of  the  Law,  entered  the  ship,  that  is,  the  Church ; 
and  departed  into  the  desert,  that  is,  leaving  to  walk  with 
Israel,  He  passes  into  breasts  void  of  Divine  knowledge. 
The  multitude  learning  this,  follows  the  Lord  out  of  the  city 
into  the  desert,  going,  that  is,  from  the  Synagogue  to  the 
Church.  The  Lord  sees  them,  and  has  compassion  upon 
them,  and  heals  all  sickness  and  infirmity,  that  is.  He 
cleanses  their  obstructed  minds,  and  unbelieving  hearts 
for  the  understanding  of  the  new  preaching.  Jerome  ;  It  is 
to  be  observed  moreover,  that  when  the  Lord  came  into  the 
desert,  great  crowds  followed  Him ;  for  before  He  went 
into  the  wilderness  of  the  Gentiles,  He  was  worshipped 
by  only  one  people.  They  leave  their  cities,  that  is,  their 
former  conversation,  and  various  dogmas.  That  Jesus  went 
out,  shews  that  the  multitudes  had  the  will  to  go,  but 
not  the  strength  to  attain,  therefore  the  Saviour  departs  out 
of  His  place  and  goes  to  meet  them. 


15.  And  when  it  was  evening,  his  disciples  came 
to  him,  saying.  This  is  a  desert  place,  and  the  time 
is  now  past ;  send  the  multitude  away,  that  they 
may  go  into  the  villages,  and  buy  themselves  victuals. 

16.  But  Jesus  said  unto  them.  They  need  not 
depart ;  give  ye  them  to  eat. 

17.  And  they  say  unto  him,  We  have  here  but 
five  loaves,  and  two  fishes. 

18.  He  said,  Bring  them  hither  to  me. 

19.  And  he  commanded  the  multitude  to  sit  down 
on  the  grass,  and  took  the  five  loaves,  and  the  two 
fishes,  and  looking  up  to  heaven,  he  blessed,  and 
brake,  and  gave  the  loaves  to  his  disciples,  and  the 
disciples  to  the  multitude. 

20.  And  they  did  all  eat,  and  were  filled  :    and 

2  M  2 


d39  iJOSI'KI.  ACCURDINU  TO  CHAP.  XIV. 

they  took  up  of  the  fnvgments  that  remained  twelve 
baskets  full. 

21.  And    they    that    had    eaten    were    about    five 
thousand  men,  beside  women  and  children. 

CnRYS.    It  is  a  proof  of  the  faith  of  these  multitudes  that 
they    endured   hunger   in    waiting   for   the    Lord   even    till 
evening  ;    to  which   purpose  it  follows,  And  uhen  it  nan 
evening,  his  disciples  came  unto  him,  saying,  This  is  a  desert 
place,  and  the  time  is  now  past.     The  Lord  purposing  to 
feed  them  waits  to  be  asked,  as  always  not  stepping  forward 
first  to  do  miracles,  but  when  called  upon.     None  out  of  the 
crowd  approached  Him,  both  because  they  stood  in  great 
awe  of  Him,  and  because  in  their  zeal  of  love  they  did  not 
feel  their  hunger.     But  even  the  disciples  do  not  come  and 
say.  Give  them  to  eat ;    for  the  disciples  were  as  yet  in  an 
imperfect  condition  ;    but  they  say,  Tfiis  is  a  desert  place. 
So  that  what  was  proverbial  among  the  Jews  to  express  a 
P».  78,  miracle,  as  it  is  said,  Can  he  spread  a  table  in  the  uilder- 
tiess  ?   this  also  He  shews  among  his  other  works.     For  this 
cause    also    He   leads    them    out   into  the   desert,  that  the 
miracle  might  be  clear  of  all  suspicion,  and  that  none  might 
suppose  that  any  thing  was  supplied  towards  the  feast  from 
any  neighbouring  town.     But  though  the  place  be  desert, 
yet  is  He  there  who  feeds  the  world ;    and  though  the  hour 
is,  as  they  say,  past,  yet  He  who  now  commanded  was  not 
subjected  to  hours.     And  though  the  Lord  had  gone  before 
His  disciples  in  healing  many  sick,  yet  they  were  so  im- 
perfect that  they  could  not  judge  what  He  would  do  con- 
cerning   food    for    them,    wherefore    they    add.    Send  the 
multitude  away,  that  they  may  go  into  the  towns,  and  buy 
themselves  food.     Observe  the  wisdom  of  the  Master;    He 
says  not  straightway  to  them,  *  I  will  give  them  to  eat ;'   for 
they  would  not  easily  have  received  this,  but,  Jesus  said 
unto  them.   They  need  not  depart,   CUve  ye  them  to  eat. 
JER0.ME ;    Wherein   He  calls  the  Apostles  to  breaking  of 
bread,   that   the    greatness   of  the  miracle  might  be  more 
Aog.De  evident  by  their  testimony  that  they  had  none.      Aug.    It 
^jJ'4Q  may  perplex  some  how,  if  the  Lord,  according  to  the  relation 


VER.   15 — 21.  ST.  MATTHEW.  533 

of  John,  asked  Philip  whence  bread  was  to  be  found  for 
them,  that  can  be  true  which  Matthew  here  relates,  that  the 
disciples  first  prayed  the  Lord  to  send  the  multitudes  away, 
that  they  might  buy  food  from  the  nearest  towns.     Suppose 
then  that  after  these  words  the  Lord  looked  upon  the  multi- 
tude and  said  what  John  relates,  but  Matthew  and  the  others 
have  omitted.     And  by  such  cases  as  this  none  ought  to  be 
perplexed,  when  one  of  the  Evangelists  relates  what  the 
rest  have  omitted.      Chrys.    Yet  not  even  by  these  words 
were  the   disciples   set  right,  but  speak  yet  to  Him  as  to 
man ;    They  answered  unto  Him,   We  have  here  but  Jive 
loaves  and  two  Jishes.     From  this  we  learn  the  philosophy 
of  the  disciples,  how  far  they  despised   food ;    they   were 
twelve  in  number,  yet  they  had  but  five  loaves  and  two 
fishes ;    for  things   of  the  body   were  contemned  by  them, 
they   were    altogether  possessed  by   spiritual   things.     But 
because  the  disciples  were  yet  attracted  to  earth,  the  Lord 
begins  to  introduce  the  things  that  were  of  Himself;    He 
saith  unto  them,  Bring  them  hither  to  me.     Wherefore  does 
He  not  create  out  of  nothing  the  bread  to  feed  the  multi- 
tude  with  ?    That  He  might  put  to  silence    the    mouth    of 
Marcion   and   Manichajus,  who  take  away  from  God  His '-e. deny 
creatures,  and  by  His  deeds  might   teach   that  all  things  ejected  ^ 
that  are  seen  are  His  works  and  creation,  and  that  it  is  He^^^^isi- 
that  has  given  us  the  fruits  of  the  earth,  who  said  in  the  world, 
beginning,  Let  the  earth  bring  forth  the  green  herb;    for  Gen.  i, 
this  is  no  less  a  deed  than  that.     For  of  five  loaves  to  make^^* 
so  many  loaves,  and  fishes  in  like  manner,  is  no  less  a  thing 
than    to   bring   fruits    from    the    earth,    reptiles    and    other 
living  things  from  the  waters ;    which  shewed   Him  to  be 
Lord  both  of  land  and  sea.     By  the  example  of  the  disciples 
also  we  ought  to  be  taught,  that  though  we  should  have  but 
little,  we  ought  to  give  that  to  such  as  have  need.     For 
they  when  bid  to  bring  their  five  loaves  say  not,  Whence 
shall  we  satisfy  our  own  hunger.?    but  immediately  obey; 
And  He  commanded  the  multitude  to  sit  down  on  the  grass, 
and  took  the  Jive  loaves  and  the  two  Jishes,  and  looking  up 
to  heaven  blessed  them,  and  brake.     Why  did  He  look  to 
heaven  and  bless?    For  it  should  be  believed  concerning 
Him  that  He  is  from  the  Father,  and  that  He  is  equal  with 


•"iSJ  noSFKL  ACCORDING  TO  CHAP.  XIV. 

the  Fallicr.  His  equality  He  shews  when  He  docs  all 
things  with  power.  That  He  is  from  the  I'ather  He  shews 
by  referring  to  Him  wliatsoevcr  He  does,  and  calling  upon 
Him  on  all  occasions.  To  prove  these  two  things  therefore, 
He  work.s  His  miracles  at  times  with  power,  at  other  times 
with  prayer.  It  should  be  considered  also  that  in  lesser 
things  He  looks  to  heaven,  but  in  greater  He  does  all  with 
power.  When  He  forgave  sins,  raised  the  dead,  stilled  the 
sea,  opened  the  secrets  of  the  heart,  opened  the  eyes  of  him 
that  was  bom  blind,  which  were  works  only  of  God,  He  is 
not  seen  to  pray ;  but  when  He  multiplies  the  loaves,  a  work 
less  than  any  of  these,  He  looks  up  to  heaven,  that  you  may 
learn  that  even  in  little  things  He  has  no  power  but  from 
His  Father.  And  at  the  same  time  He  teaches  us  not  to 
touch  our  food,  until  we  have  returned  thanks  to  Him  who 
gives  it  us.  For  this  reason  also  He  looks  up  to  heaven, 
because  His  disciples  had  rxamples  of  many  other  miracles, 
but  none  of  this.  Jeko.mi  ;  While  the  Lord  breaks  there  is 
a  sowing  of  food ;  for  had  the  loaves  been  whole  and  not 
broken  into  fragments,  and  thus  divided  into  a  manifold 
harvest,  they  could  not  have  fed  so  great  a  multitude.  'J'hc 
multitude  receives  the  food  from  the  Lord  through  the 
Apostles ;  as  it  follows.  And  he  gave  the  loaves  to  his 
disciples,  and  the  disciples  to  the  multitude.  Chkys.  In 
doing  which  He  not  only  honoured  them,  but  would  that 
upon  this  miracle  they  should  not  be  unbelieving,  nor  forget 
it  when  it  was  past,  seeing  their  own  hands  had  bomo 
witness  to  it.  Therefore  also  He  suffers  the  multitudes  first 
to  feel  tlie  sense  of  hunger,  and  His  disciples  to  come  to 
Him,  and  to  ask  Him,  and  He  took  the  loaves  at  their 
hands,  that  they  miglit  li  i\ c  many  testimonies  of  that  that 
was  done,  and  many  ihings  to  remind  them  of  the  miracle. 
From  this  that  He  gave  them,  nothing  more  than  bread  and 
fish,  and  that  He  set  this  ecpially  before  all.  He  taught 
them  moderation,  frugality,  and  that  charity  by  which  they 
should  ha%'e  all  things  in  common.  'J'his  He  also  taught 
them  in  the  place,  in  making  them  sit  down  upon  the  grass ; 
for  He  sought  not  to  feed  the  body  only,  but  to  instnict  the 
mind.  But  the  bread  and  fish  multiplied  in  the  disciples* 
hands;    whence  it  follows,  And  they  did  all  eat,  and  nere 


VER.  15 — 21.  ST.  MATTHEW.  535 

Jilled.  But  the  miracle  ended  not  here  ;  for  He  caused  to 
abound  not  only  whole  loaves,  but  fragments  also ;  to  shew 
that  the  first  loaves  were  not  so  much  as  what  was  left,  and 
that  they  who  were  not  present  might  learn  what  had  been 
done,  and  that  none  might  think  that  what  had  been  done 
was  a  phantasy ;  And  Ihey  took  up  fragments  that  ivere  left, 
twelve  baskets  fidl.  Jerome;  Each  of  the  Apostles  fills  his 
basket  of  the  fragments  left  by  his  Saviour,  that  these  frag- 
ments might  witness  that  they  were  true  loaves  that  were 
multiplied.  Chrys.  For  this  reason  also  He  caused  twelve 
baskets  to  remain  over  and  above,  that  Judas  might  bear  his 
basket.  He  took  up  the  fragments,  and  gave  them  to  the 
disciples  and  not  to  the  multitudes,  who  were  yet  more 
imperfectly  trained  than  the  disciples.  Jerome  ;  To  the 
number  of  loaves,  five,  the  number  of  the  men  that  ate  is 
apportioned,  five  thousand ;  And  the  numher  of  them  that 
had  eaten  was  about  Jive  thousand  men,  besides  ivomen  and 
children.  Chrys.  This  was  to  the  very  great  credit  of  the 
people,  that  the  women  and  the  men  stood  up  when  these 
remnants  still  remained.  Hilary  ;  The  five  loaves  are  not 
multiplied  into  more,  but  fragments  succeed  to  fragments; 
the  substance  growing  whether  upon  the  tables,  or  in  the 
hands  that  took  them  up,  I  know  not.  Raban.  When  John 
is  to  describe  this  miracle,  he  first  tells  us  that  the  passover 
is  at  hand ;  Matthew  and  Mark  place  it  immediately  after 
the  execution  of  John.  Hence  we  may  gather,  that  he  was 
beheaded  when  the  paschal  festival  was  near  at  hand,  and 
that  at  the  passover  of  the  following  year,  the  mystery  of  the 
Lord's  passion  was  accomplished.  Jerome;  But  all  these 
things  are  full  of  mysteries  ;  the  Lord  does  these  things  not 
in  the  morning,  nor  at  noon,  but  in  the  evening,  when  the 
Sun  of  righteousness  was  set.  Remig.  By  the  evening  the 
Lord's  death  is  denoted ;  and  after  He,  the  true  Sun,  was  set 
on  the  altar  of  the  cross.  He  filled  the  hungry.  Or  by 
evening  is  denoted  the  last  age  of  this  world,  in  which  the 
Son  of  God  came  and  refreshed  the  multitudes  of  those  that 
believed  on  Him.  Raban.  When  the  disciples  ask  the  Lord 
to  send  away  the  multitudes  that  they  might  buy  food  in 
the  towns,  it  signifies  the  pride  of  the  Jews  towards  the 
multitudes   of  the   Gentiles,  whom  they  judged  rather  fit 


536  (iOSP^L  ACCORDING  TO  CHAP.  XIV. 

to  seek  for  themselves  food  in  the  assemblies  of  the  Pharisees 
than  to  use  the  pasture  of  the  Divine  books.  Hilary  ;  But 
the  Lord  answered,  They  hate  no  need  to  yo^  shewing  that 
those  whom  He  heals  have  no  need  of  the  food  of  mercenary 
doctrine,  and  have  no  necessity  to  return  to  Judaea  to  buy 
food  ;  and  He  commands  the  -Apostles  that  they  give  them 
food.  Did  He  not  know  then  that  there  was  nothing  to  give 
them  ?  But  there  was  a  comidele  series  of  types  to  be  set 
forth  ;  for  as  yet  it  was  not  given  the  Apostles  to  make 
and  minister  the  heavenly  bread,  the  food  of  eternal  life  ; 
and  their  answer  thus  belongs  to  the  chain  of  spiritual 
intery)retati()n  ;  they  were  as  yet  confined  to  the  five  loaves, 
that  is,  the  five  books  of  the  Law,  and  the  two  fishes,  that 
is,  the  preaching  of  the  Prophets  and  of  John.  Raban.  Or, 
by  the  two  fishes  we  may  understand  the  Prophets,  and  the 
Psalms,  for  the  whole  of  the  Old  Testament  was  compre- 
hended in  these  three,  the  Law,  the  Prophets,  and  the 
Psalms.  Hilary  ;  These  therefore  the  Apostles  first  set 
forth,  because  they  were  yet  in  these  things  ;  and  from  these 
things  the  preaching  of  the  Gospel  grows  to  its  more  abun- 
dant strength  and  virtue.  Then  the  people  is  commanded 
to  sit  down  upon  the  grass,  as  no  longer  lying  upon  the 
ground,  but  resting  upon  the  Law,  each  one  reposing  upon 
the  fruit  of  his  own  works  as  upon  the  grass  of  the  earth. 
Jerome;  Or,  they  are  bid  to  lie  down  on  the  grass,  and 
that,  according  to  another  Evangelist,  by  fifties  and  by 
hundreds,  that  after  they  have  trampled  upon  their  flesh, 
and  have  subjugated  the  pleasures  of  the  world  as  dried 
grass  under  them,  then  by  the  presence*  of  the  number 
fifty,  they  ascend  to  the  eminent  perfection  of  a  hundred. 
He  looks  up  to  heaven  to  teach  us  that  our  eyes  are 
to  be  directed  thither.  The  Law  with  the  Prophet* 
is  broken,  and  in  the  midst  of  them  are  brought  forward 
mysteries,  that  whereas  they  partook  not  of  it  whole,  when 
broken  into  pieces  it  may  be  food  for  the  multitude  of  the 

•  Vallarsi  rends  poenitentiain,  Jerome  number  fifty;     for    fifty    twice   ukeo 

ha*  borrowed  the  interpretation   from  makm   r  htindred  ;    bee«u»e  we  must 

Origen  who  refer*  to  the  jearof  jubilee;  finit  rent  frorn    evil    action*,   that   the 

and  the  Gloeoa  ordinaria  on  thin  verae  itout  may  afterward*  mor«  fully  repoae 

i*,  "  The  rent  of  the  .lubilee  i*  here  in  meditation." 
contained    under    the   mv*ferr    of    the 


VER.  22 — 33.  ST.  MATTHEW.  537 

Gentiles.  Hilary;  Then  the  loaves  are  given  to  the 
Apostles,  because  through  them  the  gifts  of  divine  grace 
were  to  be  rendered.  And  the  number  of  them  that  did  eat 
is  found  to  be  the  same  as  that  of  those  who  should  believe ; 
for  we  find  in  the  book  of  Acts  that  out  of  the  vast  number 
of  the  people  of  Israel,  five  thousand  men  believed.  Jerome  ; 
There  partook  five  thousand  who  had  reached  maturity  ;  for 
women  and  children,  the  weaker  sex,  and  the  tender-  age, 
were  unworthy  of  number;  thus  in  the  book  of  Numbers, 
slaves,  women,  children,  and  an  undistinguished  crowd,  are 
passed  over  unnumbered.  Raban.  The  multitude  being 
hungry,  He  creates  no  new  viands,  but  having  taken  what 
the  disciples  had.  He  gave  thanks.  In  like  manner  when 
He  came  in  the  flesh.  He  preached  no  other  things  than 
what  had  been  foretold,  but  shewed  that  the  writings  of  the 
Law  and  the  Prophets  were  big  with  mysteries.  That 
which  the  multitude  leave  is  taken  up  by  the  disciples, 
because  the  more  secret  mysteries  which  cannot  be  compre- 
hended by  the  uninstructed,  are  not  to  be  treated  with 
neglect,  but  are  to  be  diligently  sought  out  by  the  twelve 
Apostles  (who  are  represented  by  the  twelve  baskets)  and 
their  successors.  For  by  baskets  servile  offices  are  per- 
formed, and  God  has  chosen  the  weak  things  of  the  world 
to  confound  the  strong.  The  five  thousand  for  the  five 
senses  of  the  body  are  they  who  in  a  secular  condition 
know  how  to  use  rightly  things  without. 

22.  And  straightway  Jesus  constrained  his  dis- 
ciples to  get  into  a  ship,  and  to  go  before  him  unto 
the  other  side,  while  he  sent  the  multitudes  away. 

23.  And  when  he  had  sent  the  multitudes  away, 
he  went  up  into  a  mountain  apart  to  pray:  and  when 
the  evening  was  come,  he  was  there  alone. 

24.  But  the  ship  was  now  in  the  midst  of  the  sea, 
tossed  with  waves  :  for  the  wind  was  contrary. 

25.  And  in  the  fourth  watch  of  the  night  Jesus 
went  unto  them,  walking  on  the  sea. 

26.  And  when  the  disciples  saw  him  walking  on 


538  OOS^L  ACCORDING  TO  (IIAI*.  XIV. 

the  sea,  they  were  troubled,  saying,  It  is  a  spirit ; 
and  they  cried  out  for  fear. 

27.  But  straightway  Jesus  spake  unto  them,  say- 
ing. Be  of  good  cheer  ;  it  is  I  ;  be  not  afraid. 

28.  And  Peter  answered  him  and  said,  Lord,  if  it 
be  thou,  bid  me  come  unto  thee  on  the  water. 

29.  And  he  said,  Come.  And  when  Peter  was 
come  down  out  of  the  ship,  he  walked  on  the  water, 
to  go  to  Jesus. 

30.  But  when  he  saw  the  wind  boisterous,  he  was 
afraid ;  and  beginning  to  sink,  he  cried,  saying. 
Lord,  save  me. 

3L  And  immediately  Jesus  stretched  forth  his 
hand,  and  caught  him,  and  said  unto  him,  O  thou  of 
little  faith,  wherefore  didst  thou  doubt  ? 

32.  And  when  they  were  come  into  the  ship,  the 
wind  ceased. 

33.  Then  they  that  were  in  the  ship  came  and 
worshipped  him,  saying.  Of  a  truth  thou  art  the  Son 
of  God. 

Chrys,  Desiring  lo  occasion  a  dihgcnt  examination  of 
the  things  that  had  been  done,  He  commanded  those  who 
had  beheld  the  foregoing  sign  to  be  separated  from  Him  ; 
for  even  if  He  had  continued  present  it  would  liave  been 
said  that  He  had  wrought  the  miracle  fantastically,  and  not 
in  verity  ;  but  it  would  never  be  urged  against  Hira  that  He 
had  done  it  in  His  absence ;  and  therefore  it  is  said,  And 
atraiyhliray  Jesus  coi/ipcfled  ///.v  disciples  lo  gel  into  a  ship, 
and  to  go  before  him  to  the  ottier  sidcf  while  he  sent  the 
mullitudes  auay.  Jekomk;  These  words  shew  that  they 
left  the  Lord  unwillingly,  not  desiring  through  ihcir  love  for 
their  teacher  to  be  separated  from  Him  even  for  a  moment. 
CuKYs.  It  should  be  observed,  that  when  the  Lord  works  a 
great  miracle,  He  sends  the  multitudes  away,  teaching  us 
thereby  never  to  pursue  the  praise  of  the  nniltitufle,  nor  lo 
attract  them  to  us.     Further,  He  teaches  us  that  we  should 


VEK.  22 — 33.  ST.  MATTHEW.  539 

not  be  ever  mixed  with  crowds,  nor  yet  always  shunning 
them ;  but  that  both  may  be  done  with  profit ;  whence  it 
follows,  And  iclien  he  had  sent  the  miiUitude  aivay,  he  went 
up  into  a  mountain  apart  to  pray ;  shewing  us  that  solitude 
is  good,  when  we  have  need  to  pray  to  God.  For  this  also 
He  goes  into  the  desert,  and  there  spends  the  night  in 
prayer,  to  teach  us  that  for  prayer  we  should  seek  stillness 
both  in  time  and  place.  JekOjME;  That  He  withdraws  to 
pray  alone,  you  should  refer  not  to  Him  who  fed  five  thousand 
on  five  loaves,  but  to  Him  who  on  hearing  of  the  death  of 
John  withdrew  into  the  desert;  not  that  we  would  separate 
the  Lord's  person  into  two  parts,  but  that  His  actions  are 
divided  between  the  God  and  the  man.  Aug.  This  mayAu^.De 
seem  contrary  to  that  Matthew  says,  that  having  sent  theS"";,.^ 
multitudes  away.  He  went  up  into  a  mountain  that  He  might 
pray  alone ;  and  John  again  says,  that  it  was  on  a  mountain 
that  He  fed  this  same  multitude.  But  since  John  himself 
says  further,  that  after  that  miracle  He  retired  to  a  mountain 
that  He  might  not  be  held  by  the  multitude,  who  sought  to 
make  Him  a  king,  it  is  clear  that  He  had  come  down  from  the 
mountain  when  He  fed  them.  Nor  do  Matthew's  words,  He 
went  up  into  a  mountain  alone  to  pray,  disagree  with  this, 
though  John  says,  When  he  knew  that  they  would  come  to  John  6, 
make  him  a  king,  he  iciihdrew  into  a  mountain  himself  alone.  ^"'' 
For  the  cause  of  His  praying  is  not  contrary  to  the  cause  of 
His  retiring,  for  herein  the  Lord  teaches  us  that  we  have  great 
cause  for  prayer  when  we  have  cause  for  flight.  Nor,  again, 
is  it  contrary  to  this  that  Matthew  says  first,  that  He  bade 
His  disciples  go  into  the  boat,  and  then  that  He  sent  the 
multitudes  away,  and  went  into  a  mountain  alone  to  pray; 
while  John  relates  that  He  first  withdrew  to  the  mountain, 
and  then,  ichen  it  was  late,  his  disciples  went  down  to  the 
sea,  and  when  they  had  entered  into  a  boat,  S^'c.  for  who  does 
not  see  that  John  is  relating  as  afterwards  done  by  His  disci- 
ples what  Jesus  had  commanded  before  He  retired  into  the 
mountain  ?  Jerome  ;  Rightly  had  the  Apostles  departed  from 
the  Lord  as  unwilling,  and  slow  to  leave  Him,  lest  they 
should  suffer  shipwreck  whilst  He  was  not  with  them.  For 
it  follows,  Xow  when  it  teas  evening  he  was  thei'e  alone;  that 
is,  in  the  mountain ;  but  the  boat  was  in  the  middle  of  the 


540  OOSPEL  ACCORDING  TO  CHAP.  XIV. 

xea  tossed  ttith  the  waves;  for  the  wind  was  contrary. 
Chrys.  Again,  the  disciples  suffer  shipwreck,  as  they  had 
done  before;  but  then  tliey  Iiad  Him  in  the  boat,  but  now 
they  are  alone.  Thus  gradually  He  leads  them  to  higher 
things,  and  instructs  thoni  to  endure  all  nianfully.  Jehome; 
While  the  Lord  tarries  in  the  to]>  of  the  mountain,  straightway 
a  wind  arises  contrary  to  them,  and  stirs  up  the  sea,  and 
the  disciples  are  in  imminent  peril  of  shipwreck,  which  con- 
tinues till  Jesus  comes.  Chios.  But  He  suffers  them  to  be 
tossed  the  whole  night,  exciting  their  hearts  by  fear,  and 
inspiring  them  with  greater  desire  and  more  lasting  recollec- 
tion of  Him;  for  this  reason  He  did  not  stand  by  them 
immediately,  but  as  it  follows,  in  the  fourth  tratch  of  the 
uiyht  he  came  to  them  n-alking  upon  the  sea.  Jerome;  The 
military  guards  and  watches  are  divided  into  portions  of  three 
hours  each.  When  then  he  says  that  the  Lord  came  to  them 
in  the  fourth  watch,  this  shews  that  they  had  been  in  danger 
the  whole  night.  Chrys.  Teaching  them  not  to  seek  a 
speedy  riddance  of  coming  evil,  but  to  bear  manfully  such 
things  as  befal  them.  But  when  they  thought  that  they  were 
delivered,  then  was  their  fear  increased,  whence  it  follows, 
And  seeing  him  valking  upon  the  sea,  they  were  troubled, 
saying.  It  is  a  vision,  and  through  fear  they  cried  out.  For 
this  the  Lord  ever  does ;  when  He  is  to  rescue  from  any  evil, 
He  brings  in  things  terrible  and  difficult.  For  since  it  is 
impossible  that  our  temptation  .should  continue  a  long  time, 
when  the  warfare  of  the  righteous  is  to  be  finished,. then  He 
increases  their  conflicts,  desiring  to  make  greater  gain  of 
them  ;  which  He  did  also  in  Abraham,  making  his  hot  con- 
flict his  trial  of  tlie  loss  of  his  son.  Jerome  ;  A  confused 
noise  and  luicertain  sound  is  the  mark  of  great  fear.  But  if, 
according  to  Marcion  and  iManicha^us,  our  Lord  was  not 
bom  of  a  virgin,  but  was  seen  in  a  phantasm,  how  is  it  that 
the  Apostles  now  fear  that  they  have  seen  a  phantasm  (or 
vision)  ?  Chrys.  Christ  then  did  not  reveal  Himself  to  His 
disciples  until  they  cried  out ;  for  the  more  intense  their  fear, 
the  more  did  they  rejoice  in  His  }>resence  ;  whence  it  follows. 
And  immediately  Jesus  spoke  to  them,  saying,  lie  of  good 
cheer,  it  is  /,  be  not  afraid.  This  speech  look  away  their 
fear,  and  prepared  their  confidence.     Jerome  ;  Whereas  He 


VER.  22 — 33.  ST.  MATTHFiW.  541 

says,  It  is  I,  without  saying  who,  either  they  might  be  able 
to  understand  Him  speaking  through  the  darkness  of  night ; 
or  they  might  know  that  it  was  He  who  had  spoken  to  Moses, 
Say  unto  the  children  of  Israel,  He  that  is  has  sent  me  unto  Exod.3, 
you.     On  every  occasion  Peter  is  found  to  be  the  one  of  the 
most  ardent  faith.     And  with  the  same  zeal  as  ever,  so  now, 
while  the  others  are  silent,  he  believes  that  by  the  will  of  his 
Master  he  will  be  able  to  do  that  which  by  nature  he  cannot 
do ;  whence  it  follows,  Peter  answered  and  said  unto  him, 
Lord,  ij  it  be  thou,  bid  me  come  unto  thee  upon  the  water. 
As  much  as  to  say,  Do  thou  command,  and  straightway  it 
will  become  solid;  and  that  body  which  is  in  itself  heavy 
will  become  light.     Aug.  This  I  am  not  able  by  myself,  but  Aug. 
in  Thee  I  am  able.     Peter  confessed  what  he  was  in  himself,  -jq^^ 
and  what  he  should  receive  from  Him  by  whose  will  he  be- 
lieved he  should  be  enabled   to   do   that  which   no  human 
infirmity  was  equal  to.     Chrys.  See  how  great  his  warmth, 
how  great  his  faith.     He  said  not,  Pray  and  entreat  for  me  ; 
but  Bid  me ;  he  believes  not  only  that  Christ  can  Himself 
walk  on  the  sea,  but  that  He  can  lead  others  also  thereon  ; 
also  he  wishes  to  coma  to  Him  speedily,  and  this,  so  great  a 
thing,  he  asks  not  from  ostentation,  but  from  love.     For  he 
said  not,  Bid  me  walk  upon  the  waters,  but,  Bid  me  come 
unto  thee.     And  it  seems  that  having   shewn  in   the  first 
miracle  that  He  has  power  over  the  sea,  He  now  leads  them 
to  a  more  powerful  sign  ;  He  saith  unto  him.  Come.     And 
Peter,  going  forth  of  the  boat,  ualked  on  the  sea,  that  he 
might  go  to  Jesus.     Jerome  ;  Let  those  who  think  that  the 
Lord's  body  was  not  real,  because  He  walked  upon  the  yield- 
ing waters  as  a  light  a;thereal  substance,  answer  here  how 
Peter  walked,   whom   they  by  no  means   deny  to  be  man. 
Raban.  Lastly,  Theodorus  wrote  that  the  Lord  had  not  bodily 
weight  in  respect  of  His  flesh,  but  without  weight  walked  on 
the  sea.     But  the  catholic  faith  preaches  the  contrary ;  for 
Dionysius  says  that  He  walked  on  the  wave,  without  the  feet 
being  immersed,  having  bodily  weight,  and   the  burden  of 
matter.     Chrys.  Peter  overcame  that  which  was  greater,  the 
waves,  namely,  of  the  sea,  but  is  troubled  by  the  lesser,  the 
blowing  wind,  for  it  follows,  But  seeing  the  uind  boisterous, 
he  was  afraid.    Such  is  human  nature,  in  great  trials  ofltimes 


34*2  0O8PRL  ACCOKI)IN(i  TO  (ll\C.  \IV. 

holding  ilself  aright,  and  in  lesser  falling  into  fault.  This 
fear  of  Peter  shewed  the  <li(r»rence  between  Master  and 
disciple,  and  thereby  a]>)>eased  the  other  discipleM.  For  if 
they  had  indif^ati'n  wIk  n  ilu-  two  brothers  prayed  to  sit  on 
the  right  and  left  hand,  nnich  more  liad  they  now.  For  they 
were  not  yet  made  spiritual  ;  afterwards  when  they  had  been 
made  spiritual,  they  every  where  yield  the  first  place  to  Peter, 
and  appoint  him  to  lead  in  harangues  to  the  people.  Jeuomi:  ; 
Moreover  he  is  left  to  temptation  for  a  short  season,  that  his 
faith  may  be  increased,  and  that  he  may  understand  that  he  \h 
saved  not  by  his  ability  to  ask,  but  by  the  power  of  the  Lord. 
For  faith  burned  at  his  heart,  but  human  frailty  drew  him  into 
Aug.  the  deep.  Aug.  Peter  then  pi-esumed  on  the  Lord,  he  tottered 
8.  as  man,  but  returned  to  the  I^ord,  as  it  follows,  And  tchen 

lie  bogan  to  sink,  he  cried  out,  saying,  Lord,  save  me.  Docs 
the  Lord  then  desert  liiin  in  liis  peril  of  failure  whom  he  had 
hearkened  to  when  lie  iirst  called  on  Ilim  ?  Immediately 
Jesus  stretched  forlh  his  hand,  and  caught  him.  Chrys. 
He  bade  not  the  winds  to  cease,  but  stretched  forth  His  hand 
and  caught  him,  because  his  faith  was  required.  For  when 
our  own  means  fail,  then  those  which  are  of  God  stand. 
Then  to  shew  that  not  the  strength  of  the  tempest,  but  the 
smallness  of  his  faith  worked  the  danger.  He  saith  unto  him, 
O  thou  of  little  faith,  why  didst  thou  doubt  ?  which  shews 
that  not  even  the  wind  would  have  been  able  to  hiurt  him, 
if  his  faith  had  been  firm.  But  as  the  mother  bears  on  her 
wings  and  brings  back  to  the  nest  her  chick  which  has  left 
the  nest  before  its  time  and  has  fallen,  so  did  Christ.  And 
tchen  they  trei-c  come  into  the  boat,  the  wind  ceased.  Tlien 
they  that  were  in  iJir  hmtl  came  and  worshipped  him,  saying, 
Raban.  Truly  thou  art  Ihc  S<»i  of  (rod.  Raban.  This  may  be 
"*°  ***^*^* understood  either  (»l  tlu  sailors,  or  of  the  Apostles.  Chrys. 
Observe  how  He  l(a(l>  all  gradually  to  that  which  is  above 
them ;  He  had  before  rebuked  the  sea,  now  He  shews  forth 
His  power  yet  more  by  walking  upon  the  sea,  by  bidding 
another  to  do  the  same,  and  by  saving  him  in  bis  peril; 
therefore  they  said  unto  Him,  Truly  thou  art  the  Son  of 
God,  which  they  had  not  said  above.  Jerome;  If  then 
upon  this  single  miracle  of  stilling  the  sea,  a  thing  which 
often  happens  by  accident   after  even  great  tempests,  the 


VEU.  '2-2 — 33.  ST.  MATTHEW.  543 

sailors  and  pilots  confessed  them  to  be  truly  the  Son  of  God, 
how  does  Anius  preach  in  the  Church  itself  that  He  is  a  crea- 
ture?   PsEUDO-AuG.  Mystically;  The  mountain  is  loftiness.  Pr.eudo. 
But  what  is   higher  than  the  heavens  in  the  world  .?    And  ^"=' 
Who  it  was  that  ascended  into  heaven,  that  our  faith  knows.  Serm. 

72    1 . 

Why  did  He  ascend  alone  into  heaven  ?  Because  no  man 
has  ascended  into  heaven,  but  He  that  came   down   from 
heaven.     For  even  when  He  shall  come  in  the   end,   and 
shall  have  exalted  us  into  heaven.  He  will  yet  ascend  alone, 
inasmuch  as  the  head  with  its  body  is  One  Christ,  and  now 
the  head  only  is  ascended.     He  went  up  to  pray,  because 
He  is  ascended  to  make  intercession  to  His  Father  for  us. 
Hilary  ;    Or,   that   He   is  alone   in    the  evening,  signifies 
His  sorrow  at  the  time  of  His  passion,  when  the  rest  were 
scattered  from  Him  in  fear.     Jerome  ;    Also  He   ascends 
into  the  mountain  alone  because  the  multitude  cannot  follow 
Him  aloft,  until  He  has  instructed  it  by  the  shore  of  the  sea. 
Aug.    But  while  Christ  prays  on  high,  the  boat  is  tossed  Aug. 
with  great  waves  in  the  deep ;  and  forasmuch  as  the  waves 
rise,  that  boat  can  be   tossed ;    but  because  Christ  prays,  it 
cannot  be  sunk.     Think  of  that  boat  as  the  Church,  and  the 
stormy  sea  as   this  world.     Hilary  ;    That  He  commands 
His  disciples  to   enter  the  ship  and  to   go  across  the  sea, 
while  He  sends    the  multitudes  away,  and    after  that   He 
goes  up  into  the  mountain  to  pray  ;  He  thei'ein  bids  us  to 
be  within  the   Church,  and  to  be  in  peril  until  such  time 
as  returning  in  His  splendour  He  shall  give  salvation  to  all 
the  people  that  shall  be  remaining  of  Israel,  and  shall  for- 
give their  sins  ;  and  having  dismissed  them  into  His  Father's 
kingdom,  returning  thanks  to  His  Father,  He  shall  sit  down 
in   His   glory  and  majesty.      Meanwhile   the  disciples   are 
tossed  by  the  wind  and  the  waves;    struggling  against  all 
the  storms  of  this   world,  raised  by  the    opposition   of  the 
unclean  spirit.     Aug.  For  when  any  of  a  wicked  will  and  Au2. 
of  great  power,  proclaims   a   persecution   of  the   Church,    *""'P" 
then    it  is   that    a   mighty  wave   rises  against  the  boat  of 
Christ.     Raban.  Whence  it  is  well  said  here,  that  the  ship 
was  in  the  middle  of  the  sea,  and  He  alone  on  the  land, 
because  the  Church  is  sometimes  oppressed  with  such  per- 
secution that  her  Lord  may  seem  to  have  forsaken  her  for 


544  (lOspRl.  ACi;<»Ri»iN'.   i"  (  map.  xiv. 

Auj.      a  season.     Aug.  The  Lord  came  to  visit  His  disciples  who 
^'  are  tossed  on  the  sea  in  the  fourtli  watch  of  the  night — that 
is,  at  its  close;    for  each    watch   consisting  of  three  hours, 
the  night  has  thus  four  wau  In  s      Hilary;  The  first  watch 
was  therefore  of  the  Law,  the  second  of  the  Prophets,  the 
third  His  coming  in  the  flesh,  the  fourth  His  return  in  glory. 
Aug.      Ado.  Therefore  in  the  fourth  watch  of  the  night,  that  is 
ubi  sup.  ^})en  ^jjg  night  is  nearly  ended,  He  shall  come,  in  the  end 
of  the  world,  when  the  night  of  iniquity  is  past,  to  judge 
the  quick  and  the  dead.     But  His  coming  was  with  a  wonder. 
The  waves  swelled,  but  they  were  trodden  upon.     Thus  how- 
soever the  powers  of  this  world  shall  swell  themselves,  our 
Head  shall  crush  their  head.     Hilary  ;  But  Christ  coming 
in  the  end  shall  find  His  Church   wearied,  and  tossed  by 
the  spirit  of  Anti-Christ,  and  by  the  troubles  of  the  world. 
And  because  by  their  long  experience  of  Anti-Christ  they 
will   be  troubled  at  every  novelty  of  trial,  they  shall  have 
fear  even  at  the  approach  of  the  Lord,  suspecting  deceitful 
appearances.     But  the  good  Lord  banishes  their  fear,  saying, 
//  is  I ;  and  by  proof  of  His  presence  takes  away  their  dread 
Aug.      of  impending  shipwreck.     Auo.  Or;  That  the  disciples  here 
E»Ti5  ^'^y^  ^'  ^^  ^  phantasm,  figures  those  who  yielding  to  the  Devil 
shall  doubt  of  the  coming  of  Christ.     That  Peter  cries  to 
the  Lord  for  help  that  he  should  not  be  drowned,  signifies 
that   He  shall  purge  His  Church   with  certain  trials  even 
1  Cor. 3, after  the  last  persecution;    as  Paul  also  notes,  saying,  He 
'*•        shall  be  saved,  yet  so  as  by /ire.     Hilary;  Or;  That  Peter 
alone  out  of  all  the  number  of  those  that  were  in  the  vessel 
has  courage  to  answer,  and  to  pray   that  the  Lord  would 
l)id  him  come  to  Him  upon  the  waters,  figures  the  frowardness 
of  his  will  in  the  Lord's  passion,  when  following  after  the 
Lord's  steps  he  endeavoured  to  attain  to  despise  death.     But 
his  fearfulness  shews  his  weakness  in  his  after  trial,  when 
through  fear  of  death,  he  was  driven    to  the  necessity  of 
denial.     His   crying   out  here   is   the  groaning  of  his  re- 
pentance there.     Kaban.  The  Lord  looked  back  upon  him, 
and  brought  him  to  repentance  ;  He  stretched  forth  His  hand, 
and  forgave  him,  and  thus  the  disciple  found  salvation,  which 
Bom.  9,M  not  of  him  that  uilleth  or  of  him  that  runneth^  but  of  God 
'*•        that  sheireth  mercy.     Hilary;  That  when  Peter  was  seized 


VER.  34 — 36.  ST    MATTHEW.  545 

with  fear,  the  Lord  gave  him  not  power  of  coming  to  Him, 
but  held  him  by  the  hand   and  sustained  him,  this  is  the 
signification  thereof;    that  He  who  alone  was  to  suffer  for 
all  alone  forgave  the  sins  of  all ;  and  no  partner  is  admitted 
into  that  which  was  bestowed  upon  mankind  by  one.     Aug.  Aug. 
For  in  one  Apostle,  namely  Peter,  first  and  chief  in   the^r'" 
order  of  Apostles  in  whom  was  figured   the  Church,  both 
kinds  vrere  to  be  signified ;  that  is,  the  strong,  in  his  walking 
upon  the  waters  ;  the  weak,  in  that  he  doubted  ;  for  to  each 
of  us   our   lusts  are  as  a  tempest.     Dost  thou  love  God  ? 
Thou  walkest  on  the  sea ;  the  fear  of  this  world  is  under 
thy  feet.     Dost  thou  love  the  world  ?    It  swallows  thee  up. 
But  when  thy  heart  is  tossed  with  desire,  then  that  thou 
mayest  overcome  thy  lust,  call   upon  the  divine  person  of 
Christ.     Remig.  And  the  Lord  will   be  with  thee  to  help 
thee,  when  lulling  to  rest  the  perils  of  thy  trials,  He  restores 
the  confidence  of  His  protection,  and  this  towards  the  break 
of  day;  for  when  human  frailty  beset  with  difficulties  con- 
siders the  weakness  of  its  own  powers,  it  looks  upon  itself  as 
in  darkness  ;    when   it  raises  its   view  to  the  protection   of 
heaven,  it  straightway  beholds  the  rise  of  the  morning  star, 
which  gives  its  light  through  the  whole  of  the  morning  watch. 
Raban.     Nor  should  we  wonder  that  the  wind  ceased  when 
the  Lord  had  entered  into  the  boat ;  for  in  whatsoever  heart 
the  Lord  is  present  by  grace,  there  all  wars  cease.     Hilary  ; 
Also  by  this  entrance  of  Christ  into  the  boat,  and  the  calm 
of  the  wind  and  sea  thereupon,  is  pointed  out  the  eternal 
peace  of  the  Church,  and  that  rest  which  shall  be  after  His 
return  in   glory.     And  forasmuch  as  He  shall  then  appear 
manifestly,  rightly  do  they  all  cry  out  now  in  wonder.  Truly 
thou  art  the  Son  of  God.     For  there  shall  then  be  a  free  and 
public  confession  of  all  men  that  the  Son  of  God  is  come  no 
longer  in  lowliness  of  body,  but  that  He  has  given  peace  to 
the  Church  in  heavenly  glory.    Aug.  For  it  is  here  conveyed  Au^. 
to  us  that  His  glory  will  then  be  made  manifest,  seeing  that  Q"**.^'-. 
now  they  who  walk  by  faith  see  it  in  a  figure.  ^^'''  °' 

34.  And  when    they  were  gone   over,  they  came 
into  the  land  of  Gennesaret. 

35.  And  when  the  men  of  that  place  had  know- 

VOL.  I,  2  N 


546  (JOSPKL  ACCOUDINU  To  (MM*.  XIV 

ledge  of  him,  ihcy  sent  out  into  all  ihut  country 
round  about,  and  brought  unto  him  all  that  were 
diseased ; 

36.  And  besought  him  that  they  might  only  touch 
the  hem  of  his  garment :  and  as  many  as  touched 
were  made  perfectly  whole. 

Hemic.  The  Evangelist  had  related  above  that  the  Lord 
had  commanded  His  disciples  to  enter  ihe  boat,  and  to  go 
before  Him  across  the  strait ;  he  now  j)roceeds  with  the 
same  intention  to  relate  whither  they  arrived  by  their  passage, 
Aftd  tchon  Ihctf  irere  gmw  over,  they  came  info  the  land  of 
Gennezarelh.  IIaban.  The  land  of  Gennezar,  by  the  lake  of 
Gennezareth,  takes  its  name  from  a  natural  power  which  it 
is  said  to  have  of  spontaneously  modulating  its  waters  so  as 
to  excite  a  breeze ;  the  Greek  words  importing, '  creating  for 
itself  the  breeze.'  Chrys.  But  the  Evangelist  shews  that  it 
was  now  long  time  since  Christ  had  come  into  these  parts ; 
for  it  follows.  And  when  the  men  of  that  place  knew  hinij 
they  xent  into  all  that  region.  Jerome;  They  knew  Him  by 
fame,  not  by  sight ;  although  indeed  by  reason  of  the  great- 
ness of  the  signs  which  He  did  among  the  people,  He  was 
known  by  face  to  great  numbers.  And  note  how  gpreat  the 
faith  of  the  men  of  the  land  of  Gennezareth,  that  they  were 
not  content  with  the  healing  of  the  men  of  that  country  only, 
but  sent  to  all  the  towns  round  about.  Chrvs.  Nor  do  they 
now  as  before  drag  Him  to  their  houses,  and  seek  the  touch 
of  His  hand,  but  they  draw  Him  by  their  greater  faith,  for 
they  brought  unto  him  all  them  that  were  xick,  and  besought 
him  that  they  might  touch  but  the  hem  of  hix  garment .  For 
the  woman  who  suffered  under  the  issue  of  blood  had  taught 
them  all  this  wisdom,  namely,  that  by  touching  the  hem  only 
of  Christ's  garment  they  might  be  saved;  therefore  it  follows, 
And  as  many  as  touched,  were  made  whole.  .Ierome  ;  If  we 
knew  what  the  word  Gennezareth  would  convey  in  our 
tongue,  we  might  understand  how  under  the  type  of  the 
Apostles  and  the  boat,  Jesus  guides  to  shore  the  Church 
when  He  has  delivered  it  from  the  wreck  of  persecution,  and 
makes  it  to  rest  in  a  most  tranquil  harbour.     Hahw   (Jonezar 


VER.  34 — 36,  ST.  MATTHEW.  547 

is  interpreted,  '  rise,'  *  beginning,'  For  then  will  complete 
rest  be  given  to  us,  when  Christ  shall  have  restored  to  iis  our 
inheritance  of  Paradise,  and  the  joy  of  our  first  robe,  Hilary ; 
Otherwise ;  When  the  times  of  the  Laiv  were  ended,  and  five 
thousand  out  of  Israel  were  entered  within  the  Church,  it 
was  then  that  the  people  of  believers  met  Him,  then  those 
that  were  saved  out  of  the  Law  by  faith  set  before  the  Lord 
the  rest  of  their  sick  and  weak ;  and  they  that  were  thus 
brought  sought  to  touch  the  hem  of  His  garment,  because 
through  their  faith  they  would  be  healed.  And  as  the  virtue 
of  the  hem  proceeded  from  the  whole  garment,  so  the  virtue 
of  the  grace  of  the  Holy  Spirit  went  forth  from  our  Lord 
Jesus  Christ,  and  imparted  to  the  Apostles,  who  proceeded 
as  it  were  from  the  same  body,  administers  salvation  to  such 
as  desire  to  touch,  Jerome  ;  Or,  by  the  hem  of  the  garment 
understand  His  least  commandment,  which  whosoever  trans- 
gi-esses,  shall  be  called  least  in  the  kingdom  of  heaven ;  or, 
again.  His  assumption  of  the  body,  by  which  we  come  to  the 
Word  of  God.  Chrvs,  But  we  have  not  a  hem  or  a  garment 
only  of  Christ,  but  have  even  His  body,  that  we  may  eat 
thereof.  If  then  they  who  touched  the  hem  of  His  garment 
derived  so  much  virtue  therefrom,  much  more  they  that  shall 
receive  Himself  whole. 


2  N  2 


CHAP.   XV. 

1.  Then  came  to  Jesus  Scribes  and  Pharisees, 
which  were  of  Jerusalem,  saying, 

2.  Why  do  thy  disciples  transgress  the  tradition  of 
the  elders  ?  for  they  wash  not  their  hands  when  they 
eat  bread. 

3.  But  he  answered  and  said  unto  them.  Why  do 
ye  also  transgress  the  commandment  of  God  by  your 
tradition  ? 

4.  For  God  commanded,  saying,  Honour  thy  father 
and  mother :  and.  He  that  curseth  father  or  mother, 
let  him  die  the  death. 

5.  But  ye  say,  Whosoever  shall  say  to  his  father  or 
his  mother,  It  is  a  gift,  by  whatsoever  thou  mightest 
be  profited  by  me ; 

6.  And  honour  not  his  father  or  his  mother,  he 
shall  be  free.  Thus  have  ye  made  the  commandment 
of  God  of  none  effect  by  your  tradition. 

Raban.    The  men  of  Gennezareth  and    the   less   learned 

believe ;  hut  they  who  seem  to  he  wise  come  to  dispute  with 

Him ;  according  to  that,  Thou  hast  hid  theite  things  from  the 

tcise   and  pritdt-ni,   and   haul    rrroaled   them    unto    babes. 

Whence  it  is  saiH,  lltcn  rnine  to  him /nun  Jerusalem  Scribes 

Aug.  deancf  Phil)  Aug.   llie  Evangelist  thus  constructs  the 

E»°*ii     order  of  his  narrative,  Then  came  unto  him,  that,  as  appeared 

<••        in  the  passage  over  the  lake,  the  order  of  the  events  that 

Chr7i«.    followed  that  might  he  shewn.     Chrys.  For  this  reason  also 

'"the   Evangelist   marts   the  time    that    He    may  shew    their 


VER.   1 — 6.         GOSPEL  ACCORDING  TO  ST.  MATTHEW.  549 

iniquity  overcome  by  nothing;  tor  they  came  to  Him  at 
a  time  when  He  had  wrought  many  miracles,  when  He  had 
healed  the  sick  by  the  touch  of  His  hem.  That  the  Scribes 
and  Pharisees  are  here  said  to  have  come  from  Jerusalem,  it 
should  be  known  that  they  were  dispersed  through  all  the 
tribes,  but  those  that  dwelt  in  the  Metropolis  were  worse  than 
the  others,  their  higher  dignity  inspiring  them  with  a  greater 
degree  of  pride.  Remig.  They  were  faulty  for  two  reasons; 
because  they  had  come  from  Jerusalem,  from  the  holy  city  ; 
and  because  they  were  elders  of  the  people,  and  doctors  of 
the  Law,  and  had  not  come  to  learn  but  to  reprove  the  Lord; 
for  it  is  added.  Saying^  Why  do  thy  disciples  transgress  the 
tradition  of  the  elders  '^  Jerome  ;  Wonderful  infatuation  of 
the  Pharisees  and  Scribes !  They  accuse  the  Son  of  God 
that  He  does  not  keep  the  traditions  and  commandments  of 
men.  Chrys.  Observe,  how  they  are  taken  in  their  own 
question.  They  say  not,  '  Why  do  they  transgress  the  Law 
of  Moses  ?'  but,  the  tradition  of  the  elders ;  whence  it  is 
manifest  that  the  Priests  had  introduced  many  new  things, 
although  Moses  had  said.  Ye  shall  not  add  ought  to  the  word  Deut.  4, 
which  I  set  before  you  this  day,  neither  shall  ye  take  ought 
away  from  it ;  and  when  they  ought  to  have  been  set  free 
from  observances,  then  they  bound  themselves  by  many 
more;  fearing  lest  any  should  take  away  their  rule  and 
power,  they  sought  to  increase  the  awe  in  which  they  were 
held,  by  setting  themselves  forth  as  legislators.  Remig.  Of 
what  kind  these  traditions  were,  Mark  shews  when  he  says, 
The  Pharisees  and  all  the  Jews,  except  they  wash  their  M^rk 
hands  oft,  eat  not.  Here  then  also  they  find  fault  with  the  ' 
disciples,  saying,  For  they  wash  not  their  hands  when  they 
eat  bread.  Bede;  Taking  carnally  those  words  of  the  Pro-  Bedain 
phets,  in  which  it  is  said,  Wash,  and  be  ye  clean,  they  7  Y^* 
observed  it  only  in  washing  the  body;  hence  they  had  laidls.  1,16. 
it  down  that  we  ought  not  to  eat  with  uinvashen  hands. 
Jerome  ;  But  the  hands  that  are  to  be  washed  are  the  acts 
not  of  the  body,  but  of  the  mind ;  that  the  word  of  God  may 
be  done  in  them.  Chrys.  But  the  disciples  now  did  not  eat 
with  vvashen  hands,  because  they  already  despised  all  things 
superfluous,  and  attended  only  to  such  as  were  necessary; 
thus  they  accepted  neither  washing  nor  not  washing  as  a 


550  aoSPBL  ACCOKDINti  TO  CHAP.  XV. 

rule,  but  did  either  as  it  happened.  For  how  should  they 
who  oven  neglected  the  food  that  was  necessary  for  them, 
have  any  caro  about  this  rite?  Kkmio.  Or  the  Pliarisees 
found  fault  with  the  lyird's  disciples,  not  concerning  that 
washing  wliich  we  do  from  ordinary  habit,  and  of  necessity, 
but  of  that  superfluous  washing  which  was  invented  by  the 
tradition  of  the  elders.  Chrys.  Christ  made  no  excuse  for 
them,  but  immediately  brought  a  counter  charge,  shewing 
that  he  that  sins  in  great  things  ought  not  to  lake  oH'ence  at 
the  slight  sins  of  others.  He  answered  and  said  unto  ihentj 
Wlijf  do  ye  oho  (ransf/ress  the  commandment  of  God  because 
of  your  tradition  ^  He  says  not  that  they  do  well  to  trans- 
gress that  He  may  not  give  room  for  calumny ;  nor  on  the 
other  hand  does  He  condemn  what  the  Apostles  had  done, 
that  He  may  not  sanction  their  traditions;  nor  again  does 
He  bring  any  charge  directly  against  them  of  old,  that  they 
might  not  put  Him  from  them  as  a  calumniator;  but  He 
j)oints  His  reproof  against  those  who  had  come  to  Him;  thus 
at  the  same  time  touching  the  elders  who  had  laid  down 
such  a  tradition;  saying,  Jekome;  Since  ye  because  of  the 
tradition  of  men  neglect  the  commandment  of  (Jod,  why  do 
ye  take  upon  you  to  reprove  my  disciples,  for  bestowing  little 
regard  uj^on  the  precepts  of  the  elders,  that  they  may  observe 
the  commands  of  God  ?  For  God  hath  said.  Honour  thy 
father  and  thy  mother.  Honour  in  the  Scriptures  is  shewn 
not  so  much  in  salutations  and  courtesies  as  in  alms  and 
1  Tim. 5,  gifts.  Honour,  says  the  Apostle,  the  widou.s  tcho  are  widows 
■**  ind4'ed;    here  'honour'    signifies   a   gift.     The   Lord    then 

having  thought  for  the  infirmity,  the  age,  or  the  poverty  of 
parents,  commanded  that  sons  should  honour  their  parents  in 
providing  them  with  necessaries  of  life.  CiiRVs.  He  desired 
to  shew  the  great  honour  that  ought  to  be  paid  to  parents, 
and  therefore  attached  b<»th  a  reward  and  a  penalty.  Hut  in 
this  occasion  the  Ijord  passes  over  the  reward  promised  to 
such  as  did  honour  their  parents,  namely,  that  they  should 
live  long  upon  the  earth,  and  brings  forward  the  terrible  part 
only,  namely,  the  punishment,  that  He  might  strike  these 
dumb  and  attract  others ;  And  he  that  rurseth  /other  and 
mother,  let  him  die  the  death;  thus  He  shews  that  they 
deserved  even  death.     For  if  he  who  dishonours  his  parent 


VER.   1 — 6.  ST.  MATTHEW.  551 

even  in  word  is  worthy  of  death,  much  more  ye  who  dis- 
honour him  in  deed ;  and  ye  not  only  dishonour  your  parents, 
but  teach  others  to  do  so  likewise.  Ye  then  who  do  not 
deserve  even  to  live,  how  accuse  ye  my  disciples  ?  But  how 
they  transgress  the  commandment  of  God  is  clear  when  He 
adds,  But  ye  say.  Whoso  shall  say  to  his  father  or  his  mother^ 
It  is  a  gift,  tvhatsoever  iJiou  mighiest  he  profited  hy  me. 
Jerome  ;  For  the  Scribes  and  Pharisees  desiring  to  overturn 
this  foregoing  most  provident  law  of  God,  that  they  might 
bring  in  their  impiety  under  the  mask  of  piety,  taught  bad 
sons,  that  should  any  desire  to  devote  to  God,  who  is  the 
true  parent,  those  things  which  ought  to  be  offered  to 
parents,  the  offering  to  the  Lord  should  be  preferred  to  the 
offering  them  to  parents.  Gloss.  In  this  interpretation  the  Gloss, 
sense  will  be.  What  I  offer  to  God  will  profit  both  you  and  ^^{u,^  °' 
myself;  and  therefore  you  ought  not  to  take  of  my  goods  for 
your  own  needs,  but  to  suffer  that  I  offer  them  to  God. 
Jerome;  And  thus  the  parents  refusing  what  they  saw  thus 
dedicated  to  God,  that  they  might  not  incur  the  guilt  of 
sacrilege,  perished  of  want,  and  so  it  came  to  pass  that  what 
the  children  offered  for  the  needs  of  the  temple  and  the 
service  of  God,  went  to  the  gain  of  the  Priests.  Gloss.  Or  Gloss. 
the  sense  may  be.  Whosoever,  that  is,  of  you  young  men,ggi'm  °" 
shall  say,  that  is,  shall  either  be  able  to  say,  or  shall  say,  to 
his  father  or  mother,  O  father,  the  gift  that  is  of  me  devoted 
to  God,  shall  it  profit  thee  ?  as  it  were  an  exclamation  of 
surprise ;  you  ought  not  to  take  it  that  you  may  not  incur 
the  guilt  of  sacrilege.  Or,  we  may  read  it  with  this  ellipsis, 
Whosoever  shall  say  to  his  father,  Sfc.  he  shall  do  the  com- 
mandment of  God,  or  shall  fulfil  the  Law,  or  shall  be  worthy 
of  life  eternal.  Jerome  ;  Or  it  may  briefly  have  the  follow- 
ing sense ;  Ye  compel  children  to  say  to  their  parents,  What 
gift  soever  I  was  purposing  to  offer  to  God,  you  take  and 
consume  upon  your  living,  and  so  it  profits  you ;  as  much  as 
to  say,  Do  not  so.  Gloss.  And  thus  through  these  argu- Gloss, 
ments  of  your  avarice,  this  youth  shall  Honour  not  his  father  s^{^^' 
or  his  mother.  As  if  He  had  said ;  Ye  have  led  sons  into 
most  evil  deeds ;  so  that  it  will  come  to  pass  that  afterwards 
they  shall  not  even  honoiu-  their  father  and  mother.  And 
thus  ye  have  made  the  commandment  of  God  concerning  the 


54i  (iUSFKL  ACCOKUINU  TO  CIIAf.  XV. 

support   uf  pareuts   by  their  children   vain    through   your 

Aug.      traditions,   obeying    the    dictates   of  avarice.     Auo.    Christ 

AdT.      here    clearly   shews   both   that  that  law  which   the   heretic 

^' *'  blasphemes  is   God's  law,   and   that   the   Jews   had   their 

H.  1.       traditions  foreign  to  the  prophetical   and  canonical   books ; 

Aug.      such  as  the  Apostle  caWs pro/a ne  and  uiin/abU's.     Id,    The 

Faust.    Lord  here  teaches  us  many  things ;    lliat  it  was  not  lie  that 

XVI.  94.  jun^^jj  j]jy  Jews  from  their  God  ;    that  not  only  did  He  not 

infringe  the  commandments,  but  convicts  them  of  infringing 

them ;    and  that  He  had  ordained  no  more  than  those  by  the 

Aujf.      hand  of  Moses.      Id.    Otherwise;    The  yift  uhatnoever  thou 

YLr.iAQ.off^'^st  on  my  account,  shall  projit   thee;    that  is   to  say, 

Whatsoever  gift  thou  offerest  on  my  account,  shall  henceforth 

remain  with   thee ;    the  son  signifying  by  these  words  that 

there  is   no   longer  need  that  parents  should  offer  for  him, 

as  he  is  of  age  to  offer  for  himself.     And  those  who  were 

of  age  to  be  able  to  say  thus  to  their  parents,  the  Pharisees 

denied  that  they  were  guilty,  if  they  did  not  shew  honour  to 

their  parents. 

7.  Ye  hypocrites,  well  did  Esaias  prophesy  of  you, 
saying, 

8.  This  people  draweth  nigh  unto  me  with  their 
mouth,  and  honoureth  me  with  their  lips ;  but  their 
heart  is  far  from  me.' 

9.  But  in  vain  they  do  worship  me,  teaching  for 
doctrines  the  commandments  of  men. 

10.  And  he  called  the  multitude,  and  said  unto 
them.  Hear,  and  understand  : 

11.  Not  that  which  goeth  into  the  mouth  defilcth 
a  man;  but  that  which  cometh  out  of  the  mouth, 
this  defileth  a  man. 

Chrys.  The  Lord  had  shewn  that  the  Pharisees  were  not 
worthy  to  accuse  those  who  transgressed  tlic  conunands  of 
the  elders,  seeing  they  overthrew  the  law  of  God  themselves; 
and  He  again  proves  this  by  the  testimony  of  the  Prophet ; 
Hypocrites,  welt  did  Esaias  prophesy  of  you,  saying,  This 


VKR.  7 — 11.  ST.  MATTHEW.  558 

people  honoureth  me  with  their  lips,  hut  their  heart  is  far 
from  me.  Remig,  Hypocrite  signifies  dissembler,  one  who 
feigns  one  thing  in  his  outward  act,  and  bears  another  thing 
in  his  heart.  These  then  are  well  called  hypocrites,  because 
under  cover  of  God's  honour  they  sought  to  heap  up  for 
themselves  earthly  gain.  Raban.  Esaias  saw  before  the 
hypocrisy  of  the  Jews,  that  they  would  craftily  oppose 
the  Gospel,  and  therefore  he  said  in  the  person  of  the 
Lord,  This  people  honoureth  me  with  their  lips,  Sfc. 
Remig.  For  the  Jewish  nation  seemed  to  draw  near  to 
God  with  their  lips  and  mouth,  inasmuch  as  they  boasted 
that  they  held  the  worship  of  the  One  God ;  but  in  their 
hearts  they  departed  from  Him,  because  after  they  had 
seen  His  signs  and  miracles,  they  would  neither  acknow- 
ledge His  divinity,  nor  receive  Him.  Raban.  Also,  they 
honoured  Him  with  their  lips  when  they  said.  Master ^  2<;eMat.22, 
know  that  thou  art  true,  but  their  heart  was  far  from  Him 
when  they  sent  spies  to  entangle  Him  in  His  talk.  Gloss.  Gloss. 
Or,  They  honoured  Him  in  commending  outward  purity ;  ^^j'^  "' 
but  in  that  they  lacked  the  inward  which  is  the  true  purity, 
their  heart  was  far  from  God,  and  such  honour  was  of  no 
avail  to  them ;  as  it  follows.  But  without  reason  do  they 
worship  me,  teaching  doctrines  and  commandments  of  men. 
Rabax.  Therefore  they  shall  not  have  their  reward  with 
the  true  worshippers,  because  they  teach  doctrines  and 
commandments  of  men  to  the  contempt  of  the  law  of  God. 
Chrys.  Having  added  weight  to  His  accusation  of  the 
Pharisees  by  the  testimony  of  the  Prophet,  and  not  having 
amended  them,  He  now  ceases  to  speak  to  them,  and  turns 
to  the  multitudes.  And  he  called  the  multitude,  and  .said 
unto  themy  Hear  and  understand.  Because  He  was  about 
to  set  before  them  a  high  dogma,  and  full  of  much  philo- 
sophy. He  does  not  utter  it  nakedly,  but  so  frames  His 
speech  that  it  should  be  received  by  them.  First,  by 
exhibiting  anxiety  on  their  account,  which  the  Evangelist 
expresses  by  the  words.  And  he  called  the  multitude  to 
him.  Secondly,  the  time  He  chooses  recommends  His 
speech ;  after  the  victory  He  has  just  gained  over  the 
Pharisees.     And  He  not  merely  calls  the  multitude  to  Him, 


554  (iOSPKL  ACCORDING  TO  CHAP.  XV. 

but  rouses  their  attention  by  the  words,  Hear  and  under- 
stand ;  that  is,  Attend,  and  give  your  minds  to  what  ye  are 
to  hear.  JJul  lie  said  not  unto  them,  The  observance  of 
meats  is  nought ;  nor,  Moses  bade  you  wrongly ;  but  in 
till'  way  of  warning  and  advice,  drawing  His  testimony  from 
natural  things  ;  Not  uluil  eutereth  in  at  the  mouth  dejileth 
a  matty  but  what  goeth  forth  of  the  mouth  thai  defileth  a 
man.  Jkrome;  The  word  here"  *  makes  a  man  common' 
is  peculiar  to  Scripture,  and  is  not  hackneyed  in  common 
parlance.  The  Jewish  nation,  boasting  themselves  to  be 
a  ]>art  of  God,  call  those  meats  common,  of  which  all  men 
partake ;  for  example,  swine's  flesh,  shell  fish,  hares,  and 
those  species  of  animals  that  do  not  divide  the  hoof,  and 
chew  the  cud,  and  among  the  fish  such  as  have  not  scales. 
Acu  10,  Hence  in  the  Acts  of  the  Apostles  we  read,  JVhnt  God  hath 
cleansed,  that  call  not  thou  common.  Common  then  in  tliis 
sense  is  that  which  is  free  to  the  rest  of  mankind,  and  as 
though  not  in  part  of  God,  is  therefore  called  unclean. 
Aug.  Adg.  This  declaration  of  the  Lord,  Not  that  which  entereth 
Faust,  i^'fo  '^'^  mouth  dejileth  a  man,  is  not  contrary  to  the  Old 
^•*-  Testament.  As  the  Apostle  also  speaks,  To  the  pure  all 
15  '  things  are  pure ;  and  Every  creature  of  God  is  good.  Let 
1  Tiro,  the  Manichaeans  understand,  if  they  can,  that  the  Apostle 
'  *  said  this  of  the  very  natures  and  qualities  of  things  ;  while 
that  letter  (of  the  ritual  law)  declared  certain  animals  un- 
clean, not  in  their  nature  but  typically,  for  certain  figures 
which  were  needed  for  a  time.  Therefore  to  take  an 
instance  in  the  swine  and  the  lamb,  by  nature  both  are 
clean,  because  naturally  every  creature  of  God  is  good  ;  but 
in  a  certain  typical  meaning  the  lamb  is  clean,  and  the 
swine  unclean.  Take  the  two  words,  *  fool,'  and  *  wise,'  in 
their  own  nature,  as  sounds,  or  letters,  both  of  them  are 
pure,  but  one  of  them  because  of  the  meaning  attached  to  it, 
not  because  of  any  thing  in  its  own  nature,  may  be  said 
to  be  impure.  And  perhaps  what  the  swine  arc  in  typical 
representation,  that  among  mankind  is  the  fool ;  and  the 
animal,  and  this  word  of  two  syllables  (stultus)  signify  some 

'  Jerane  rcada  '  coiumaaicat.'    The  Vulg.  hiu  '  coinquiaat. 


VKIl.  7 — 11.  ST.  MATTHEW.  555 

one  and  the  same  thing.  That  animal  is  reckoned  unclean 
in  the  law  because  it  does  not  chew  the  cud;  but  this  is 
not  its  fault  but  its  nature.  But  the  men  of  whom  this 
animal  is  the  emblem,  are  impure  by  their  own  fault,  not  by 
nature;  they  readily  hear  the  words  of  wisdom,  but  never 
think  upon  them  again.  Whatever  of  profit  you  may  hear, 
to  summon  this  up  from  the  internal  region  of  the  memory 
through  the  sweetness  of  recollection  into  the  mouth  of 
thought,  what  is  this  but  spiritually  to  chew  the  cud  ?  They 
who  do  not  this  are  represented  by  this  species  of  animal. 
Such  resemblances  as  these  in  speech,  or  in  ceremonies, 
having  figurative  signification,  profitably  and  pleasantly 
move  the  rational  mind  ;  but  by  the  former  people,  many 
such  things  were  not  only  to  be  heard,  but  to  be  kept  as 
precepts.  For  that  was  a  time  when  it  behoved  not  in 
words  only,  but  in  deeds,  to  prophesy  those  things  which 
hereafter  were  to  be  revealed.  When  these  had  been 
revealed  through  Christ,  and  in  Christ,  the  burdens  of 
observances  were  not  imposed  on  the  faith  of  the  Gentiles ; 
but  the  authority  of  the  prophecy  was  yet  confirmed.  But  I 
ask  of  the  Manichaeans,  whether  this  declaration  of  the 
Lord,  when  He  said  that  a  man  is  not  defiled  by  what 
enters  into  his  mouth,  is  true  or  false  ?  If  false,  why  then 
does  their  doctor  Adimantus  bring  it  forward  against  the 
Old  Testament  ?  If  true,  why  contrary  to  its  tenor  do  they 
consider  that  they  are  thus  defiled  ?  Jerome  ;  The  thoughtful 
reader  may  here  object  and  say,  If  that  which  entereth  into 
the  mouth  defileth  not  a  man,  why  do  we  not  feed  on  meats 
offered  to  idols  ?  Be  it  known  then  that  meats  and  every 
creature  of  God  is  in  itself  clean ;  but  the  invocation  of 
idols  and  daemons  makes  them  unclean  with  those  at  least 
who  with  conscience  of  the  idol  eat  that  which  is  offered  to 
idols ;  and  their  conscience  being  weak  is  polluted,  as  the 
Apostle  says.  Rkmig.  But  if  any  one's  faith  be  so  strong 
that  he  understands  that  God's  creature  can  in  no  way  be 
defiled,  let  him  eat  what  he  will,  after  the  food  has  been 
hallowed  by  the  word  of  God  and  of  prayer ;  yet  so  that 
this  his  liberty  be  not  made  an  offence  to  the  weak,  as  the 
Apostle  speaks. 


556  GOSPEL  ACCOBDINO  TO  CHAF.  XV. 

12.  Then  came  his  disciples,  and  said  unto  liiin, 
Knowest  thou  that  the  Pharisees  were  offended,  after 
they  heard  this  saying? 

13.  But  he  answered  and  said,  Kvery  plant,  which  my 
heavenly  Father  hath  not  planted,  shall  be  rooted  up. 

14.  Let  them  alone:  they  be  blind  leaders  of  the 
blind.  And  if  the  blind  lead  the  blind,  both  shall 
fall  into  the  ditch. 

Jerome;  In  one  of  the  Lord's  discourses  the  whole 
superstition  of  Jewish  observances  had  been  cut  down. 
They  placed  their  wliole  religion  in  using  or  abstaining 
from  certain  meats.  Chuvs.  Wlien  the  Pharisees  heard 
the  things  that  went  before,  they  made  no  reply  to  them, 
because  He  had  so  mightily  overthrown  them,  not  only 
refuting  their  arguments,  but  detecting  their  fraud,  but  they, 
not  the  multitudes,  were  ofi'ended  at  them  ;  Then  came  his 
disciples  unto  him  and  said,  Knouest  thou  tJml  the  Pharisees 
were  offended  after  they  heard  this  sayiny  y  JtROMK;  As 
this  word  *  scandalum'  (offence  or  stumblingblock)  is  of 
such  frequent  use  in  ecclesiastical  writings,  we  will  shortly 
explain  it.  We  might  render  it  in  Latin,  '  offcndiculuui,'  or 
*  ruina,'  or  '  impactio ;'  and  so  when  we  read.  Whosoever 
shall  scandalize,  we  understand,  Whoso  by  word  or  deed 
has  given  an  occa.sion  of  falling  to  any.  Cnuvs.  Christ 
does  not  remove  the  stumblingblock  out  of  the  way  of  the 
Pharisees,  but  rather  rebukes  them  ;  as  it  follows,  But  he 
ansuered  and  said,  Every  plant  which,  my  hcarcnly  Father 
has  not  planted  shall  be  rooted  up.  This  Manicha;us 
affirmed  was  spoken  of  the  Law,  but  what  has  been  already 
said  is  a  sufficient  refutation  of  this.  For  if  He  had  said 
ibis  of  the  I^aw,  how  would  Hi-  have  above  conttnded  for 
the  Law,  saying,  Why  transgress  ye  the  commandment  of 
Cod  through  your  tradition  Y  Or  would  lie  have  cited  the 
Prophet?  Or  how,  if  (iod  said,  Honour  thy  father  and  thy 
mothefy  is  not  this,  being  spoken  in  the  Law,  a  plant  of 
(fod?  Hilary;  What  He  intends  then  by  a  plant  not 
planted  of  His  Father,  is  that  tradition  of  men  under  cover 


VKR.   12 — 14.  ST.  MATTHEW.  557 

of  which  the  Law  had  been  transgressed,  this  He  instructs 
them  must  be  rooted  up.  Remig.  Every  false  doctrine 
and  superstitious  observance  with  the  workers  thereof  cannot 
endure  ;  and  because  it  is  not  from  God  the  Father,  it  shall 
be  rooted  up  with  the  same.  And  that  only  shall  endure 
which  is  of  God.  Jerome  ;  Shall  that  plant  also  be  rooted 
up  of  which  the  Apostle  says,  /  planted,  Apollos  ivatered  ?  '  ^f '^• 
The  question  is  answered  by  what  follows,  hut  God  gave  the 
increase.  He  says  also,  Ye  are  God's  husbandry y  a  building 
of  God ;  and  in  another  place.  We  are  workers  together  of 
God.  And  if  when  Paul  plants,  and  Apollos  waters,  they 
are  in  so  doing  workers  together  with  God,  then  God  plants 
and  waters  together  with  them.  This  passage  is  abused 
by  some  who  apply  it  at  once  to  two  different  kinds  of  men; 
they  say,  '  If  every  plant  which  the  Father  hath  not  planted 
shall  be  rooted  up,  then  that  which  He  has  planted  cannot 
be  rooted  up.'  But  let  them  hear  these  words  of  Jeremiah, 
/  had  planted  thee  a  true  vine,  wholly  a  right  seed,  howJ^f-^, 
then  art  thou  turned  into  the  bitterness  of  a  strange  vine? 
God  indeed  has  planted  it,  and  none  may  root  up  His 
planting.  But  since  that  planting  was  through  the  dis- 
position of  the  will  of  him  which  was  planted,  none 
other  can  root  it  up  unless  its  own  will  consents  thereto. 
Gloss.  Or,  the  plant  here  spoken  of  may  be  the  doctors  of  f^loss- 
the  Law  with  their  followers,  who  had  not  Christ  for  their 
foundation.  Why  they  are  to  be  rooted  up,  He  adds.  Let 
them  alone;  they  are  blind,  leaders  of  the  blind.  Raban. 
TTiey  are  blind,  that  is,  they  want  the  light  of  God's  com- 
mandments ;  and  they  are  leaders  of  the  blind,  inasmuch  as 
they  draw  others  headlong,  erring,  and  leading  into  error ; 
whence  it  is  added,  If  the  blind  lead  the  blind,  they  both 
fall  into  the  ditch.  Jerome  ;  This  is  also  the  same  as  that 
Apostolic  injunction,  A  heretic  after  the  first  and  second  Tu.  3, 
admonition  reject,  knowing  that  such  a  one  is  perverse.  To  '*^*  ^'' 
the  same  end  the  Saviour  commands  evil  teachers  to  be  left 
to  their  own  will,  knowing  that  it  is  hardly  that  they  can  be 
brought  to  the  truth. 

15.  Then  answered  Peter  and  said  unto  him.  De- 
clare unto  us  this  parable. 


568  UOSPBL  ACCOIUUNU  TO  (  HAP.  .W . 

[().  And  .Icsiis  said,  Are  ye  also  yet  without  under- 
standing ? 

17.  Do  not  ye  yet  understand,  that  wliatsoever 
entereth  in  at  the  mouth  gocth  into  the  belly,  and  is 
cast  out  into  the  draught  ? 

18.  But  those  things  which  proceed  out  of  the 
mouth  come  forth  from  the  heart ;  and  they  defile 
the  man. 

19.  For  out  of  the  heart  proceed  evil  thoughts, 
murders,  adulteries,  fornications,  thefts,  false  witness, 
blasphemies  : 

20.  These  are  the  things  which  defile  a  man  : 
but  to  eat  with  unwashen  hands  defileth  not  a  man. 

Remiq.  The  Lord  was  used  to  speak  iti  parables,  so  tliat 
Peter  when  he  heard,  That  ultich  entereth  into  the  mouth 
dejileth  not  a  man,  thought  it  was  spoken  as  a  parable,  and 
asked,  as  it  follows ;  Then  anstcered  Petet\  and  said  unto 
him,  Declare  unto  us  this  parable.  And  because  he  asked 
this  on  behalf  of  the  rest,  they  are  all  included  in  tlie 
rebuke,  But  he  said,  Are  ye  also  yet  trithmit  understanding? 
Jerome  ;  He  is  reproved  by  the  Lord,  because  He  supposed 
that  to  be  spoken  parabolically,  which  was  indeed  spoken 
plainly.  Which  teaches  us  that  that  hearer  is  to  be  blamed 
who  would  lake  dark  sayings  as  clear,  or  clear  sayings  as 
obscure.  Chrys.  Or,  The  Lord  blames  him,  because  it  was 
not  from  any  uncertainty  that  he  asked  tliis,  but  from  offence 
which  he  had  taken.  Tlie  multitudes  had  not  understood 
what  had  been  said  ;  but  the  disciples  were  offended  at  it, 
whence  at  the  first  they  had  desired  to  ask  Him  concerning 
the  Pharisees,  but  had  been  stayed  by  that  mighty  declara- 
tion. Every  plant,  bfc.  But  Peter,  who  is  ever  zealous,  is 
not  silent  even  so ;  therefore  tlie  Lord  reproves  him,  adding 
a  reason  for  His  reproof,  Do  ye  not  understand,  that  what- 
soever enteieth  in  at  the  mouth  goeth  into  the  belly,  and  is 
cast  out  into  the  draught?  Jerome;  Some  cavil  at  this,  that 
the  Lord  is  ignorant  of  physical  disputation  in  saying  that 
all  food  goes  into  the  belly,  and  is  cast  out  into  the  draught; 


VER.  15 — 20.  ST.  MATTHEW.  559 

for  that  the  food,  as  soon  as  it  is  taken,  is  distributed  through 
the  limbs,  the  veins,  the  marrow,  and  the  nerves.  But  it 
should  be  known,  that  the  lighter  juices,  and  liquid  food 
after  it  has  been  reduced  and  digested  in  the  veins  and 
vessels,  passes  into  the  lower  parts  through  those  passages 
which  the  Greeks  call  '  pores,'  and  so  goes  into  the  draught. 
Aug.    The  nourishment  of  the  bodv  being  first  changed  into  Aug.  de 

"  v  era 

corruption,  that  is,  having  lost  its  proper  fonn,  is  absorbed  Relig. 
into  the  substance  of  the  limbs,  and  repairs  their  waste,  ^^• 
passing  through  a  medium  into  another  form,  and  by  the 
spontaneous  motion  of  the  parts  is  so  separated,  that  such 
portions  as  are  adapted  for  the  purpose  are  taken  up  into 
the  structure  of  this  fair  visible,  while  such  as  are  unfit  are 
rejected  through  their  own  passages.  One  part  consisting 
of  faeces  is  restored  to  earth  to  reappear  again  in  new  forms ; 
another  part  goes  off  in  perspiration  ;  and  another  is  taken 
up  by  the  nervous  system  for  the  puq^oses  of  reproduction 
of  the  species.  Chrys.  But  the  Lord  in  thus  speaking 
answers  His  disciples  after  Jewish  infirmity ;  He  says  that 
the  food  does  not  abide,  but  goes  out ;  but  if  it  did  abide, 
yet  would  it  not  make  a  man  unclean.  But  they  could  not 
yet  hear  these  things.  Thus  Moses  also  pronounces  that 
they  continued  unclean,  so  long  as  the  food,  continued  in 
them;  for  he  bids  them  wash  in  the  evening,  and  then 
they  should  be  clean  ;  calculating  the  time  of  digestion  and 
egestion.  Aug.  And  the  Lord  includes  herein  man's  twoAug.de 
mouths,  one  of  the  body,  one  of  the  heart.  For  when  He^"°'Q 
says.  Not  all  that  goeth  into  the  month  defileth  a  man. 
He  clearly  speaks  of  the  body's  mouth ;  but  in  that  which 
follows.  He  alludes  to  the  mouth  of  the  heart;  But  those 
things  which  proceed  out  of  the  mouth,  come  forth  from  the 
heart,  and  they  defile  a  man.  Chrys.  For  the  things 
which  are  of  the  heart,  remain  within  a  man,  and  defile 
him  in  going  out  of  him,  as  well  as  in  abiding  in  him ; 
yea,  more  in  going  out  of  him ;  wherefore  He  adds.  Out 
of  the  heart  proceed  evil  thoughts ;  He  gives  these  the  first 
place,  because  this  was  the  very  fault  of  the  Jews,  who  laid 
snares  for  Him.  Jerome  ;  The  principle  therefore  of  the 
soul  is  not  according  to  Plato  in  the  brain,  but  according 
to  Christ  in  the  heart,  and  by  this  passage  we  may  refute 


560  GOftPBL  ACCORDING  TO  CHAP.  XV. 

those  who  tliink  that  evil  thoughts  are  suggestions  of  the 
Devil,  and  do  not  spring  from  our  proper  will.  The 
Devil  may  encourage  and  abet  evil  llioughts,  but  not 
originate  them.  And  if  he  be  able,  being  always  on  the 
watch,  to  blow  into  flame  any  small  spark  of  thought  in 
us,  we  should  not  thence  conclude  that  he  searches  the 
hidden  places  of  the  heart,  but  that  from  our  manner  and 
motions  he  judges  of  what  is  passing  within  us.  For 
instance,  if  he  see  us  direct  frequent  looks  towards  a  fair 
woman,  he  understands  that  our  heart  is  wounded  through 
GloM.  the  eye.  Gloss.  And  from  evil  thoughts  proceed  evil  deeds 
"and  evil  words,  which  are  forbidden  by  the  law ;  whence  lie 
adds  Murders,  which  are  forbidden  by  that  commandment  of 
the  Law,  Thou  shalt  not  kill ;  Adulteries,  fornicatiojis,  which 
are  understood  to  be  forbidden  by  that  precept,  T/iou  shalt 
not  commit  adultery;  Thefts,  forbidden  by  the  command, 
Thou  shalt  not  steal;  False  uitness,  by  that.  Thou  shall 
not  hear  faUe  witness  against  thy  neighbour ;  Blasphemies, 
by  that,  TTiou  shalt  not  take  the  name  of  God  in  rain. 
Remig.  Having  named  the  vices  which  are  forbidden  by 
the  divine  Law,  the  Lord  beautifully  adds,  Tfiese  are  they 
that  defile  a  man,  that  is,  make  him  unclean  and  impure. 
Glow.  Gloss.  And  because  these  words  of  the  liord  had  been 
Don  occ.  occasJong(]  by  \)^q  iniquity  of  the  Pharisees,  who  preferred 
their  traditions  to  the  commands  of  God,  He  hence  con- 
cludes that  there  was  no  neces-sity  for  the  foregoing  tradition. 
But  to  eat  frith  umcashen  hands  defileth  not  a  man. 
Chrys.  He  said  not  that  to  eat  the  meats  forbidden  in 
the  Law  defiles  not  a  man,  that  they  might  not  have 
what  to  answer  to  Hira  again;  but  He  concludes  in  that 
concerning  which  the  disputation  had  been. 


21.  Then  Jesus  went  thence,  and  departed  into 
the  coasts  of  Tyre  and  Sidon. 

22.  And,  behold,  a  woman  of  Canaan  came  out  of 
the  same  coasts,  and  cried  unto  him,  saying,  Have 
mercy  on  me,  O  Lord,  thou  Son  of  David;  my 
daughter  is  grievously  vexed  with  a  devil. 


VER.  23 — 28,  ST.  MATTHEW.  561 

23.  But  he  answered  her  not  a  word.  And  his 
disciples  came  and  besought  him,  saying.  Send  her 
away ;  for  she  crieth  after  us. 

24.  But  he  answered  and  said,  I  am  not  sent  but 
unto  the  lost  sheep  of  the  house  of  Israel. 

25.  Then  came  she  and  worshipped  him,  saying. 
Lord,  help  me. 

26.  But  he  answered  and  said.  It  is  not  meet  to 
take  the  children's  bread,  and  to  cast  it  to  dogs. 

27.  And  she  said.  Truth,  Lord :  yet  the  dogs  eat 
of  the  crumbs  which  fall  from  their  masters'  table. 

28.  Then  Jesus  answered  and  said  unto  her,  O 
woman,  great  is  thy  faith :  be  it  unto  thee  even 
as  thou  wilt.  And  her  daughter  was  made  whole 
from  that  very  hour. 

Jerome;  Leaving  the  Scribes  and  Pharisees  and  those 
cavillers,  He  passes  into  the  parts  of  Tyre  and  Sidon,  that 
He  may  heal  the  Tyrians  and  Sidonians ;  And  Jesus  went 
thence,  and  departed  into  the  coasts  of  Tyre  and  Sidon. 
Remig.  Tyre  and  Sidon  were  Gentile  towns,  for  Tyre 
was  the  metropolis  of  the  Chananaeans,  and  Sidon  the 
boundary  of  the  Chananasans  towards  the  north.  Chkys.  Chrys. 
It  should  be  observed,  that  when  He  delivered  the  JewSj?°"* 
from  the  observance  of  meats,  He  then  also  opened  the 
door  to  the  Gentiles,  as  Peter  was  first  bidden  in  the  vision 
to  break  this  law,  and  was  afterwards  sent  to  Cornelius. 
But  if  any  should  ask,  how  it  is  that  He  bade  His  disciples 
go  not  into  tlie  way  of  the  Gentiles,  and  yet  now  Himself 
walks  this  way;  we  will  answer,  first,  that  that  precept 
which  He  had  given  His  disciples  was  not  obligatory  on 
Him ;  secondly,  that  He  went  not  to  preach,  whence  Mark 
even  says,  that  He  purposely  concealed  Himself  Remig. 
He  went  that  He  might  heal  them  of  Tyre  and  Sidon; 
or  that  He  might  deliver  this  woman's  daughter  from  the 
daemon,  and  so  through  her  faith  might  condemn  the 
wickedness  of  the  Scribes  and  Pharisees.  Of  this  woman 
it  proceeds ;  And,  behold,  a  woman,  a  Chananite,  came  out 

VOL.  I.  ^  o 


5©2  UOSl'EL  ACCORDING  TO  (  II  vr.   X\ 

frotn  those  parts.     CiiRVs.    The  Krangelist  says  that  she 
was  a  Chaiianjuan,  to  shew  tlie  power  of  Christ's  presence. 
For  this  nation,  which  had  been  driven  out  that  they  might 
not  corrupt  the  Jews,  now  shewed   themselves  wiser  than 
the  Jews,  leaving   their  own  borders   that  they   might  go 
to  Christ.     And  wlien   she  came   to   Him,  she  asked  only 
for  mercy,  as  it  follows.  She  cried  unto  Him,  saying,  Have 
Glow,    mercy  on  me,  f^rd,  thou  Son  of  David.      Gloss.    Tlie  great 
U|j[*l*^  °' faitli  of  this  Chanana;an  woman   is  herein   shewed.      She 
believes  Him   to   be  God,  in   that   she   calls   Him   Lord: 
and  man,  in  tliat  she  calls  Him  Son  of  David.     She  claims 
nothing  of  her  own   desert,  but  craves  only  God's  mercy. 
And  she  says  not.  Have  mercy  on  my  daughter,  but  Have 
mercy  on  me ;  because  the  affliction  of  the  daughter  is  the 
affliction   of  the    mother.      And   the   more   to   excite   His 
compassion,  she  declares  to   Him  the  whole  of  her  grief. 
My  dnuyhier  is  sore  vexed  by  a  dwmon :  thus  im folding  to 
the  Physician  the  wound,  and  the  extent  and  nature  of  tlie 
disease ;  its  extent,  when  she  says  is  sore  vexed ;  its  nature, 
Chrys.    ^J  ^  d<Bmon.     Chrys.    Note   the    wisdom  of  this   woman, 
Hmi.  in  g^jg  went  not  to  men  who  promised  fair,  she  sought  not 
loca,      useless  bandages,  but  leaving  all  devilish  charms,  she  came 
'''^"•,     to  the  Lord.     She  asked  not  James,  she  did  not  pray  John, 
ftmi       or  apply  to  Peter,  but  putting  herself  under  the  protection 
of  penitence,  she  ran  alone  to  the  Lord.     But,  behold,  a  new 
trouble.       She    makes   her  petition,  raising  her  voice  into 
a  shout,  and  God,  the  lover  of  mankind,  answers    not  a 
word.     Jerome;    Not  from  pharisaical  pride,  or  the  super- 
ciliousness of  the  Scribes,  but  that  He  might  not  seem  to 
contravene   His  own   decision.  Go  not  into  the  way  of  the 
Gentiles.     For  He  was  unwilling  to  give  occasion  to  their 
cavils,  and  reserved  the  complete  salvation  of  the  Gentiles 
Glon.    f""^  ^^  season  of  His  passion  and  resurrection.     Gloss.  And 
•p.  An-  by  this  delay  in  answering,  He  shews  us  the  patience  and 
perseverance  of  this  woman.     And  He  answered  not  for  this 
reason  also,  that  the  disciples  might  petition  for  her;  shewing 
herein  that  the  prayers  of  the  Saints  are  necessary  in  order 
to  obtain  any  thing;   as  it  follows,  And  his  disciple*  came 
unto  him,  saying.  Send  her  away, /or  she  crieth  after  us. 
Jerome;    The  disciples,  as  yet  ignorant  of  the  mygteriea 


VER.  23 — 28,  ST.  MATTHEW.  563 

of  God  or  moved  by  compassion,  beg  for  this  Chananaean 
woman ;  or  perhaps  seeking  to  be  rid  of  her  importunity. 
Aug.  a  question  of  discrepancy  is  raised  upon  this,  that  Aug.  d( 
Mark  says  the  Lord  was  in  the  house  when  the  woman  e""^- 
came  praying  for  her  daughter.  Indeed  Matthew  might  49. 
have  been  understood  to  have  omitted  mention  of  the  house, 
and  yet  to  have  been  relating  the  same  event ;  but  when  he 
says,  that  the  disciples  suggested  to  the  Lord,  Send  her 
away,  for  she  crieth  after  us,  he  seems  to  indicate  clearly 
that  the  woman  raised  her  voice  in  supplication,  in  following 
the  Lord  who  was  walking.  We  must  understand  then,  that, 
as  Mark  writes,  she  entered  in  where  Jesus  was,  that  is,  as 
he  had  noticed  above,  in  the  house ;  then,  that  as  Matthew 
writes,  He  answered  her  not  a  icord,  and  during  this  silence 
of  both  sides,  Jesus  left  the  house ;  and  then  the  rest  follows 
without  any  discordance.  Chrys.  I  judge  that  the  disciples 
were  sorry  for  the  woman's  affliction,  yet  dared  not  say 
'  Grant  her  this  mercy,'  but  only  Send  her  auay,  as  we, 
when  we  would  persuade  any  one,  oftentimes  say  the  very 
contrary  to  what  we  wish.  He  answered  and  said,  I  am 
not  sent  hat  to  the  lost  sheep  of  the  house  of  Israel. 
Jerome;  He  says  that  He  is  not  sent  to  the  Gentiles, 
but  that  He  is  sent  first  to  Israel,  so  that  when  they  would 
not  receive  the  Gospel,  the  passing  over  to  the  Gentiles 
might  have  just  cause.  Remig.  In  this  way  also  He  was 
sent  specially  to  the  Jews,  because  He  taught  them  by  His 
bodily  presence.  Jerome  ;  And  He  adds  of  the  house  of 
Israel,  with  this  design,  that  we  might  rightly  inteipret 
by  this  place  that  other  parable  concerning  the  stray  sheep. 
Chrys.  But  when  the  woman  saw  that  the  Apostles  had 
no  power,  she  became  bold  with  commendable  boldness ; 
for  before  she  had  not  dared  to  come  before  His  sight; 
but,  as  it  is  said.  She  crieth  after  tis.  But  when  it  seemed 
that  she  must  now  retire  without  being  relieved,  she  came 
nearer,  But  she  came  and  worshipped  him.  Jerome  ;  Note 
how  perseveringly  this  Chananaean  woman  calls  Him  first 
Son  of  David,  then  Lord,  and  lastly  came  and  tvorshipped 
him,  as  God.  Chrys.  And  therefore  she  said  not  Ask,  or 
Pray  God  for  me,  but  Lord,  help  me.  But  the  more  the 
woman  urged  her  petition,  the  more  He  strengthened  His 

2  o  2 


564  GOSPEL  ACCORDING  TO  CHAP.  XVv 

denial ;  for  lie  calls  tlio  Jews  now  not  sheep  but  sons,  and 
the  Gentiles  dogs;  He  answered  and  said  unto  hety  It  is 
uot  meet  to  take  the  children'' s  bread,  and  gire  it  to  dogs. 
OloM.  Gloss.  The  Jews  were  bom  sons,  and  brought  up  by  the 
„eini.  '^'"^w  in  the  wors^hip  of  one  God.  The  bread  is  the  Gospel, 
its  miraeles  and  oilier  things  which  pertain  to  our  salvation. 
It  is  not  then  meet  that  these  should  be  taken  from  the 
children  and  given  to  the  Gentiles,  who  are  dogs,  till  the 
Jews  refuse  them,  Jeromp:;  The  Gentiles  are  called  dogs 
because  of  their  idolatry ;  who,  given  to  the  eating  of 
blood,  and  dead  bodies,  turn  to  madness.  Chrys.  ()b8er\e 
this  woman's  prudence ;  she  does  not  dare  to  contradict 
Him,  nor  is  she  vexed  with  the  commendation  of  the  Jews, 
and  the  evil  word  applied  to  herself;  But  she  said,  Yea^ 
Lordy  yet  the  dogs  eat  of  the  crumbs  which  fall  from  their 
masters'  table.  He  said,  It  is  not  good ;  she  answers,  *  Yet 
even  so.  Lord;'  He  calls  the  Jews  children,  she  calls  them 
masters;  He  called  her  a  dog,  she  accepts  the  office  of  a 
dog;  as  if  she  had  said,  I  (  aiinot  leave  the  table  of  my  Lord. 
Jerome;  Wonderful  are  shewn  the  faith, patience,  and  humi- 
lity of  this  woman;  failh,  that  she  believed  that  her  daughter 
could  be  healed ;  patience,  that  so  many  times  overlooked, 
she  yet  perseveres  in  her  prayers;  humility,  that  she  com- 
pares herself  not  to  the  dogs,  but  to  the  whelps.  I  know, 
she  says,  that  I  do  not  deserve  the  children's  bread,  and  that 
I  cannot  have  whole  meat,  nor  sit  at  the  table  with  the 
master  of  the  house,  but  I  am  content  with  that  which  is 
left  for  the  whelps,  that  through  humble  fragments  I  may 
come  to  the  amplitude  of  the  perfect  bread.  Chrys.  lliis 
was  the  cause  why  Christ  was  so  backward,  that  He  knew 
what  she  would  say,  and  would  not  have  her  so  great 
excellence  hid ;  whence  it  follows,  TTien  Jesus  answered 
and  said  unto  her,  O  woman,  great  is  thy  faith,  be  it  unto 
thee  according  to  thy  will.  Observe  how  the  woman  herself 
had  contributed  not  a  little  to  her  daughter's  healing ;  and 
therefore  Christ  said  not  unto  her,  *  Let  thy  daughter  be 
healed,'  but,  Be  it  unio  thee  according  to  thy  will ;  that  you 
may  perceive  that  she  had  spoken  in  sincerity,  and  that  her 
words  were  not  words  of  flattery,  but  of  abundant  faith. 
Gen.  1,  And  this  word  of  Christ  is  like  that  word  which  said.  Let 


VER.  23 — 28.  ST.  MATTHEW.  565 

there  be  a  Jirmament,  and  it  was  made ;  so  here,  And  her 
daughter  was  made  whole  from  that  hour.  Observe  how- 
she  obtains  what  the  Apostles  could  not  obtain  for  her ;  so 
great  a  thing  is  the  earnestness  of  prayer.  He  would  rather 
that  we  should  pray  for  our  own  offences  ourselves,  than 
that  others  should  pray  for  us.  Remig.  In  these  words  is 
given  us  a  pattern  of  catechizing  and  baptizing  children; 
for  the  woman  says  not '  Heal  my  daughter,'  or  '  Help  her,' 
but,  Have  mercy  upon  me,  and  help  me.  Thus  there  has 
come  down  in  the  Church  the  practice  that  the  faithful  are 
sponsors  to  God  for  their  young  children,  before  they  have 
attained  such  age  and  reason  that  they  can  themselves 
mate  any  pledge  to  God.  So  that  as  by  this  woman's  faith 
her  daughter  was  healed,  so  by  the  faith  of  Catholics  of 
mature  age  their  sins  might  be  forgiven  to  infants.  Allego- 
rically ;  This  woman  figures  the  Holy  Church  gathered  out 
of  the  Gentiles.  The  Lord  leaves  the  Scribes  and  Pharisees, 
and  comes  into  the  parts  of  Tyre  and  Sidon;  this  figures 
His  leaving  the  Jews  and  going  over  to  the  Gentiles.  This 
woman  came  out  of  her  own  country,  because  the  Holy 
Church  departed  fi:om  former  errors  and  sins.  Jerome; 
And  the  daughter  of  this  Chananaean  I  suppose  to  be  the  souls 
of  believers,  who  were  sorely  vexed  by  a  daemon,  not  knowing 
their  Creator,  and  bowing  down  to  stones.  Remig.  Those  of 
whom  the  Lord  speaks  as  children  are  the  Patriarchs  and 
Prophets  of  that  time.  By  the  table  is  signified  the  Holy  Scrip- 
ture, by  the  fragments  the  best  precepts,  or  inward  mysteries 
on  which  Holy  Chm-ch  feeds ;  by  the  crumbs  the  carnal  pre- 
cepts which  the  Jews  keep.  The  fragments  are  said  to  be  eaten 
under  the  table,  because  the  Church  submits  itself  humbly 
to  fulfilling  the  Divine  commands.  Raban.  But  the  whelps 
eat  not  the  crust  only,  but  the  crumbs  of  the  children's 
bread,  because  the  despised  among  the  Gentiles  on  turning 
to  the  faith,  seek  out  in  Scriptm*e  not  the  outside  of  the 
letter,  but  the  spiritual  sense,  by  which  they  may  be  able 
to  profit  in  good  acts.  Jerome;  Wonderful  change  of 
things !  Once  Israel  the  son,  and  we  the  dogs ;  the  change 
in  faith :  has  led  to  a  change  in  the  order  of  our  names. 
Concerning  them  is  that  said,  Many  dogs  have  come  about  Ps.  22, 
me ;  while  to  us  is  said,  as  to  this  woman,  TJty  faith  hath  ^^' 


960  GOSPEL  ACCORDING  TO  CHAP.  XV. 

wiade  ihee  whole.     Raban.    Great  indeed  was  her  faith  ;  for 

the  Gentiles,  neither  trained  in  the  Law,  nor  educated  by  tlie 

words  of  the  Pro})hcl8,  straightway  on  the  preaching  of  the 

Apostles  obeyed  with  the  hearing  of  the  ear,  and  therefore 

GioM.    deserved  to  obtain  salvation.     Gloss.  And  if  the  Lord  delays 

lion  occ.  j}j^  salvation  of  a  soul  at  the  first  tears  of  the  supplicating 

Church,  we   ought   not   to   despair,  or   to   cease   from   our 

Aug.     prayers,  but  rather  continue  them  earnestly.      Aug.    And 

y"*^!»  that  to  heal  the  Centurion's  senant,  and  the  daughter  of  this 
•"-^  •••8.  1    .    ,  •      -i- 

Chananaian  woman,  He  does  not  go  to  their  houses,  signifies 

that  the  Gentiles,  among  whom  He  Himself  went  not,  should 
be  saved  by  His  word.  That  these  are  healed  on  the  prayer 
of  their  parents,  we  nmst  understand  of  the  Church,  which 
is  at  once  mother  and  children ;  the  whole  body  of  those 
who  make  up  the  Church  is  the  mother,  and  each  individual 
of  that  body  is  a  son  of  that  mother.  Hilary;  Or,  This 
mother  represents  the  proselytes,  in  that  she  leaves  her  own 
country,  and  forsakes  the  Gentiles  for  the  name  of  another 
nation ;  she  prays  for  her  daughter,  that  is,  the  body  of  the 
Gentiles  possessed  with  unclean  spirits ;  and  having  learned 
the  Lord  by  the  Law,  calls  Him  the  Son  of  David.  Raban. 
Also  whosoever  has  his  conscience  polluted  with  the  defile- 
ment of  any  sin,  has  a  daughter  sorely  vexed  by  a  daemon. 
Also  whosoever  has  defiled  any  good  that  he  ha.s  done  by 
the  plague  of  sin,  has  a  daughter  tossed  by  the  furies  of  an 
luiclean  spirit,  and  has  need  to  fly  to  prayers  and  tears,  and 
to  seek  the  intercessions  and  aids  of  the  saints. 

29.  And  Jesus  departed  from  thence,  and  came 
nigh  unto  the  sea  of  Galilee ;  and  went  up  into  a 
mountain,  and  sat  down  there. 

30.  And  great  multitudes  came  unto  him.  liaviiig 
with  them  those  that  were  lame,  blind,  dumb, 
maimed,  and  many  others,  and  cast  them  down  at 
•lesus*  feet ;  and  he  healed  them  : 

3L  Insomuch  that  the  multitude  wondered,  when 
they  saw  the  dumb  to  speak,  the  maimed  to  be 
whole,  the  lame  to  walk,  and  the  blind  to  see :  and 
they  gloriticd  the  God  of  Israel. 


VER.  29 — 31.  ST.  MATTHEW.  567 

Jerome;  Having  healed  the  daughter  of  this  Chanana)an, 
the  Lord  returns  into  Judaea,  as  it  follows,  And  Jesus 
departed  from  thetice,and  came  nigh  unto  the  sea  of  Galilee. 
Remig.  This  sea  is  called  by  various  names  ;  the  sea  of 
Galilee,  because  of  its  neighbourhood  to  Galilee  ;  the  sea  of 
Tiberias,  from  the  town  of  Tiberias.  And  going  up  into  a 
mountain,  he  sat  down  there.  Chrys.  It  should  be  con- 
sidered that  sometimes  the  Lord  goes  about  to  heal  the 
sick,  sometimes  He  sits  and  waits  for  them  to  come;  and 
accordingly  here  it  is  added.  And  there  came  great  multi- 
tudes unto  him,  having  with  them  those  that  were  dumb, 
lame,  blind,  maimed,  and  many  others.  Jerome;  What 
the  Latin  translator  calls  '  debiles'  (maimed),  is  in  the  Greek 
xwAAowf,  which  is  not  a  general  term  for  a  maimed  person, 
but  a  peculiaj  species,  as  he  that  is  lame  in  one  foot  is 
called  '  claudus,'  so  he  that  is  crippled  in  one  hand  is  called 
xoAAoj.  Chrys.  These  shewed  their  faith  in  two  points 
especially,  in  that  they  went  up  the  mountain,  and  in 
that  they  believed  that  they  had  need  of  nothing  beyond 
but  to  cast  themselves  at  Jesus'  feet;  for  they  do  not  now 
touch  the  hem  even  of  His  garment,  but  have  attained  to 
a  loftier  faith  ;  And  cast  them  down  at  Jesus'  feet.  The 
woman's  daughter  He  healed  with  great  slackness,  that  He 
might  shew  her  virtue  ;  but  to  these  He  administers  healing 
immediately,  not  because  they  were  better  than  that  woman, 
but  that  He  might  stop  the  mouths  of  the  unbelieving  Jews; 
as  it  follows,  and  he  healed  them  all.  But  the  multitude  of 
those  that  were  healed,  and  the  ease  with  vk^hich  it  vtas  done, 
struck  them  with  astonishment.  Insomuch  thai  the  multi- 
tude wondered  when  they  saw  the  dumb  to  speak.  Jerome  ; 
He  said  nothing  concerning  the  maimed,  because  there  was 
no  one  word  which  was  the  opposite  of  this'. 

Raban.     Mystically ;    Having   in    the    daughter    of    this 
Chananaean   prefigured    the    salvation   of  the  Gentiles,  He 
came  into  Judaia  ;   because,  when  the  fulness  of  the  Gentiles  Rom. 
shall  have  entered  in,  then  shall  all  Israel  be  saved.     Gloss.  JJ'  25- 
The   sea   near   to   which  Jesus   came   signifies   the  turbid  ap.  An- 

selm. 

*  The  Vulgate  and  old  Italic  have     which  is  also  wanting  in  many  ancient 
no  clause  answering  to  KvX.\tvt  uyn~( ,     versions, 
(the  maimed  to  be  whole)  of  the  Greek, 


ord 


568  GOSPEL  ACCORDING  TO  CHAP.  XV. 

swellings  of  this  world  ;  it  is  the  sea  of  Galilee  when  men 
pass  from  virtue  to  vice.  Jkrome;  He  goes  up  into  the 
mountain,  that  as  a  bird  He  may  entice  the  tender  nestlings 
to  fly.  Raban.  Thus  raising  his  hearers  to  meditate  on 
heavenly  things.  He  sat  down  there  to  shew  that  rest  is  not 
to  be  sought  but  in  heavenly  things.  And  as  He  sits  on  the 
mountain,  that  is,  in  the  heavenly  height,  there  come  unto 
Him  miilliludes  of  the  faithful,  drawing  near  to  II im  with 
devoted  mind,  and  bringing  to  Him  the  dumb,  and  the 
blind,  &c.  and  cast  them  down  at  Jesus'  feet ;  because  they 
that  confess  their  sins  are  brought  to  be  healed  by  Him 
alone.  These  He  so  heals,  that  the  multitudes  marvel  and 
magnify  the  God  of  Israel ;  because  the  faithful  when  they 
see  those  that  have  been  s])iritually  sick  richly  endued  with 
all  manner  of  works  of  virtuousness,  sing  praise  to  God. 
Gloas.  Gloss.  The  dumb  are  they  that  do  not  praise  God;  the 
blind,  they  who  do  not  understand  the  paths  of  life;  the 
deaf,  they  that  obey  not ;  the  lame,  they  that  walk  not 
firmly  through  the  diflTicult  ways  of  good  works;  the  maimed, 
they  that  are  crippled  in  their  good  works. 


32.  Then  Jesus  called  his  disciples  unto  him,  and 
said,  I  have  compassion  on  the  multitude,  because 
they  continue  with  me  now  three  days,  and  have 
nothing  to  eat :  and  I  will  not  send  them  away 
fasting,  lest  they  faint  in  the  way. 

33.  And  his  disciples  say  unto  him.  Whence  should 
we  have  so  much  bread  in  the  wilderness,  as  to  fill  so 
great  a  multitude? 

34.  And  Jesus  saith  unto  them.  How  many  loaves 
have  ye?  And  they  said,  Seven,  and  a  few  little 
fishes. 

35.  And  he  commanded  the  multitude  to  sit  down 
on  the  ground. 

36.  And  he  took  the  seven  loaves  and  the  fishes, 
and  gave  thanks,  and  brake  them,  and  gave  to  his 
disciples,  and  the  disciples  to  the  multitude. 


VER.  32 38.  ST.  MATTHEW.  569 

37.  And  they  did  all  eat,  and  were  filled  :  and 
they  took  up  of  the  broken  meat  that  was  left  seven 
baskets  full. 

38.  And  they  that  did  eat  were  four  thousand 
men,  beside  women  and  children. 

Jerome  ;  Christ  first  took  away  the  infirmities  of  the  sick, 
and  afterwards  supplied  food  to  them  that  had  been  healed. 
Also  He  calls  His  disciples  to  tell  them  what  He  is  about  to 
do  ;  Then  Jesus  called  his  disciples  unto  him,  and  said,  I 
have  compassion  on  the  multitude.  This  He  does  that  He  , 
may  give  an  example  to  masters  of  sharing  their  counsels 
with  the  young,  and  their  disciples ;  or,  that  by  this  dialogue 
they  might  come  to  understand  the  greatness  of  the  miracle. 
Chrys.  For  the  multitude  when  they  came  to  be  healed,  hadChrys. 

TTnm 

not  dared  to  ask  for  food,  but  He  that  loveth  man,  and  hath  uj;^ 
care  of  all  creatures,  gives  it  to  them  unasked  ;  whence  He 
says,  /  Jiave  compassion  upon  the  multitude.  That  it  should 
not  be  said  that  they  had  brought  provision  with  them  on 
their  way,  He  says,  Because  they  continue  with  me  now  three 
days,  and  hate  nothing  to  eat.  For  though  when  they  came 
they  had  food,  it  was  now  consumed,  and  for  this  reason  He 
did  it  not  on  the  first  or  second  day,  but  on  the  third,  when 
all  was  consumed  that  they  might  have  brought  with  them ; 
and  thus  they  having  been  first  placed  in  need,  might  take 
the  food  that  was  now  provided  with  keener  appetite.  That 
'  they  had  come  from  far,  and  that  nothing  was  now  left  them, 
is  shewn  in  what  He  says,  And  I  will  not  send  them  away 
fasting,  lest  they  faint  by  the  way.  Yet  He  does  not  im- 
mediately proceed  to  work  the  miracle,  that  He  may  rouse 
the  disciples'  attention  by  this  questioning,  and  that  they 
may  shew  their  faith  by  saying  to  Him,  Create  loaves. 
And  though  at  the  time  of  the  former  miracle  Christ  had 
done  many  things  to  the  end  that  they  should  remember  it, 
making  them  distribute  the  loaves,  and  divide  the  baskets 
among  them,  yet  they  were  still  imperfectly  disposed,  as 
appears  from  what  follows ;  And  his  disciples  say  unto  him. 
Whence  should  we  have  so  much  bread  in  the  tvilderness  as 
to  Jill  so  great  a  multitude?    This  they  spoke  out  of  the 


670  GOSPEL  ACCORDING  TO  CIIAI'.  XV. 

infinnity  of  their  thoughts,  yet  thereby  making  the  ensuing 
miracle  to  be  beyond  suspicion ;  for  that  none  might  susj)ect 
that  the  loaves  had  been  got  from  a  neighbouring  village, 
tliis  miracle  is  wrought  in  the  wilderness  far  distant  from 
villages.  Then  to  arouse  His  disciples'  thoughts,  He  puts  a 
question  to  tliem,  which  may  call  the  foregone  miracle  to  their 
minds ;  And  Jesus  saith  unto  them.  How  many  loaves  have 
t/e'^  They  said  tin  to  him.  Seven,  and  a  few  little  fishes. 
But  they  do  not  add,  *  But  what  are  they  among  so  many  ?' 
as  they  had  said  before ;  for  they  had  advanced  somewhat, 
though  they  did  not  yet  comprehend  the  whole.  Admire  in 
the  Apostles  their  love  of  truth,  though  themselves  are  the 
writers,  they  do  not  conceal  their  own  great  faults ;  and  it  is 
no  light  self-accusation  to  have  so  soon  forgotten  so  great  a 
miracle.  Observe  also  their  wisdom  in  another  respect,  how 
they  had  overcome  their  appetite,  taking  so  little  care  of 
their  meals,  that  though  they  had  been  three  days  in  the 
desert,  yet  they  had  with  them  only  seven  loaves.  Some 
other  things  also  He  does  like  to  what  had  been  done  before. 
He  makes  them  to  sit  down  on  the  ground,  and  the  bread  to 
grow  in  the  hands  of  the  disciples;  as  it  follows,  And  he 
commanded  the  multitude  to  sit  down  on  the  ground. 
Sup.  c.  Jekome  ;  As  we  have  spoken  of  this  above,  it  would  be 
'  tedious  to  repeat  what  has  been  already  said ;  we  shall 
therefore  only  dwell  on  those  particulars  in  which  this 
differs  from  the  former.  Chrys.  The  end  of  the  two 
miracles  is  different ;  And  they  took  up  of  the  broken  meat 
that  was  left  seven  baskets  full.  Now  they  that  had  eaten 
were  four  thousand  men,  besides  children  and  women. 
Whence  are  the  fragments  fewer  in  this  miracle  than  in  the 
former,  although  they  that  ate  were  not  so  many  ?  It  is 
<  vporta  either  tliat  tlie  basket  *  in  this  miracle  is  of  larger  capacity 
•cophi-  Uian  the  basket'  in  the  fonner,  or  that  by  this  point  of  differ- 
ence they  might  remember  the  two  separate  miracles;  for 
which  reason  also  He  then  made  the  number  of  baskets 
equal  to  the  number  of  the  disciples,  but  now  to  the  number 
of  the  loaves.  Rkmig.  In  this  Gospel  lection  we  nuist 
consider  in  Christ  the  work  of  His  humanity,  and  <»f  His 
divinity.  In  that  He  has  compa-ssion  on  the  multitudes,  He 
shews  that  He  has  feeling  of  human  frailty ;    in  (he  unilti- 


VER.  32 — 38.  ST.  MATTHEW.  571 

plication  of  the  loaves,  and  the  feeding  the  multitudes,  is 
shewn  the  working  of  His  divinity.  So  here  is  overthrown 
the  en-or  of  Eutyches^,  who  said,  that  in  Christ  was  one'vid.sup. 
nature  only.  Aug.  Surely  it  will  not  be  out  of  place  toP^J^'^^ 
suggest  upon  this  miracle,  that  if  any  of  the  Evangelists  who  Cons, 
had  not  given  the  miracle  of  the  five  loaves  had  related  this  50/ 
of  the  seven  loaves,  he  would  have  been  supposed  to  have 
contradicted  the  rest.  But  because  those  who  have  related 
the  one,  have  also  related  the  other,  no  one  is  puzzled,  but 
it  is  understood  at  once  that  they  were  two  separate  miracles. 
This  we  have  said,  that  wherever  any  thing  is  found  done  by 
the  Lord,  wherein  the  accounts  of  any  two  Evangelists  seem 
irreconcilable,  we  may  understand  them  as  two  distinct 
occurrences,  of  which  one  is  related  by  one  Evangelist,  and 
one  by  another.  Gloss.  It  should  be  noted,  that  the  Lord  Gloss, 
first  removes  their  sicknessess,  and  after  that  feeds  them ;  *^* 
because  sin  must  be  first  wiped  away,  and  then  the  soul  fed 
with  the  words  of  God.  Hilary;  As  that  first  multitude 
which  He  fed  answers  to  the  people  among  the  Jews  that 
believed ;  so  this  is  compared  to  the  people  of  the  Gentiles,  the 
number  of  four  thousand  denoting  an  innumerable  number  of 
people  out  of  the  four  quarters  of  the  earth.  Jerome;  For 
these  are  not  five,  but  four  thousand  ;  the  number  four  being 
one  always  used  in  a  good  sense,  and  a  four-sided  stone 
is  firm  and  rocks  not,  for  which  reason  the  Gospels  also  have 
been  sacredly  bestowed  in  this  number.  Also  in  the  former 
miracle,  because  the  people  were  neighbours  unto  the  five 
senses",  it  is  the  disciples,  and  not  the  Lord,  that  calls  to  mind 
their  condition ;  but  here  the  Lord  Himself  says,  that  He 
has  compassion  upon  them,  because  they  continue  noic  three 
days  with  Him,  that  is,  they  believed  on  the  Father,  Son, 
and  Holy  Spirit.  Hilary  ;  Or,  they  spend  the  whole  time  • 
of  the  Lord's  passion  with  the  Lord ;  either  because  when 
they  should  come  to  baptism,  they  would  confess  that  they 
believed  in  His  passion  and  resurrection ;  or,  because  through 
the  whole  time  of  the  Lord's  passion  they  are  joined  to  the 
Lord  by  fasting  in  a  kind  of  union  of  suffering  with  Him. 
Raban.  Or,  this  is  said  because  in  all  time  there  have  only 

*>  That  is,  there  werey?w  thousand,  and  they  were  fed  withyiuc  loaves. 


572  GOSPEL  ACCORDING  TO  CM  AT.  XV. 

been  three  periods  when  grace  wns  given ;  the  first,  before 
the  Law ;  the  second,  undrr  the  Law  ;  the  tliird,  under  grace  ; 
the  fourth,  is  in  heaven,  to  which  as  we  journey  we  are 
refreshed  by  tlie  way.  Rehio.  Or,  because  correcting  by 
penitence  the  sins  tliat  they  have  committed,  in  tliought, 
word,  and  deed,  they  tuni  to  the  Lord.  These  multitudes 
the  Lord  would  not  send  away  fasting,  that  they  should  not 
faint  by  the  way ;  because  sinners  turning  in  penitence, 
perish  in  their  passage  tlirough  the  world,  if  they  are  sent 
GkMs.  away  without  the  nourishment  of  sacred  teaching.  Gloss. 
•  The  seven  loaves  are  the  Scripture  of  the  New  Testament,  in 
which  the  grace  of  the  Holy  Sj)irit  is  revealed  and  given. 
And  these  are  not  as  those  former  loaves,  barley,  because  it 
is  not  with  these,  as  in  the  Law,  where  the  nutritious  sub- 
stance is  \vra])ped  in  types,  as  in  a  very  adhesive  husk ;  here 
are  not  two  fishes,  as  under  the  Law  two  only  were  anointed, 
the  King,  and  the  Priest,  but  a  few,  that  is,  the  saints  of  the 
New  Testament,  who,  snatched  from  the  waves  of  the  world, 
sustain  this  tossing  sea,  and  by  their  example  refresh  us  lest 
we  faint  by  the  way.  Hilary  ;  The  multitudes  sit  down 
on  the  ground;  for  before  they  had  not  reposed  on  the 
works  of  the  Law,  but  they  had  supported  themselves  on 
their  own  sins,  as  men  standing  on  their  feet.  Gloss.  Or, 
»  c.  xiv.  they  sit  down  there  ^  on  tlie  grass,  that  the  desires  of  the  flesh 
^^"  may  be  controlled,  here  on  the  ground,  because  the  earth 
itself  is  commanded  to  be  left.  Or,  the  mountain  in  which 
the  Lord  refreshes  them  is  the  height  of  Christ;  there,  there- 
fore, is  grass  upon  the  ground,  because  there  the  height  of 
Christ  is  covered  with  carnal  hopes  and  desires,  on  account 
of  the  carnal;  here,  where  all  carnal  lust  is  banished,  the 
gtiests  are  solidly  placed  on  the  basis  of  an  abiding  hope ; 
•  tliere,  are  five  thousand,  who  Jire  the  carnal  subjected  to  the 
five  senses;  here,  four  thousand,  on  account  of  the  four 
virtues,  by  which  they  are  spiritually  fortified,  tem])enmce, 
prudence,  fortitude,  and  justice ;  of  which  the  first  is  the 
knowledge  of  things  to  be  sought  and  avoided ;  the  second, 
the  restraining  of  desire  from  those  things  that  give  pleasure 
in  the  world  ;  the  third,  strength  agiiiust  the  pains  of  life ; 
the  fourth,  which  is  spread  over  all  the  love  of  God  and  our 
neighbour.     Huth  there  and  lierc  women  and  children  arc 


VER.  32 — 39.  ST.  MATTHEW.  573 

excepted,  because  in  the  Old  and  New  Testament,  none  are 
admitted  to  the  Lord  who  do  not  endiu-e  to  the  perfect  man, 
whether  through  the  infirmity  of  their  strength,  or  the  levity 
of  their  tempers.  Both  refreshings  were  performed  upon  a 
mountain,  because  the  Scriptures  of  both  Testaments  com- 
mend the  loftiness  of  the  heavenly  commands  and  rewards, 
and  both  preach  the  height  of  Christ.  The  higher  mysteries 
which  the  multitudes  cannot  receive  the  Apostles  discharge, 
and  fill  seven  baskets,  to  wit,  the  hearts  of  the  perfect  which 
are  enlightened  to  understand  by  the  grace  of  the  seven-fold  is.  1 1,2. 
Spirit.  Baskets  are  usually  woven  of  rushes,  or  palm  leaves ; 
these  signify  the  saints,  who  fix  the  root  of  their  hearts  in  the 
very  fount  of  life,  as  a  bulrush  in  the  water,  that  they  may 
not  wither  away,  and  retain  in  their  hearts  the  palm  of  their 
eternal  reward. 


39.  And  he  sent  away  the  multitude,  and  took 
ship,  and  came  into  the  coasts  of  Magdala. 

Chap.  XVI.  1.  The  Pharisees  also  with  the 
Sadducees  came,  and  tempting  desired  him  that  he 
would  shew  them  a  sign  from  heaven. 

2.  He  answered  and  said  unto  them.  When  it 
is  evening,  ye  say.  It  will  be  fair  weather  :  for  the 
sky  is  red. 

3.  And  in  the  morning.  It  will  be  foul  weather 
to-day :  for  the  sky  is  red  and  lowring.  O  ye 
hypocrites,  ye  can  discern  the  face  of  the  sky ;  but 
can  ye  not  discern  the  signs  of  the  times  ? 

4.  A  wicked  and  adulterous  generation  seeketh 
after  a  sign  ;  and  there  shall  no  sign  be  given  unto  it, 
but  the  sign  of  the  prophet  Jonas.  And  he  left  them, 
and  departed. 


Chrys.  As  the  Lord  sent  the  multitudes  away  after  the 
miracle  of  the  five  loaves,  so  also  now,  not   on  foot,   but 


674  OOSPRL  ACCORDING  TO  CHAP.  XVI. 

by  boat,  that  the  nmlliludes  may  not  follow  Iliin;  /ind  he 
sent   nwaif    tlw    umltihul/',   and   entered   into   a  ship,  and 
Aug.ic  came  into  the  cotists  of  MiKjtdun.     Auo.  Mark  suys  Dal- 
Ev.  ii.    "^^""tha  ;  no  doubt  the  same  place  under  a  diflorcnt  name  ; 
61-        for  many   copies  of  the  (i!o8])el    accordinj^    to    Mark  have 
Magedan.     Uaban.    This  Magedan  is  the  country  opposite 
Gerasa,  and  is   interpreted  *  fruits,'  or  *  a  messenger.'      It 
Song  of  signifies  a  garden,  of  which  it  is  said,  A  garden  enclosed, 
12.    '    «  fountain  sealed,  wherein   the  fniits  of  virtues  grow,  and 
where    the   name  of  the    Lord   is   announced.     It   tcachcK 
us  that  ])reachers  having  ministered  the  word  to  the  mul- 
titude ought  to  be  refreshed  tljemsclves  with  the  fruits  of  the 
virtues  within  the  chamber  of  their  own  heart.     It  follows ; 
And  there  come  unto  him  Pharisees  and  Sadducees  templing 
him,  and  desired  him  to  shew  them  a  sign  from   heareti. 
Remig.  Wondrous  blindness  of  the  Pharisees  and  Sadducees  ! 
They  asked  a  sign  from  heaven,  as  though  the  things  they 
now  saw  were  not  signs.     John  shews  what  sign  it  was  they 
John  6,  desired  ;    for  he  relates,  that  after  the  feeding  with  the  five 
loaves,  the  multitudes  came  to  the   Lord  and  said,  What 
sign  doest  thou,  tJuil  we  may  see  it  and  believe  on  thee  ? 
Our  fathers  did  eat  manna  in  the  desert,  as  it  is  written. 
He  gave  them  bread  to  eat  from  heaven.     Therefore  when 
they  say  here,  Shew  us  a   sign  from  heaven,  they  mean. 
Cause    that  it  rain  manna    for  one  or  two  days,  that   the 
whole  people  may  eat,  as  was  done  for  a  long  time  in  the 
desert.     He  looking  into  their  thoughts  as  God,  and  knowing 
that  even  if  a   sign   from  heaven  should  be    shewed  them 
they    would   not   believe,   would    not   give   them    the    sign 
for  which  they  asked,  as  it  follows,  Jiut  he  answered  and 
said  unto  them,  If^en  the  evening  is  come,  ye  say,  It  will 
be  fair  weather;  for  the  sky  is  red,  ifc.     Jerome;   This 
is  not  found  in  most  copies  of  the  Greek  text  **.     But  the 
sense  is  clear,  that  fair  and  rainy  days  may  be  foretold  by  the 
condition  and  harmony  of  the  elements.     But  the   Scribes 
and  Pharisees  who  seemed  to  be  doctors  of  the  I^aw  could 
not    discern   the    Saviour's   coming   by    tlie   predictions   of 

Aog.      the  Prophets.     Aco.  We  might  also  understand  this  saving, 

Qactt 

ET.i.30. 

P  That  in,  ver  3.  and  3.     They  an'  (imitt<Ni  in  iiiiun    \|--.    n   i    >  ■  ;-i.iii«. 


VER.  1 4.  ST.  MATTHEW.  575 

When  it  is  evening,  ye  say^  It  will  he  fair  weather,  for 
the  sky  is  red,  in  this  way,  By  the  blood  of  Christ's  passion 
at  His  first  coming,  indulgence  of  sin  is  given.  And  in  the 
morning.  It  will  be  foul  weather  to-day,  for  the  sky  is  red 
and  lowring;  that  is,  at  His  second  coming  He  will  come 
with  fire  before  Him.  Gloss.  Otherwise  ;  The  sky  is  red 
and  lowring  ;  that  is,  the  Apostles  suffer  after  the  resurrec- 
tion, by  which  ye  may  know  that  I  shall  judge  hereafter;  for 
if  I  spare  not  the  good  who  are  mine  from  present  suffering, 
I  shall  not  spare  others  hereafter ;  Ye  can  therefore  discern 
the  face  of  the  sky,  but  the  signs  of  the  times  ye  cannot. 
Raban.  The  signs  of  the  times  He  means  of  His  own 
coming,  or  passion,  to  which  the  evening  redness  of  the 
heavens  may  be  likened  ;  and  the  tribulation  which  shall  be 
before  His  coming,  to  which  the  morning  redness  with  the 
lowi-ing  sky  may  be  compared.  Chrys.  As  then  in  the  sky 
there  is  one  sign  of  fair  weather,  and  another  of  rain,  so 
ought  ye  to  think  concerning  me  ;  now,  in  this  My  first 
coming,  there  is  need  of  these  signs  which  are  done  in  the 
earth ;  but  those  which  are  done  in  heaven  are  reserved  for 
the  time  of  the  second  coming.  Now  I  come  as  a  physician, 
then  as  a  judge;  now  I  come  in  secret,  then  with  much 
pomp,  when  the  powers  of  the  heavens  shall  be  shaken. 
But  now  is  not  the  time  of  these  signs,  now  have  I  come  to 
die,  and  to  suffer  humiliations ;  as  it  follows,  An  evil  and 
adulterous  generation  seeketh  after  a  sign,  and  there  shall 
no  sign  be  given  it,  but  the  sign  oj  Jonas  tJie  prophet. 
Aug.  This  Matthew  has  already  given;  whence  we  may  Aug. 
store  up  for  our  information,  that  the  Lord  spoke  the  same  ^  '  ^"^' 
things  many  times,  that  where  there  are  contradictions  which 
cannot  be  explained,  it  may  be  understood  that  the  same 
sayings  were  uttered  on  two  different  occasions.  Gloss.  Gloss. 
He  says.  Evil  and  adulterous  generation,  that  is,  unbelieving,  ^"  ^"^ '"" 
having  carnal,  and  not  spiritual  understanding.  Raban. 
To  this  generation  that  thus  tempted  the  Lord  is  not  given 
a  sign  from  heaven,  such  as  they  sought  for,  though  many 
signs  are  given  on  the  earth  ;  but  only  to  the  generation  of 
such  as  sought  the  Lord,  in  whose  sight  He  ascended  into 
heaven,  and  sent  the  Holy  Spirit.     Jerome;    But  what  is 


576  GOSPEL  ACCORDINO  TO  CllAI      Wl 

meant  by  the  sign  of  Junas  haN  been  cxpluined  above. 
Chrys.  And  when  tl>e  Pharisees  heard  this,  they  ought 
to  have  asked  Him,  Wliat  it  was  He  meant?  Hut  they  had 
not  asked  at  first  with  any  desire  of  learning,  and  therefore 
the  Lord  leaves  them,  as  it  follows,  And  fie  left  thetfty 
and  treat  fiis  uay.  Jeromk;  That  is,  leaving  the  evil 
generation  of  the  Jews,  He  jiassed  over  tlic  strait,  and  the 
people  of  the  Gentiles  followed  Him.  Hilary;  Observe, 
we  do  not  read  here  as  in  other  places,  that  He  sent  the 
multitudes  away  and  departed;  but  because  the  error  of 
unbelief  held  the  minds  of  the  presumptuous,  it  is  said  tliat 
He  left  them. 


5.  And  when  his  disciples  were  come  to  the  other 
side,  they  had  forgotten  to  take  bread. 

6.  Then  Jesus  said  unto  them,  Take  heed  and 
beware  of  the  leaven  of  the  Pharisees  and  of  the 
Sadducees. 

7.  And  they  reasoned  among  themselves,  saying. 
It  is  because  we  have  taken  no  bread. 

8.  Which  when  Jesus  perceived,  he  said  unto 
them,  O  ye  of  little  faith,  why  reason  ye  among 
yourselves,  because  ye  have  brought  no  bread  ? 

9.  Do  ye  not  yet  understand,  neither  remember 
the  five  loaves  of  the  five  thousand,  and  how  many 
baskets  ye  took  up  ? 

10.  Neither  the  seven  loaves  of  the  four  thousand, 
and  how  many  baskets  ye  took  up  ? 

11.  How  is  it  that  ye  do  not  understand  that 
I  spake  it  not  to  you  concerning  bread,  that  ye 
should  beware  of  the  leaven  of  the  Pharisees  and 
of  the  Sadducees  ? 

12.  Then  understood  they  how  that  he  bade  them 
not  beware  of  the  leaven  of  bread,  but  of  the  doctrine 
of  the  Pharisees  and  of  the  Sadducees. 


VEU.  5 — 12.  ST.  MATTHEW.  577 

Gloss.  As  the  Lord  had  left  the  Pharisees  on  account  of  Gloss, 
their  unbelief,  so  now  He  teaches  His  disciples  to  be  on "°°  *'*^* 
their  guard  against  their  doctrine  ;  whence  it  follows,  And 
when  His  disciples  were  come  to  the  other  side,  they  had 
forgotten  to  take  bread.  Remig.  They  were  bound  to  their 
Master  with  so  great  affection,  that  they  were  unwilling  to 
part  from  Him  for  even  a  moment  of  time.  And  herein  it 
should  be  observed  how  far  they  were  from  any  longing  for 
delicacies,  when  they  took  so  small  care  for  necessaries,  that 
they  had  even  forgotten  to  take  bread,  without  which  human 
weakness  cannot  support  itself.  He  stiid  unto  them^  Take  heed 
and  beware  of  the  leaven  of  the  Pharisees  and  of  the  Sadducees. 
Hilary  ;  Herein  the  Apostles  are  admonished  not  to  be 
partakers  in  the  doctrine  of  the  Jews ;  for  the  works  of  the 
Law  were  established  to  produce  faith,  and  to  prefigure  the 
things  that  were  to  follow ;  and  they  on  whose  times  truth 
itself  had  chanced  should  look  for  no  further  tj^es  of  tmth  ; 
lest  the  teaching  of  the  Pharisees,  which  knew  not  of 
Christ,  should  stay  the  effect  of  Gospel  truth.  Jerome;  For 
he  that  takes  heed  of  the  leaven  of  the  Pharisees  and  the 
Sadducees,  does  not  obsene  the  precepts  of  the  Law  and 
of  the  letter,  and  neglects  the  traditions  of  men  that  he  may 
do  the  commandments  of  God.  This  is  the  leaven  of  which 
the  Apostle  speaks,  A  little  leaven  leaveneth  the  whole  lump.  iCor.  5, 
By  every  means  also  we  should  avoid  that  leaven  which  * 
Marcion,  Valentinus,  and  all  the  heretics  had.  For  the 
nature  of  leaven  is  such,  that  when  mixed  with  flour,  that 
which  seemed  a  little  increases  to  a  large  quantity,  and 
brings  the  whole  mixture  to  its  own  flavour.  Thus  heretical 
doctrine  if  it  have  cast  but  a  small  spark  into  yoiu  breast, 
in  a  short  time  a  mighty  flame  is  raised,  and  drives  the  whole 
temper  of  the  man  along  with  it.  Chrys.  Why  did  He 
not  say  plainly.  Take  heed  of  the  doctrine  of  the  Pharisees  ? 
Because  He  would  remind  them  of  those  things  that  had 
been  done  in  the  multiplication  of  the  loaves,  knowing  them 
to  be  forgetful.  To  have  given  them  this  charge  at  once 
bluntly  would  have  seemed  unreasonable ;  but  to  find  fault 
with  them  on  occasion  furnished  by  themselves  prepared  the 
way  for  the  charge ;  therefore  it  is  that  the  Evangelist  brings 
fonvard  theu  thoughts ;  But  they  thought  within  themselvesy 

VOL.  I.  2  P 


578  OOSPP.L  ACCORDING  TO         CHAP.  XVI. 

*f*!fiffffi  /'  •*  because  we  hare  taken  no  bread.     Jerome; 
How  luul  they  no  Imnid,  seeing  that  as  soon  as  they  had 
filled  seven  baskets  they  entered  into  the    boat,  and  came 
hito  the  parts  of  Magedan  ?  Tliere  they  hear  that  they  ought 
to  tiike  heed  of  tlie  leaven  of  the  Pharisees  and  Sadducecs. 
But  the  Scripture  is  witness  that  they  had  forgotten  to  take 
tlie  baskets  with  them.     Chrys.    Because  the  disciples  still 
grovelled  about  Jewish  olisen'ances,  the  Lord  sharply  rebukes 
them   for  the  benefit  of  all ;  whence  it  follows,  But  Jesus 
knowitty  their  thoughts  said  unto  them,  O  ye  of  little  faiths 
why  consider  ye  among  yourselves  because  ye  hare  no  bread  ? 
Gloss.    Gloss.  As  much  as  to  say  ;  Why  do  ye  think  that  1  spake 
*"^  ■       of  earthly  bread,  for  which  ye  ought  not  to  have  a  thought, 
having  beheld  Me  of  so  little  make  such  abundant  overplus  ? 
Chrys.  Tliis  He  does  that  He  may  put  away  from  them  all 
care  for  food.     But  why  did  He  not  reprove  them,  when  they 
said,  Whence  should  we  hare  so  much  bread  in  the  wilder- 
ness ?  for  that  seemed  a  more  fitting  occasion.    He  did  not 
blame  them  at  that  time  that  He  might  not  seem  to  be  by 
that  urged  on  to  do  miracles,  and  He  was  unwilUng  to  find 
fault  with   them  before    the  people.     Also  there   was   more 
reason  in  the  charge,  when  after  two  miracles  of  midtiplication 
of  loaves,  they  had  anxiety  about  food.     Obscne  with  what 
mildness  He  rebukes  them ;  He  makes  an  excuse  in  answer 
Himself,  saying,  Do  ye  not  yet  understand,  nor  remember  the 
Gloss.  Jive  l^mves  ?  Gloss.  As  nuich  a.s  to  say.  Do  ye  not  miderstand 
interim,  ^j^^,  mystery,  nor  remember  the  miracle  ?     Chrys.    By  this 
calling  to  mind  what  was  past,  and  rousing  their  attention  to 
what  was  to  come.     Jeromk;   Thus  He  takes  tliis  occasion 
to  instruct  them  what  is  meant  by  the  five   loaves  and  the 
seven  loaves,  the  five  thousand  and  tlie  four  thousand,  who 
were  fed  in  the  desert.     For  if  the  leaven  of  the  Pharisees 
and  Sadducees  signified  not  earthly  food,  but  corrupt  tradi- 
tions and  heretical  dogmas;,  why  should  not  the  food  vrith 
which  the  people  of  Gofl  is  nourished  signify  the  tnie  and 
uncomipt  doctrine?    Chrys.    But  that  you  may  leani  what 
force  Christ's  reproof  had  upon  His  disciples,  and  how  it  roused 
their   sluggish   spirit,  hear  what   says  the  Evangelist;   Then 
they  understood  how  that  he  bade  them  not  beware  of  the 
leaven  of  bread,  but  of  the  doctrine  of  the  Pharisees  and 


VER.   IS — 19.  ST.  MATTHEW.  579 

the  Sadducees ;  yet  He  had  not  interpreted  this  to  them. 
This  instruction  of  the  Lord  then  drew  them  away  from 
Jewish  observances,  and  made  them  attentive  instead  of 
careless,  and  raised  them  out  of  their  httle  faith,  that  when- 
ever they  should  seem  to  have  but  httle  provision  of  bread 
they  should  have  no  fear  about  food,  but  should  despise  all 
those  things. 

13.  When  Jesus  came  into  the  coasts  of  Caesarea 
Philippi,  he  asked  his  disciples,  saying.  Whom  do 
men  say  that  I  the  Son  of  man  am  ? 

14.  And  they  said.  Some  say  that  thou  art  John 
the  Baptist ;  some,  Elias  ;  and  others,  Jeremias,  or 
one  of  the  prophets. 

15.  He  saith  unto  them.  But  whom  say  ye  that 
I  am? 

16.  And  Simon  Peter  answered  and  said.  Thou 
art  the  Christ,  the  Son  of  the  living  God. 

17.  And  Jesus  answered  and  said  unto  him.  Blessed 
art  thou,  Simon  Bar-jona :  for  flesh  and  blood  hath 
not  revealed  it  unto  thee,  but  my  Father  which  is 
in  heaven. 

18.  And  I  say  also  unto  thee.  That  thou  art  Peter, 
and  upon  this  rock  I  will  build  my  Church  :  and  the 
gates  of  hell  shall  not  prevail  against  it. 

19.  And  I  will  give  unto  thee  the  keys  of  the 
kingdom  of  heaven:  and  whatsoever  thou  shalt  bind 
on  earth  shall  be  bound  in  heaven :  and  whatsoever 
thou  shalt  loose  on  earth  shall  be  loosed  in  heaven. 

Gloss.  As  soon  as  the  Lord  had  taken  His  disciples  out  of  Gloss. 
the  teaching  of  the  Pharisees,  He  then  suitably  proceeds  to  "°°  °^'^' 
lay  deep  the  foundations  of  the  Gospel  doctrine  ;  and  to  give 
this  the  greater  solemnity,  it  is  introduced  by  the  name  of  the 
place,  Wlien  Jesus  came  into  the  coasts  of  Ccssarea  Philippi. 
Chrys.  He  adds  '  of  Philip,'  to  distinguish  it  from  the  other  Chrys. 
Caesarea,  of  Strato.     And  He  asks  this  question  in  the  former  y^^^' 

2  p  2 


580  «JOSI'EL  ACCORDING  TO  CHAP.  XVI. 

place,  leading  His  disciplcH  far  out  of  the  way  of  the  Jews,  that 

being  set  free  from  all  fear,  they  might  say  freely  what  wjls  in 

their  mind.     .Ikkomk;  This  Phihp  was  the  brother  of  Herod, 

the  tetrarch  of  Itiurea,  and  the  region  of  Trachonitis,  who 

gave  to  the  eity,  which  is  now  called  Pana;as,  the  name  of 

Glow.     Ca'sarea  in  honour  of  Tiberius  Cicsar.     Gloss.  When  about 

•Tln^""  ^  confirm  the  disciples  in  the  faith,  He  would  first  take  away 

from  their  minds  the  errors  and  opinions  of  others,  whence  it 

follows,  And  he  asked  his  disciples,  sayimj.  Whom  do  men 

say  that  the  Son  of  Man   is  y      OniGEN ;  Christ  puts  this 

question  to  His  disciples,  that  from  their  answer  we  may  learn 

that  there  were  at  that  time  among  the  Jews  various  opinions 

concerning  Christ;  and  to  the  end  that  we  should  always 

investigate  what  opinion  men  may  form  of  us;  that  if  any  ill  be 

Siiid  of  us,  we  may  cut  off  the  occasions  of  it;  or  if  any  good. 

Glow,    wemaymultiplvtlicod  anions  of  it.   Gloss;  So  by  this  instance 
Don  oco.        1  • 

of  the  Apostles,  the  I'ollowers  olthc  Bishops  are  instructed,  that 

whatever  opinions  they  may  hear  out  of  doors  ccmceming 
their  Bishops,  they  should  tell  them  to  them.  Jerome; 
Beautifully  is  the  question  put,  llliom  do  men  say  that  the 
Son  of  Man  is  '^  For  they  who  speak  of  the  Son  of  Man, 
are  men:  but  they  who  understood  His  dinne  nature  are 
called  not  men  but  Gods.  Chrys.  He  says  not.  Whom  do 
the  Scribes  and  Pharisees  say  that  I  am  ?  but.  Whom  do  men 
say  that  I  am?  searching  into  the  minds  of  the  common 
people,  which  were  not  pervertc^d  to  evil.  For  though  their 
opinion  concerning  Christ  was  much  below  what  it  ought  to 
have  been,  yet  it  was  free  from  wilful  wickedness;  but  the 
opinion  of  the  Pharisees  concerning  Christ  was  fiill  of  much 
malice.  Hilary;  By  a.sking,  IVhoin  do  men  say  that  the 
Son  of  Man  is^  He  implied  that  something  ought  to  be 
thought  respecting  Him  beyond  what  appeared,  for  He  was 
llie  Son  of  Man.  And  in  thus  enquiring  after  men's  opinion 
respecting  Himself,  we  are  not  to  think  that  He  made  con- 
fession of  Himself;  for  that  which  He  a.sked  for  was  something 
concealed,  to  which  the  faith  of  believers  ought  to  extend  itself. 
We  must  hold  that  form  of  confession,  that  we  so  mention  the 
Son  of  God  as  not  to  forget  the  Son  of  Man,  for  the  one  without 
the  other  offers  us  no  hope  of  salvation ;  and  therefore  He  said 
emphatically,  Whom  do  men  say  that  the  Son  of  Man  is  ? 


VEK.  13 — 19.  ST.  MATTHEW.  581 

Jerome;  He  says  not,  Whom  do  men  say  that  I  am?  hu.t,lV?tom 
do  men  say  that  the  Son  of  Man  is  'i  that  He  should  not  seem 
to  ask  ostentatiously  concerning  Himself.  Obsene,  that 
wherever  the  Old  Testament  has  '  Son  of  Man/  the  phrase  in 
the  Hebrew  is  *  Son  of  Adam.'  Origen;  Then  the  disciples 
recount  the  divers  opinions  of  the  Jews  relating  to  Christ; 
And  they  said,  Some  say  John  the  Baptist,  following  Herod's  vid. 
opinion ;  others  Elias,  supposing  either  that  Elias  had  gone  14  2. 
through  a  second  birth,  or  that  ha^'ing  continued  alive  in  the 
body,  He  had  at  this  time  appeared;  others  Jeremias,  whom 
the  Lord  had  ordained  to  be  Prophet  among  the  Gentiles,  not 
understanding  that  Jeremias  was  a  type  of  Christ;  or  one  of 
the  Prophets,  in  a  like  way,  because  of  those  things  which 
God  spoke  to  them  through  the  Prophets,  yet  they  were  not 
fulfilled  in  them,  but  in  Christ.  Jerome;  It  was  as  easy  for 
the  multitudes  to  be  wrong  in  supposing  Him  to  be  Elias 
and  Jeremias,  as  Herod  in  supposing  Him  to  be  John  the 
Baptist ;  whence  I  wonder  that  some  interpreters  should  have 
sought  for  the  causes  of  these  several  errors.  Chrys.  The 
disciples  having  recounted  the  opinion  of  the  common  people, 
He  then  by  a  second  question  in\ites  them  to  higher  thoughts 
concerning  Him ;  and  therefore  it  follows,  Jesus  saith  unto 
them.  Whom  say  ye  that  I  am  ?  You  who  are  with  Me  always, 
and  have  seen  greater  miracles  than  the  multitudes,  ought  not 
to  agree  in  the  opinion  of  the  multitudes.  For  this  reason  He 
did  not  put  this  question  to  them  at  the  commencement  of 
His  preaching,  but  after  He  had  done  many  signs;  then  also 
He  spoke  many  things  to  them  concerning  His  Deity. 
Jerome;  Observe  how  by  this  connexion  of  the  discovirse 
the  Apostles  are  not  styled  men  but  Gods.  For  when  He 
had  said.  Whom  say  ye  that  the  Son  of  Man  is  ?  He  adds. 
Whom  say  ye  that  I  am?  as  much  as  to  say.  They  bemg 
men  think  of  Me  as  man,  ye  who  are  Gods,  whom  do  you 
think  Me  ?  Raban.  He  enquires  the  opinions  of  His  disciples 
and  of  those  without,  not  because  He  was  ignorant  of  them ; 
His  disciples  He  asks,  that  He  may  reward  with  due  reward 
their  confession  of  a  right  faith ;  and  the  opinions  of  those 
without  He  enqukes,  that  ha\-ing  the  wrong  opinions  first  set 
forth,  it  might  be  proved  that  the  disciples  had  received  the 
tnith  of  their  confession  not  from  common  opinion,  but  out 


MS  GOSPEL  ACCORDING  TO  CHAP.  XVI. 

of  tho  hidden  treasure  of  the  Lord's  revelation.  Curys. 
Wlien  the  Lord  enquires  concerning  the  opinion  of  the 
multitudes,   all    the    disciples    answer ;    but    when    all   the 

'  «•€••  disciples  are  asked,  Peter  as  the  mouth  and  head*  of  the 
**  Ajwstles  answers  for  all,  as  it  follows,  Simon  Peter  anncered 
and  said,  T7iou  art  Christy  the  Son  of  the  living  Cod.  Origen; 
Peter  denied  that  Jesus  was  any  of  those  things  which  the 
Jews  supposed,  by  his  confession,  TJiou  art  the  Christy  which 
tlie  Jews  were  ignorant  of;  but  he  added  what  was  more,  the 

^\\  Son  of  the  living  God,  who  had  said  by  his  Prophets,  /  /ire, 
saith  the  Ix)rd.  And  therefore  was  He  called  the  living 
Ijord,  but  in  a  more  especial  manner  as  being  eminent  above 
all  that  had  life;  for  He  alone  has  immortality,  and  is  the 
fount  of  life,  wherefore  He  is  rightly  called  God  the  Father; 
for  He  is  life  as  it  were  flowing  out  of  a  fountain,  who  said, 

Johni4,  /  ar/t  the  life.  Jerome;  He  calls  Him  the  living  God^  in 
comparison  of  those  gods  who  are  esteemed  gods,  but  are 
dead ;  such,  I  mean,  as  Saturn,  Jupiter,  Venus,  Hercules,  and 
the  other  monsters  of  idols.  Hilary;  This  is  the  tnie  and 
unalterable  faith,  that  from  God  came  forth  God  the  Son, 
who  has  eternity  out  of  the  eternity  of  the  Father.  That  this 
God  took  unto  Him  a  body  and  was  made  man  is  a  perfect 
confession.  Tims  He  embraced  all  in  that  He  here  expresses 
both  His  nature  and  His  name,  in  wliich  is  the  sum  of  virtues. 
Raban.  And  by  a  remarkable  distinction  it  was  that  the 
Lord  Hnnself  puts  forward  the  lowliness  of  the  humanity 
which  He  had  taken  upon  Him,  while  His  disciple  shews  us 
Uie  excellence  of  His  divine  eternity.  Hilary;  This  con- 
fession of  Peter  met  a  worthy  reward,  for  tliat  he  had  seen 
the  Son  of  God  in  the  man.  Whence  it  follows,  Jenu 
answered  and  said  unto  him.  Blessed  art  thou,  Simon  Bar' 
jonaJt,/orJies/i  and  blood  has  not  revealed  this  unto  thee^  but 
my  Father  who  is  in  heaven.  Jerome;  This  return  Christ 
makes  to  the  Apostle  for  the  testimony  which  Peter  had 
spoken  concerning  Him,  Thou  art  Christ,  the  Son  of  the  living 
Cod.  The  Lord  said  imto  him.  Blessed  art  thou,  Simon  Bar- 
jonas?  Why?  Because  flesh  and  blood  has  not  revealed  this 
unto  thee,  but  My  Father.  That  which  flesh  and  bkMxl  could 
not  reveal,  was  revealed  by  the  grace  of  the  Holy  Spirit*  By 
liiij  confession  then  he  obtains  a  title,  which  should  signify  tliat 


VER.  13 — 19.  ST.  MATTHEW.  583 

he  had  received  a  revelation  from  the  Holy  Spirit,  whose 
son  he  shall  also  be  called;  for  Barjonas  in  our  tongue 
signifies  The  son  of  a  dove.  Others  take  it  in  the  simple 
sense,  that  Peter  is  the  son  of  John",  according  to  that 
question  in  another  place,  Simon^  son  of  John,  lovest  thou  me?  Jo^^n^i, 
affirming  that  it  is  an  error  of  the  copyists  in  writing  here 
Baijonas  for  Barjoannas,  dropping  one  syllable.  Now  Joanna 
is  interpreted  '  The  grace  of  God.'  But  either  name  has 
its  mystical  interpretation;  the  dove  signifies  the  Holy  Spirit; 
and  the  gi-ace  of  God  signifies  the  spiritual  gift.  Chrys.  It 
would  be  without  meaning  to  say.  Thou  art  the  son  of 
Jonas,  miless  he  intended  to  shew  that  Christ  is  as  naturally 
the  Son  of  God,  as  Peter  is  the  son  of  Jonas,  that  is,  of  the 
same  substance  as  him  that  begot  him.  Jerome;  Compare 
what  is  here  said,  Jlesh  and  blood  hath  not  revealed  it  utito 
thee,  with  the  Apostolic  declaration,  Immediately  I  uas  G&li, 
not  content  with  Jlesh  and  blood,  meaning  there  by  this 
expression  the  Jews ;  so  that  here  also  the  same  thing  is  shewn 
in  different  words,  that  not  by  the  teaching  of  the  Pharisees,  but 
by  the  grace  of  God,  Christ  was  revealed  to  him  the  Son  of 
God.  Hilary;  Othenvise;  He  is  blessed,  because  to  have 
looked  and  to  have  seen  beyond  human  sight  is  matter  of 
praise,  not  beholding  that  which  is  of  flesh  and  blood,  but 
seeing  the  Son  of  God  by  the  revelation  of  the  heavenly 
Father;  and  he  was  held  worthy  to  be  the  first  to  acknowledge 
the  di\dnity  which  was  in  Christ.  Origen  ;  It  must  be 
enquired  in  this  place  whether,  when  they  were  first  sent  out, 
the  disciples  knew  that  He  was  the  Christ.  For  this  speech 
shews  that  Peter  then  first  confessed  Him  to  be  the  Son  of 
the  hving  God.  And  look  whether  you  can  solve  a  question 
of  this  sort,  by  saying  that  to  believe  Jesus  to  be  the  Christ 
is  less  than  to  know  Him ;  and  so  suppose  that  when  they 
were  sent  to  preach  they  believed  that  Jesus  was  the  Christ, 
and  afterw^ards  as  they  made  progress  they  knew  Him  to  be 
so.  Or  must  we  answer  thus  ;  That  then  the  Apostles  had 
the  beginnings  of  a  knowledge  of  Christ,  and  knew  some  little 
concerning  Him ;  and  that  they  made  progress  afterwards  in 
the  knowledge  of  Him,  so  that  they  were  able  to  receive  the 
knowledge  of  Christ  revealed  by  the  Father,  as  Peter,  who  is 

1  In  John  21,  15.  the  Vulgate  has  '  Johanuis,'  but  in  John  1,  43.  ^  Jona.' 


584  GOSPKL  ACCORDING  TO  CIIAP.  XVI. 

liere  blessed,  not  only  for  that  he  says,  'lliou  art  the  Christy 
but  much  more  for  tliat  he  adds,  the  Soti  of  the  lirirnj  God. 
Chrys.  And  Inily  if  Peter  had  not  confessed  Uiat  Christ  was 
in  a  pecuUar  sense  bom  of  the  Fallicr,  tliere  had  been  no  need 
of  revelation  ;  nor  would  he  have  been  worthy  of  this  blessing 
for  confessing  Christ  to  be  one  of  many  adopted  sons;  for 
before  tliis  they  who  were  with  Him  in  the  ship  had   said, 

John],  Trail/  thou  art  the  Soit  of  God.  Nathatiael  also  said,  Jiabhi\ 
thou  art  the  Son  of  God.  Yet  were  not  these  blessed  because 
they  did  not  confess  such  sonship  as  does  Peter  here,  but 
thought  llira  one  among  many,  not  in  the  true  sense  a  son  ; 
or,  if  chief  above  all,  yet  not  the  substance  of  the  Father. 
But  see  how  the  Father  reveals  the  Son,  and  the  Son  the 
Father ;  from  none  other  comes  it  to  confess  the  Son  than  of 
the  Father,  and  from  none  other  to  confess  the  Father  than 
of  the  Son ;  so  that  from  this  place  even  it  is  manifest  that 
the  Son  is  of  the  same  substance,  and  to  be  worshijjped 
together  with  llie  Father.  Christ  then  proceeds  to  shew  that 
many  would  hereafter  believe  what  Peter  had  now  confessed, 
whence  He  adds,  And  I  soy  unto  thee,  that  thou  art  Peter. 
Jerome  ;  As  much  as  to  say.  You  have  said  to  me,  T7iou  art 
Christ,  the  Son  of  the  living  God,  therefore  1  say  unto  thee, 
not  in  a  mere  speech,  and  that  goes  not  on  into  operation ; 
but  I  say  unto  thee,  and  for  Me  to  speak  is  to  make  it  so',  that 
thou  art  Peter.  For  as  from  Christ  proceeded  lliat  light 
to  the  Apostles,  whereby  they  were  called  the  light  of  the 
world,  and  those  other  names  which  were  imposed  upon 
them  by  the  Lord,  so  upon  Simon  who  believed  in  Christ 

Aof?.     the  Rock,  He  bestowed  the  njime  of  Peter  (Rock.)     Arc. 

£^  ^i   *  But  let  none  suppose   that  Peter  received  that  name  here ; 

63-        he  received  it  at  no  other  time  than  where  John  relates  that 

^2  '  '^  ^^^  ^^'<^  unto  him.  Thou  shall  he  rolled  Cephas,  trhich 
is  interpreted,  Peter.  Jerome;  And  ))ursuing  th(?  metaphor 
of  the  rock,  it  is  rightly  said  to  him  as  follows:  And  upon 
this  lock  I  uill  build  my  Church.  CiiRVS.  That  is.  On  this 
faith  and  confession  I  will  build  my  Church.  Herein  shewing 
that  many  should  believe  what  Peter  had  confessed,  and 
rai.sing  his  tmderstanding,  and  making  him   His  shepherd. 

^■g*      Ai(i.  I  have  said  in  a  certain  place  of  the  Apostle  Peter,  that 

i.  SJ.  '  8«e  Mr.  Newmao'*  Lectare*  oa  Jiwtificatioa,  Lect  iti.  p.  87. 


VKR.   13 — li).  ST.  MATTHEW.  585 

it  was  on  him,  as  on  a  rock,  that  the  Church  was  built.     But 
I  know  that  since  that  T  have  often'explained  these  words  of 
the  Lord,   Thou  art  Peter,  and  on   this  rock  icill  I  build 
mij  Church,  as  meaning  upon  Him  whom  Peter  had  confessed 
in  the  words,  TIiou  art  Christ,  the  Son  of  the  living  God ;  and 
so  that  Peter,  taking  his  name  from  this  rock,  would  represent 
the  Church,  which  is  built  upon  this  rock.     For  it  is  not  said  i  Cor. 
to  him,  Thou  art  the  rock,  but,  Thou  art  Peter.      But  the     ' 
rock  was  Christ,  whom  because  Simon  thus  confessed,  as  the 
whole  Church  confesses  Him,  he  was  named  Peter.     Let  the 
reader  choose  whether  of  these  two  opinions  seems  to  him  the 
more  probable.    Hilary;  But  in  this  bestowing  of  a  new  name 
is  a  happy  foundation  of  the  Church,  and  a  rock  worthy  of 
that  building,  which  should  break  up  the  laws  of  hell,  burst 
the  gates  of  Tartarus,  and  all  the  shackles  of  death.     And  to 
shew  the  firmness  of  this  Church  thus  built  upon  a  rock,  He 
adds.  And   the  gates  of  hell  shall  not  prevail  against  it. 
Gloss.  That  is,  shall  not  separate  il  from  the  love  and  faith  Gloss, 
of  Me.     Jerome  ;  I  suppose  the  gates  of  hell  to  mean  vice  ^"*^'"^'°- 
and  sin,  or  at  least  the  doctrines  of  heretics  by  which  men  are 
ensnared  and  drawn  into   hell.     Origen;  But  in   heavenly 
things  every  spiritual  sin  is  a  gate  of  hell,  to  which  are  op- 
posed the  gates  of  righteousness.      Raban.   The  gates  of  hell 
are  the  tonnents  and  promises  of  the  persecutors.     Also,  the 
evil  works  of  the  unbelievers,  and  vain  conversation,  are  gates 
of  hell,  because  they  shew  the  path  of  destruction.     Origen; 
He  does  not  express  what  it  is  which  they  shall  not  prevail 
against,  whether  the  rock  on  which  He  builds  the  Church, 
or  the  Church  which  He  builds  on  the  rock;   but  it  is  clear 
that  neither  against  the  rock  nor  against  the  Church  will  the 
gates  of  hell  prevail.     Cyril*  ;  According  to  this  promise  of 
the  Lord,  the  Apostolic  Church  of  Peter  remains  pure  and 
spotless  from  all  leading  into  error,  or  heretical  fraud,  above  all 
Heads  and  Bishops,  and  Primates  of  Churches  and  people, 

'  This    passage     is    quoted    in    the  3.  and  in  his  books  *  eontr.  impugn. reliq.' 

Catena   from    'Cyril    in   Lib.    Thes.'  and  '  contra  errores  Grspc'      He  is  ap- 

but  does   not  occur  in  any  of  S.  Cyril's  parently  the  first  to  cite  them,  and  they 

works.     On  the  subject  of  this   inter-  seem  to  have  been  written  later  than 

polntion,  vid.  Launoy's  Epistles,  part  i.  Nicholns  I.  and  Leo  IX.  (A.D.  867 

£p.  1 — 3.  andv.  Ep.O.c.  6—12.  From  1054.)  He  wasyoungwhenheusedthem, 

him  it  appears  that, besides  the  passage  andheissilentabouttheminhis  Summa, 

introduced  into  the  Catena,  S.  Thomas  (which   was  the  work  of  his  last    ten 

ascribes  similar  ones  to  S.  Cyril  in  his  years,)  in  three  or  four  places  where  the 

comment  on  the  Sentences,  Lib.  iv.d.24.  reference  might  have  been  expected. 


586  008PP.L  ACCOHDINO  TO  CHAP.  XVI. 

with  ita  own  Pontiffs,  with  most  abundant  faith,  and  the 
authority  of  Peter.  And  while  other  Churches  have  to  blu^h 
for  the  error  of  some  of  their  members,  this  reigns  alone  im- 
moveably  established,  enforcing  silence,  and  stopping  the 
mouths  of  all  heretics ;  and  we',  not  drunken  with  the  wine  of 
pride,  confess  together  with  it  the  type  of  truth,  and  of  the 
holy  apostoUc  tradition.  Jerome  ;  Let  none  think  that  this 
is  said  of  death,  implpng  that  the  Apostles  should  not  be 
subject  to  tlie  condition  of  death,  when  we  see  their  mar- 
tyrdoms so  illustrious.  Orioen  ;  Wherefore  if  we,  by  the 
revelation  of  our  Father  who  is  in  heaven,  shall  confess  that 
Jesus  Christ  is  the  Son  of  God,  having  also  our  conversation 
in  heaven,  to  us  also  shall  be  said.  Thou  art  Peter;  for  eveiy 
one  is  a  Rock  who  is  an  imitator  of  Christ.  Hut  against 
whomsoever  the  gates  of  hell  prevail,  he  is  neitlur  to  be 
called  a  rock  upon  which  Christ  builds  His  Church;  neither 
a  Church,  or  part  of  the  Church,  vi'hich  Christ  builds  upon 
a  rock.  Chkvs.  Then  He  speaks  of  another  honour  of 
Peter,  when  He  adds,  And  I  will  give  thee  the  keys  of  the 
kingdom  of  heaven  \  as  much  as  to  say.  As  the  Father  hath 
given  thee  to  know  Me,  I  also  will  give  something  unto  thee, 
namely,  the  keys  of  the  kingdom  of  heaven.  Raban.  For 
as  with  a  zeal  beyond  tlie  others  he  had  confessed  the  King 
of  heaven,  he  is  deservedly  entrusted  more  than  tlie  others 
with  the  keys  of  the  heavenly  kingdom,  that  it  might  be 
clear  to  all,  that  without  that  confession  and  faith  none  ought 
to  enter  the  kingdom  of  heaven.     By  tlie  keys  of  the  kingdom 

•  discre-IIe  means  discernment'  and  power;  power,  by  wliich  he 
binds  and  looses ;    discernment,  by   which  he  separates  tlio 

GloM.  worthy  from  the  unworthy.  Gloss.  It  follows,  And  what' 
soever  thou  shall  bind;  that  is,  whomsoever  thou  shalt  judge 
unworthy  of  forgiveness  while  he  lives,  shall  be  judged  un- 
worthy with  God ;  and  whatsoever  thou  shall  loose^  that  is, 
whomsoever  tliou  shalt  judge  worthy  to  be  forgiven  while 
he  lives,  shall  obtain  forgiveness  of  his  sins  from  God. 
Orioen  ;  See  how  great  power  lias  that  rock  upon  which  the 
Church  is  built,  that  its  sentences  are  to  continue  finn  as 
though  God  gave  sentence  by  it.  Chrys.  See  how  Christ 
le,ads  Peter  to   a   high   understanding  concerning  himself. 

*  The  edition*   read   here,  '  ct   nn«     navM  NicoUi,  it  is  iinpomiibl«lodivio«. 
Dcccsf  ario  salutia/  themeoniDg  ofwhich, 


VER.  13 — 19.  ST.  MATTHEW.  9Bf 

These  things  that  He  here  promises  to  give  him,  belong  to 
God  alone,  namely  to  forgive  sins,  and  to  make  the  Church 
immoveable    amidst   the    storms   of  so    many    persecutions 
and  trials.     Raban.    But  this  power  of  binding  and  loosing, 
though  it  seems  given  by  the  Lord  to  Peter  alone,  is  indeed 
g^ven  also  to  the  other  Apostles,  and  is  even  novr  in  thevid. 
Bishops  and  Presbyters  in  every  Church.     But  Peter  re-jg  ig, 
ceived  in  a  special  manner  the  keys  of  the  kingdom  of  heaven, 
and  a  supremacy   of  judicial   power,   that   all   the   faithfiil 
throughout  the  world  might  understand  that  all  who  in  any 
manner  separate  themselves  jfrom  the  unity  of  the  faith,  or 
from  communion  with  him,  such  should  neither  be  able  to 
be  loosed  from  the  bonds  of  sin,  nor  to  enter  the  gate  of 
the  heavenly  kingdom.     Gloss.  This  power  was  committed  Gloss, 
specially  to  Peter,  that  we  might  thereby  be  invited  to  unity,  seim. 
For  He  therefore  appointed  him  the  head  of  the  Apostles, 
that  the  Chiurch  might  have  one  principal  Vicar  of  Christ, 
to  whom  the  different  members  of  the  Church  should  have 
recomse,  if  ever  they  should  have  dissensions  among  them. 
But  if  there  were  many  heads  in  the  Church,  the  bond  of 
unity  would  be  broken.     Some  say  that  the  words  upon  earth 
denote  that  power  was  not  given  to  men  to  bind  and  loose 
the  dead,  but  the  living ;  for  he  who  should  loose  the  dead 
would  do  this  not  upon  earth,  but  after  the  earth.     Second  Concil. 
Council  of  Constantinople;    How  is  it  that  some  do  pre-ci"' 
sume  to  say  that  these  things  are  said  only  of  the  Uving?^. 
Know  they  not  that  the  sentence  of  anathema  is  nothing 
else  but  separation  ?  They  are  to  be  avoided  who  are  held 
of  grievous  fatdts,  whether  they  are  among  the  living,  or  not. 
For  it  is  always  behoveftil  to  fly  from  the  wicked.     Moreover 
there  are  divers  letters  read  of  Augustine  of  religious  memory,  vid. 
who  was  of  great  renown  among  the  African  bishops,  which  Ep.^i86. 
affirmed  that  heretics  ought  to  be  anathematized  even  after  *• 
death.     Such  an  ecclesiastical  tradition  other  African  Bishops 
also  have  preserved.     And  the  Holy  Roman  Chm-ch  also 
has  anathematized  some  Bishops  after  death,  although  no  ac- 
cusation had  been  brought  against  their  faith  in  their  life- 
time".    Jerome  ;  Bishops  and  Presbyters,  not  understanding 

»  This  passage  is  quoted  from  the  of  whose  lost  works  against  Theodorus 
sentence  of  the  Council.  It  alleges  the  sentence  beginning,  "  They  are 
the   authority   of  S.   Cyril,   from  one     to  be  avoided,  &c."  is  quoted. 


388  GOSPEL  ACCORDING  TO  CHAP.  X\  I. 

this  passage,  assume  to  themselves  something  of  the  lofty  ]>re- 
tensions  of  tlit>  Pharisees,  and  siipjmso  that  thry  niav  rilhrr 
condemn  the  innocent,  or  absolve  the  guilty  ;  whereas  what 
will  be  enquired  into  before  the  Lord  will  be  not  the  sentence 
of  the  Priests,  ])ut  the  life  of  him  that  is  being  ju<lgrd.  We 
read  in  Leviticus  of  the  lepers,  liow  they  arc  connnanded  to 
shew  themselves  to  the  Priests ;  and  if  they  have  the  lejirosy, 
tlien  they  are  made  unclean  by  the  Priest ;  not  tliat  the 
Priest  makes  them  leprous  and  unclean,  but  tliat  the  Priest 
has  knowledge  of  what  is  leprosy  and  what  is  not  leprosj-, 
and  can  discern  who  is  cle;m,  and  who  is  unclean.  In  the 
•same  way  then  as  there  the  Priest  makes  the  leper  imclean, 
here  the  Bishop  or  Presbyter  binds  or  looses  not  those  who 
are  without  sin,  or  guilt,  but  in  discharge  of  his  fimction 
when  he  has  heard  the  varieties  of  their  sins,  he  knows  who 
is  to  be  boimd,  and  who  loosed.  Origen  ;  Let  him  then  be 
without  blame  who  binds  or  looses  another,  that  he  may  be 
found  worthy  to  bind  or  loose  in  heaven.  Moreover,  to  him 
who  shall  be  able  by  his  virtues  to  shut  the  gates  of  hell, 
are  given  in  reward  the  keys  of  the  kingdom  of  heaven. 
For  every  kind  of  virtue  when  any  has  begun  to  practise  it, 
as  it  were  opens  itself  before  Him,  the  Lord,  namely,  opening 
it  through  His  grace,  so  that  the  same  virtue  is  found  to  be 
both  the  gale,  and  the  key  of  tlie  gate.  But  it  may  be  tliat 
each  virtue  is  itself  the  kingdom  of  heaven. 

20.  Then  charged  he  his  disciples  that  they  should 
tell  no  man  that  he  was  Jesus  the  Christ. 

21.  From  that  time  forth  began  Jesus  to  shew 
unto  his  disciples,  how  that  he  must  go  unto  Jeru- 
salem, and  suffer  many  things  of  the  elders  and  Chief 
Priests  and  Scribes,  and  be  killed,  and  be  raised  again 
the  third  day. 

Origen;  Seeing  Peler  had  confessed  Him  to  be  Christ 
the  Son  of  the  living  God,  because  He  would  not  have  them 
preach  this  in  the  mean  time.  He  adds.  Then  chanjed  Uc 
hi*  disciples  Ihnl  ihey  should  tell  no  ntati  ilml  he  was 
JentiiK  the  Christ.  .Tkkomk;  When  then  above  He  sends 
His  disciples  to  preach,  an<l  commands  ihem  to  proclaim 


VER.  20,  21.  ST.  MATTHEW.  589 

His  advent,  this  seems  contrary  to  His  command  here,  that 
they  should  not  say  that  He  is  Jesus  the  Christ.  To  me 
it  seems  that  it  is  one  thing  to  preach  Christ,  and  another 
to  preach  Jesus  the  Christ.  Christ  is  a  common  title  of 
dignity,  Jesus  the  proper  name  of  the  Saviour.  Origen; 
Or  they  then  spake  of  Him  in  lowly  words,  as  only  a  great 
and  wonderful  man,  but  as  yet  proclaimed  Him  not  as  the 
Christ.  Yet  if  any  will  have  it  that  He  was  even  at  the 
first  proclaimed  to  be  Christ,  he  may  say  that  now  He  chose 
that  first  short  announcement  of  His  name  to  be  left  in 
silence  and  not  repeated,  that  that  little  which  they  had  heard 
concerning  Christ  might  be  digested  into  their  minds.  Or 
the  difficulty  may  be  solved  thus :  that  the  fonner  relation 
concerning  then-  preaching  Christ  does  not  belong  to  the 
time  before  His  ResmTection,  but  to  the  time  that  should  be 
after  the  Resunection ;  and  that  the  command  now  given  is 
meant  for  the  time  present;  for  it  were  of  no  use  to  preach 
Him,  and  to  be  silent  concerning  His  cross.  Moreover,  He 
commanded  them  that  they  should  tell  no  man  that  He  was 
the  Christ,  and  prepared  them  that  they  should  afterwards 
say  that  He  was  Chinst  who  was  crucified,  and  who  rose  again 
from  the  dead.  Jerome  ;  But  that  none  should  suppose  that 
this  is  only  my  explanation,  and  not  an  evangehc  interpre- 
tation, what  follows  explains  the  reasons  of  His  forbidding 
them  to  preach  Him  at  that  time;  Then  began  Jesus  to 
shew  unto  his  disciples  that  he  must  needs  go  unto  Jeiusalem, 
and  sniffer  many  things  of  the  elders  and  Scribes,  and  Chief 
Priests,  and  be  put  to  death,  and  rise  again  the  third  day. 
The  meaning  is ;  Then  preach  Me  when  I  shall  have  suffered 
these  things,  for  it  will  be  of  no  avail  that  Christ  be  preached 
publicly,  and  His  Majesty  spread  abroad  among  the  people, 
when  after  a  little  time  they  shall  see  Him  scourged  and 
crucified,  Chrys.  For  what  having  once  had  root  has 
afterwards  been  torn  up,  if  it  is  again  planted,  is  with  dif- 
ficulty retained  among  the  multitude ;  but  what  having  been 
once  rooted  has  continued  ever  after  unmoved,  is  easily 
brought  on  to  a  fiu-ther  growth.  He  therefore  dwells  on  these 
soiTowful  things,  and  repeats  His  discourse  upon  them,  that 
He  may  open  the  minds  of  His  disciples.  Origen  ;  And 
observe  that  it  is  not  said,  '  He  began  to  say,'  or  '  to  teach,' 


fti>0  008PRL  ACCORDING  TO  CHAP.  XVI. 

but  to  shew :  for  as  Uiings  are  said  to  be  shewn  to  the  sense, 
so  the  things  which  Christ  spake  are  said  to  bo  slicwii  ])>• 
Him.  Nor  indeed  do  I  think,  that  to  those  who  saw  liiin 
suffering  many  tilings  in  the  flesh,  were  those  things  which 
they  saw  so  shewn  as  this  representation  in  words  shewed 
to  the  disciples  the  mystery  of  the  passion  and  resurrection 
of  Christ.  At  that  time,  indeed,  He  only  ber/an  to  shew 
them,  and  afterwards  when  they  were  more  able  to  receive  it, 
He  shewed  them  more  fully;  for  all  that  Jesus  began  to  do, 
that  He  accomplished.  He  must  needs  go  to  Jerusalem,  to 
be  put  to  death  indeed  in  the  Jerusalem  which  is  below, 
but  to  rise  again  and  reign  in  the  heavenly  Jerusalem.  But 
when  Christ  rose  again,  and  others  were  risen  with  Him,  they 
no  longer  sought  the  Jerusalem  which  is  beneath,  or  the 
house  of  prayer  in  it,  but  that  which  is  above.  He  suffers 
many  things  from  the  elders  of  the  earthly  Jerusalem,  that 
He  may  be  glorified  by  those  heavenly  elders  who  receive 
His  mercies.  He  rose  again  from  the  dead  on  the  third  day, 
that  He  may  deliver  from  the  evil  one,  and  purchase  for 
snch  as  are  so  delivered  this  gift,  that  they  be  baptized  in 
spirit,  soul,  and  body,  in  the  name  of  the  Father,  and  the 
Son,  and  the  Holy  Spirit,  who  are  throe  days  perpetually 
present  to  those  that  through  them  have  been  made  children 
oflight 

22.  Then  Peter  took  him,  and  began  to  rebuke 
him,  saying.  Be  it  far  from  thee.  Lord :  this  shall  not 
be  unto  thee. 

23.  But  he  turned,  and  said  unto  Peter,  Get  thee 
behind  me,  Satan:  thou  art  an  offence  unto  me:  for 
thou  savourest  not  the  things  that  be  of  God,  but 
those  that  be  of  men. 

Origen  ;  While  Christ  was  yet  speaking  the  beginnings  of 
the  things  which  He  was  shewing  unto  them,  Peter  considered 
them  unworthy  of  the  Son  of  the  living  God.  And  forgetting 
that  the  Son  of  the  living  God  docs  nothing,  and  acts  in  no 
way  wortliy  of  blame,  he  began  to  rebuke  Him;  and  this  is 
what  is   said.  And   Peter  took  him,  and  began  to  rebuke 


VER.  2*2,  23.  ST.  MATTHEW.  591 

him.     Jerome;    We  have  often    said    that  Peter    had  too 
hot  a  zeal,  and  a  very  great  affection   towards  the   Lord 
the  Saviour,     Therefore  after  that  his  confession,  and  the 
reward  of  which  he  had  heard  from  the  Saviour,  he  would 
not  have  that  his  confession  destroyed,  and  thought  it  impos- 
sible  that  the   Son   of  God  could   be   put   to    death,  but 
takes  Him  to  him  affectionately,  or  takes  Him  aside  that  he 
may  not  seem  to  be  rebuking  his  Master  in  the  presence  of 
his  fellow  disciples,  and  begins  to  chide  Him  with  the  feeling 
of  one  that  loved  Him,  and  to  contradict  Him,  and  say,  Be 
it  far  from  thee,  Lord ;  or  as  it  is  better  in  the  Greek,  IXsoos 
<roi  Kyg<e,  ov  [jlyj  t<TTon  co*  toOto,  that  is.  Be  propitious  to  Thyself, 
Lord,  this  shall  not  be  unto  Thee.      Origen;    As  though 
Christ  Himself  had   needed  a  propitiation.     His    affection 
Christ  allows,  but  charges  him  with  ignorance ;    as  it  follows, 
He  turned  and  said  unto  Peter,  Get  thee  behind  me,  Satan, 
thou  art  an  offence  unto  me.     Hilary  ;  The  Lord,  know- 
ing the  suggestion  of  the  craft  of  the  devil,  says  to  Peter, 
Get  thee  behind  me ;    that  is,   that  he    should   follow  the 
example  of  His  passion;   but  to  him  by  whom  this  expres- 
sion was  suggested.  He  turns   and   says,  Satan,  thou  art 
an  offence  unto  me.     For  we  cannot  suppose  that  the  name 
of  Satan,  and  the  sin  of  being  an  offence,  would  be  imputed  to 
Peter  after  those  so  great  declarations  of  blessedness  and 
power  that  had  been  granted  him.     Jerome  ;  But  to  me  this 
error  of  the   Apostle,  proceeding   from  the  warmth   of  his 
affection,  will  never  seem  a  suggestion  of  the  devil.     Let  the 
thoughtful  reader  consider  that  that  blessedness  of  power  was 
promised  to  Peter  in  time  to  come,  not  given  him  at  the 
time  present ;   had  it  been  conveyed  to  him  immediately,  the 
error  of  a  false  confession  would  never  have  found  place  in 
him.     Chrys.  For  what  wonder  is  it  that  tliis  should  befal 
Peter,  who  had  never  received  a  revelation  concerning  these 
things  ?     For  that  you  may  learn  that  that  confession  which 
he  made  concerning  Christ  was  not  spoken  of  himself,  observe 
how  in  these  things  which  had  not  been  revealed  to  him,  he 
is  at  a  loss.     Estimating  the  things  of  Christ  by  human  and 
earthly  principles,  he  judged  it  mean  and  unworthy  of  Him 
that  He  should  suffer.     Therefore  the  Lord  added.  For  thou 
savourest  not  the  things  that  be  of  God,  but  th&  things  that 


592  GOSPEL  A(XX)RI>I NO  TO  .|l\l'    \\I. 

be  of  men.  Jkkomi  .  \-  nmch  as  lo  say  ;  It  i»  of  My  will, 
and  of  llie  Father's  will,  that  I  sliuuld  <lie  for  tin-  salvation  of 
men ;  you  considering  only  your  own  w  ill  would  not  that  the 
grain  of  wheat  should  fiUl  into  the  groiuid,  that  it  may  bring 
forth  much  fruit ;  therefore  as  you  speak  what  is  opposed  to 
My  will^you  ought  to  be  called  My  adversary.  For  Satan 
is  interpreted  '  adverse'  or  '  contrary.'  Orioex  ;  Yet  the 
words  in  which  Peter  and  those  in  which  Satan  are  re- 
buked, are  not,  as  is  commonly  thought,  tlie  same ;  to  Peter  it 
is  said,  Get  thee  behind  me,  Satan ;  that  is,  follow  me,  thou 
that  art  contrary  to  my  will ;  to  the  Devil  it  is  said,  Co  thy 
uayy  Satan,  understanding  not  '  behind  me,'  but  '  into  ever- 
lasting fire.'  He  said  therefore  to  Peter,  Get  thee  behind  me,  as 
to  one  who  through  ignorance  was  ceasing  to  walk  after 
Christ.  And  He  called  him  Satan,  as  one,  who  through 
ignorance  had  somewhat  contrary  to  God.  But  he  is  blessed 
to  w  hom  Christ  turns,  even  though  He  tuni  in  order  lo  rebuke 
him.     But  why  said  He  to  Peter,  Thou  art  an  offence  unto 

Ps.  ll9,»we,  when  in  the  Psalm  it  is  said,  Great  peace  have 
they  that  love  thy  lair,  and  there  is  no  offence  to  them  ?  It 
must  be  answered,  tliat  not  only  is  Jesus  not  offended,  but 
neither  is  any  man  who  is  perfect  in  the  love  of  God  ;  and 
yet  he  who  does  or  speaks  any  thing  of  the  nature  of  an 
offence,  may  be  an  offence  even  to  one  who  is  incapable  of 
being  offended.     Or  he  may  hold  everj'  disciple  that  sin- 

2  Cor.    ncth  as  an  offence,  as  Paul  speaks.  Who  is  offended,  and 

11,29.   Il^^rn„oty 

24.  Then  said  Jesus  unto  his  disciples,  If  any  man 
will  come  after  me,  let  him  deny  himself,  and  take  up 
his  cross,  and  follow  me. 

25.  For  whosoever  will  save  his  life  shall  lose  it : 
and  whosoever  will  lose  his  life  for  my  sake  shall 
find  it. 

CbrjTB.        CiiRYS.  Peter  had  said,  lie  it  far  from  thee,  Lord;  this 

'shall  not   be  unto  thee;  and  had  been   answered,  Get  thee 

behind  me,  Satan ;    but  the  Lord  was  not  satisfied  with  this 

rebuke,  but  over  and  above  desired  to  shew  the  impropriety 


VER.  24 — 25.  ST.  MATTHEW.  593 

of  those  things  which  Peter  had  said,  and  the  fruit  of  His 
own  passion ;  whence  it  is  added,  Then  said  Jesus  to  his 
disciples,  If  any  man  will  to  come  afiei'  me,  let  him  deny 
himself,  and  take  up  his  cross,and  folloic  me  ;  as  much  as  to 
say,  You  say  unto  me,  Be  it  far  from  thee ;  but  I  say  unto 
you,  that  not  only  is  it  harmful  for  you  to  hinder  Me  from  My 
Passion,  but  yourself  will  not  be  able  to  be  sa^ed  unless  you 
suffer  and  die,  and  renounce  your  life  always.  And  note,  that 
He  does  not  speak  of  it  as  compulsory,  for  He  does  not  say. 
Though  ye  will  not  yet  must  ye  suffer  this,  but,  Jf  any  man 
will.  By  saying  this  He  rather  attracted  them  ;  for  he  who 
leaves  his  auditor  at  liberty,  attracts  him  the  more ;  whereas 
he  that  uses  violence  oftentimes  hinders  him.  And  He 
proposes  this  doctrine,  not  to  His  disciples  only,  but  in  com- 
mon to  the  whole  world,  saying.  If  any  man  will,  that  is,  if 
woman,  if  man,  if  king,  if  free,  if  slave  ;  there  are  three 
things  mentioned ;  let  him  deny  himself,  take  up  his  cross, 
and  follow  me.     Gregory;  For  unless  a  man  departs  from  Greg. 

himself,  he  does  not  draw  near  to  Him  who  is  above  him.  J?""*-^" 

.  Ev. 

But  if  we  leave  ourselves,  whither  shall  we  go  out  of  ourselves  ?  xxxii.2. 

Or  if  we  have  forsaken  ourselves,  who  is  it  then  that  goes  ? 

Indeed,  we  are  one  thing  when  fallen  by  sin,  another  thing  as 

we  were  made  by  nature.    It  is  therefore  then  that  we  leave  and 

deny  ourselves,  when  we  avoid  that  which  we  were  of  old,  and 

strive  towards   that   to    which    we    £u-e    called   in  newness. 

Id.  He  denies  himself  whosoever  is  changed  for  the  better,  Greg,  in 

and  begins  to  be  what  he  was  not,  and  ceases  to  be  what  ^^^*''^: 

he  was.     Id.    He  also   denies   himself,    who   having  trode  lo. 

under  foot  the  risings  of  pride,  shews  himself  in  the  eyes  of  ^'^®^' 

God  to  be  estranged  from  himself.     Origen  ;   But  though  xxxiii. 

a  man  may  seem  to  keep  from  sin,  yet  if  he  does  not  believe  ' 

in  the  cross  of  Christ,  he  cannot  be  said  to  be  crucified  with 

Christ ;  whence  it  follows.  And  take  up  his  cross.     Chrys. 

Otherwise;    He   that  disowns  another,  whether   a   brother, 

or  a  senant,  or  whosoever  it  be,  he  may  see  him  beaten,  or 

suffering   aught    else,  and   neither    succours    nor   befriends 

him;    thus  it  is  He  would   have   vis  deny  our   body,  and 

whether  it  be  beaten  or  afflicted  in  any  other  way,  not  to 

spare  it.     For  this  is  to  spare.    So  parents  do  then  most  spare 

their  children  when  they  hand  them  over  to  tutors,  bidding  them 

VOL.  I.  2  Q 


694  noSPEL  ACCORDING  TO  CHAP.  XVT. 

not  to  spare  them.  And  that  you  8hould  not  think  that  Uiig 
denial  of  self  extends  only  to  words  orafFrontSjhe  shews  to  what 
degree  we  should  deny  ourselves,  namely,  to  death  the  most 
shamefid,  even  that  of  the  cross  ;  this  lie  signifies  when  He 
says,  Ami  take  up  his  crossy  and /allow  inc.  H I  la  ky  ;  We  are 
to  follow  our  Lord  by  tiUving  up  the  cross  of  His  ])assion ;  and 
if  not  in  deed,  yet  in  will,  bear  Him  company.  Chkys.  And 
because  malefactors  often  suffer  grievous  things,  that  you 
should  not  suppose  that  simply  to  suffer  evil  is  enough,  He 
adds  the  reason  of  suffering,  when  He  says.  And  follow  me. 
For  His  sake  you  are  to  endure  <ill,  and  to  learn  His  other 
virtues ;  for  this  is  to  follow  Christ  aright,  to  be  diligent  in 
the  practice  of  virtues,  and  to  suffer  all  things  for  His  sake. 
Greg.  Grkg.  There  are  two  ways  of  taking  our  cross ;  when  the 
Et,  body  is  afflicted  by  abstinence,  or  when  the  heart  is  j)ained 
xxxii.  |jy  compassion  for  another.  Forasmuch  as  our  very  virtues 
are  beset  with  faults,  we  must  declare  that  vainglory  some- 
times attends  abstinence  of  flesh,  for  the  emaciated  body 
and  pale  countenance  betray  this  high  virtue  to  the  praise 
of  the  world.  Compassion  again  is  sometimes  attended  by 
a  false  affection,  which  is  hereby  led  to  be  consenting  unto 
sin ;  to  shut  out  these.  He  adds,  and  follow  me.  Jerome  ; 
Other\i'ise ;  He  takes  up  his  cross  who  is  cnicified  to  the 
world;  and  he  to  whom  the  world  is  crucified,  follows  his 
cnicified  Lord.  Chrvs.  And  then  because  this  seemed 
severe,  He  softens  it  by  shewing  the  abundant  rewards  of 
our  pains,  and  the  punishment  of  evil.  He  that  will  save  his 
life  shall  lose  it.  Origen  ;  This  may  be  understood  in  two 
ways.  First  thus ;  if  any  lover  of  this  present  life  spares 
his  life,  fearing  to  die,  and  supposing  that  his  life  is  ended  with 
this  death  ;  he  seeking  in  this  way  to  save  his  life,  shall  lose  it, 
estranging  it  from  life  eternal.  Hut  if  any,  despising  the  pre- 
sent life,  shall  contend  for  the  tnith  imto  death,  he  shall  lose 
his  life  as  far  as  this  present  life  is  concerned,  but  forasnmch  as 
he  loses  it  for  Christ,  he  shall  the  more  save  it  for  hfc  eternal. 
Otherwise  thus;  if  any  understand  what  is  true  salvation, 
and  desire  to  obtain  it  for  the  salvation  of  his  own  hfc,  he 
by  denying  himself  los(!s  his  life  as  to  tlie  enjoyments  of  the 
flesh,  but  saves  it  by  works  of  piety.  He  shews  by  saying, 
For  he  that  will,  that  this  passage  must  be  connected  iu 


VER.  26 28.  ST.  MATTHEW.  595 

sense  with  that  which  went  before.  If  tlien  we  understand 
the  first,  Let  him  deny  himself,  of  the  death  of  the  body^ 
we  must  take  this  that  follows  of  death  only;  but  if 
we  understand  the  first  of  mortifying  the  propensities  of 
the  flesh,  then,  to  lose  his  life,  signifies  to  give  up  carnal 
pleasures. 

26.  For  what  is  a  man  profited,  if  he  shall  gain 
the  whole  world,  and  lose  his  own  soul  ?  or  what  shall 
a  man  give  in  exchange  for  his  soul  ? 

27.  For  the  Son  of  man  shall  come  in  the  glory  of 
his  Father  with  his  angels  ;  and  then  he  shall  reward 
every  man  according  to  his  works. 

28.  Verily  I  say  unto  you.  There  be  some  standing 
here,  which  shall  not  taste  of  death,  till  they  see  the 
Son  of  man  coming  in  his  kingdom. 

Chrys.  Because  He  had  said,  Whoso  will  savC)  shall  lose, 
and  whoso  will  lose  shall  save,  opposing  saving  to  losing, 
that  none  should  hence  conclude  that  there  was  any  equality 
between  the  losing  on  one  side,  and  the  saving  on  the  other,  He 
adds.  What  does  it  projit  a  man,  if  he  shall  gain  the  whole 
world,  hut  suffer  the  loss  of  his  soul  f  As  though  He  had  said, 
Say  not  that  he  who  escapes  the  dangers  which  threaten  him  for 
Christ's  sake,  saves  his  soul,  that  is, his  temporal  life ;  but  add  to 
his  temporal  life  the  whole  world,  and  what  of  all  these  things 
will  profit  a  man  if  his  soul  perishes  for  ever?  Suppose  you 
should  see  all  your  servants  in  joy,  and  yourself  placed  in 
the  greatest  evils,  what  profit  would  you  reap  from  being 
their  master?  Think  over  this  within  your  own  soul,  when 
by  the  indulgence  of  the  flesh  that  soul  looks  for  its  own 
destruction*  Origen;  I  suppose  also  that  he  gains  the 
world  who  does  not  deny  himself,  nor  loses  his  own  life  as  to 
carnal  pleasures,  and  thence  suffers  the  loss  of  his  souh 
These  two  things  being  set  before  us,  we  must  rather  choose 
to  lose  the  world,  and  gain  our  souls.  Chrys.  But  if  you 
should  reign  over  the  whole  world,  you  would  not  be  able  to 
buy  yom*  soul;  whence  it  follows.  Or  what  shall  a  man  give 
in  exchange  for  his  soul  ?  As  much  as  to  say,  if  you  lose 

2  Q  2 


596  GOSPEL  AcconniNo  to  chap.  xvt. 

goods,  yoH  may  have  it  in  your  power  to  pvc  other  goods  to 
recover  thom ;  but  if  yon  lose  yotir  soul,  you  can  neither 
give  anoUier  soul,  nor  any  tlnng  else  in  ransom  for  it.  And 
what  mar^'el  is  it  if  this  happen  in  the  soul,  when  we  see 
the  same  liappen  in  the  body;  for  if  you  should  surround 
a  body  afflicted  with  an  incurable  disease  with  ten  thousand 
diadems,  they  would  not  heal  it.  Origen;  And  at  first  sight 
indeed  the  ransom  of  the  soul  might  be  sup]K)sed  to  be  in 
his  substance,  that  a  man  shoidd  give  his  substance  to  the 
poor,  and  so  should  save  his  soul.  But  I  suppose  that 
a  man  has  nothing  that  giving  as  a  ransom  for  his  soul  he 
should  deliver  it  from  death.  God  gave  the  ransom  for  the 
Greg,  souls  of  men,  namely  the  precious  blood  of  His  Son.  Greg. 
£°"''°0r  the  connexion  may  be  thus;  The  Holy  Church  has  a 
xxxii.  period  of  persecution,  and  a  period  of  peace;  and  our  Re- 
deemer accordingly  distingui.shes  between  the.se  periods  in 
His  commands;  in  time  of  persecution  the  life  is  to  be  laid 
down ;  but  in  time  of  peace,  those  earthly  lusts  which  might 
gain  too  great  power  over  us  are  to  be  broken  through; 
whence  He  says.  What  does  it  profit  a  man  ^  Jerome  ; 
Having  thus  called  upon  His  disciples  to  deny  themselves 
and  take  up  their  cro.ss,  the  hearers  were  fdlod  with  great 
terror,  therefore  these  severe  tidings  are  followed  by  more 
joyful ;  For  the  Son  of  Man  sh<^  come  in  the  glory  of  his 
Father  uith  the  holy  Angels.  Dost  thou  fear  death?  Hear 
the  glory  of  the  triumph.  Dost  thou  dread  the  cross  ?  Hear 
the  attendance  of  the  Angels.  Origen;  As  much  as  to  say; 
The  Son  of  Man  is  now  come,  but  not  in  glor>-;  for  He 
ought  not  to  have  been  ordained  in  His  glor>-  to  bear  oiur 
sins ;  but  then  He  shall  come  in  His  glor}-,  when  He  shall 
first  have  made  ready  His  disciples,  being  made  as  they  are, 
that  He  might  make  them  as  He  is  Himself,  in  the  likeness 
of  His  glor)-.  Chrvs.  He  said  not  in  such  glory  as  is  that 
of  the  Father,  that  you  might  not  suppose  a  difference  of  glorj-, 
but  He  says,  Tlie  glory  of  the  Father^  that  it  might  be  shewn  to 
be  the  .same  glory.  But  if  the  glory  is  one,  it  is  evident  that 
the  substance  is  one.  Wliat  then  fearest  thou,  Peter,  hearing 
of  death  ?  For  then  shalt  thou  .see  Me  in  glory.  But  if  I  be 
in  glorj',  so  also  shall  ye  bf.  Hut  in  making  mention  of  His 
glory,  He  mingleth  therewith  things  terrible,  bringing  forward 


VER.  26 28.  ST.  MATTHEW.  597 

the  judgment,  as  it  follows,  And  then  shall  he  render  to  each 
man  according  to  his  works.  Jerome  ;  For  there  is  no 
difference  of  Jew  or  Gentile,  man  or  woman,  poor  or  rich, 
where  not  persons  but  works  are  accepted.  Chrys.  This 
He  said  to  call  to  their  minds  not  only  the  punishment  of 
sinners,  but  the  prizes  and  crowns  of  the  righteous.  Jerome  ; 
But  the  secret  thought  of  the  Apostles  might  have  suffered 
an  offence  of  this  sort;  The  killings  and  deaths  you  speak 
of  as  to  be  now,  but  the  promise  of  your  coming  in  glory 
is  put  off  to  a  long  distant  time.  He  that  knows  secret  things 
therefore,  seeing  that  they  might  object  this,  requites  a  present 
fear  with  a  present  reward,  saying,  Verily  I  say  unto  you, 
TJiere  be  some  of  those  standing  here  that  shall  not  taste 
death  until  the  Son  of  Man  come  in  his  kingdom.     Chrys.  Chrys. 

' •  •  Worn 

Willing  to  shew  what  is  that  glory  in  which  He  shall  come^yi^   * 
hereafter.   He  revealed   it  to   them  in  this  present   life,  so 
far  as  it  was  possible  for  them  to  receive  it,  that  they  might 
not  have  son*ow  in  their  Lord's  death.     Remig.  What  is  here 
said,  therefore,  was  fulfilled  in  the  three  disciples  to  whom  the  vid. 
Lord,  when  transfigured  in  the  mount,  shewed  the  joys  of  the  Lug*  9 
eternal  inheritance ;  these  saw  Him  coming  in  His  kingdom^  27. 
that  is,  shining  in  His  effulgent  radiance,  in  which,  after  the 
judgment  passed.   He    shall    be  beheld   by    all    the    saints. 
Chrys.  Tlierefore  He  does  not  reveal  the  names  of  those 
who  should  ascend  into  the  mount,  because  the  rest  would 
be  very  desirous  to   accompiuiy  them   whither    they  might 
look  upon  the  pattern  of  His  glory,  and  would  be  grieved 
.as  though  they  were  passed  over,     Greg.  Or,  by  the  king-  Greg, 
dom  of  God  is  meant  the  present  Church,  and  because  some^^^®"^' 
of  His  disciples  were  to  live  so  long  in  the  body  as  to  behold 
the  Church  of  God  built  up  and  raised  against  the  glory  of 
this  world,  this  comfortable  promise  is  given  them.  There  be 
some  of  ihem  standing  here. 

Origen;  Morally;  To  those  who  are  neaily  brought  to 
the  faith,  the  Word  of  God  wears  the  form  of  a  servant; 
but  to  those  that  are  perfect.  He  comes  in  the  glory  of 
the  Father.  His  angels  are  the  words  of  the  Prophets, 
which  it  is  not  possible  to  comprehend  spiritually,  until 
the  word  of  Christ  has  been  first  spiritually  comprehended, 
and  then   will   their   words   be   seen   in  like   majesty  with 


508  GOSPEL  ACCORDING  TO  ST.  MATTHEW.       CHAP.  XVI. 

His.  Tlun  will  He  give  of  His  own  glory  to  every  man 
according  to  his  deeds;  for  the  bett<T  each  man  is  in  )ii^ 
deeds,  so  much  the  more  spiritually  does  lie  undcrsluad 
Christ  and  His  Prophets.  Tliey  that  stand  where  Jesus 
stands,  are  they  that  have  the  foundations  of  their  souls  rested 
upon  Jesus ;  of  whom  such  as  stood  fmnest  are  said  not  to 
taste  death  till  they  see  the  Word  of  God ;  which  comes  in 
His  kingdom  when  tliey  see  that  excellence  of  God  which 
they  cannot  see  while  they  are  involved  in  divers  sins,  which 
is  to  taste  death,  forasmuch  as  the  soul  that  sinneth,  dies. 
For  as  life,  and  the  living  bread,  is  He  that  came  down  from 
heaven,  so  His  enemy  death  is  the  bread  of  death.  And  of 
these  breads  there  are  some  that  eat  but  a  little,  just  tasting 
them,  while  some  eat  more  abundantly.  They  that  sin 
neither  often,  nor  greatly,  these  only  taste  death  ;  they  that 
have  partaken  more  perfectly  of  spiritual  virtue  do  not  taste  it 
only,  but  feed  ever  on  the  living  bread.  That  He  says, 
Until  tliey  see,  does  not  fix  any  time  at  which  shall  be  done 
what  had  not  been  done  before,  but  mentions  just  what  is 
necessary ;  for  he  tliat  once  sees  Him  in  His  glory,  shall  after 
Raban.  that  by  no  means  taste  death.  Raban.  It  is  of  the  saints  He 
Luc.  9°  speaks  as  tasting  death,  by  whom  the  death  of  the  body  is 
tasted  just  as  it  were  sipping,  while  the  life  of  the  soul  is 
held  fast  in  possession. 


CHAP.  XVII. 

1.  And  after  six  days  Jesus  taketh  Peter,  James, 
and  John  his  brother,  and  bringeth  them  up  into 
an  high  mountain  apart, 

2.  And  was  transfigured  before  them :  and  his 
face  did  shine  as  the  sun,  and  his  raiment  was  white 
as  the  light. 

3.  And,  behold,  there  appeared  mito  them  Moses 
and  Elias  talking  with  him. 

4.  Then  answered  Peter,  and  said  unto  Jesus, 
Lord,  it  is  good  for  us  to  be  here :  if  thou  wilt,  let 
us  make  here  three  tabernacles ;  one  for  thee,  and 
one  for  Moses,  and  one  for  Elias. 

Remig.  In  this  Transfiguration  undergone  on  the  mount, 
the  Lord  fiilfiUed  within  six  days  the  promise  made  to  His 
disciples,  that  they  should  have  a  sight  of  His  glory;  as  it 
is  said,  A?id  after  sia,'  days  fie  took  Peter,  and  James,  and 
John  his  brother.  Jerome  ;  It  is  made  a  question  how  it 
could  be  after  six  days  that  He  took  them,  when  Luke  says  Luke  9, 
eight.  The  answer  is  easy,  that  here  one  reckoned  only  the 
intervening  days,  there  the  first  and  the  last  are  also  added. 
Chrys.  He  does  not  take  them  up  immediately  upon  the 
promise  being  made,  but  six  days  after,  for  this  reason,  that 
the  other  disciples  might  not  be  touched  with  any  human 
passion,  as  a  feeling  of  jealousy ;  or  else  that  during  these 
days'  space,  those  disciples  who  were  to  be  taken  up  might 
become  kindled  with  a  more  eager  desire.  Raban.  Justly  Raban. 
was  it  after  six  days  that  He  shewed  His  glorj,  because® 
after  six  ages  is  to  be  the  resurrection"*.    Origen  ;  Or  because 

^  See  the  Oxford  Translation  of  S.  Cyprian,  Tr.  xiii.  n.  a. 


■♦■  m 


600  GOSPEL  ACCORDING  TO  CHAP.  W  1 1 

in  six  days  this  wliole  visible  world  was  made ;  so  he  w  lio 
is  al)ovc  all  tlu?  things  of  this  world,  may  ascend  into  the  hi^di 
mountiiin,  and  there  see  the  glory  of  the  Word  of  God. 
Chkys.  Ho  took  these  three  because  He  set  them  before 
others.  But  obsene  how  Matthew  does  not  conceal  who 
were  preferred  to  himself;  the  like  does  Jolm  also  when  he 
records  the  preeminent  praise  given  to  Peter.  For  the  com- 
pany of  A])ostles  was  free  from  i<>alonsy  and  vain  glory. 
IIilauy;  In  the  throe  thus  liikcu  up  with  Him,  tl«e  election 
of  people  out  of  the  three  stocks  of  Sem,  Cam,  and  .Japhct 
R^JV»-  is  figured.  R.\ban.  Or;  He  took  only  three  disciples  with 
Him,  because  many  arc  called  but  few  chosen.  Or  because 
they  who  now  hold  in  incorrupt  mind  the  faith  of  the  Holy 
Trinity,  shall  then  joy  in  the  everlasting  beholding  of  it. 
Remig.  When  the  Lord  was  about  to  shew  His  disciples 
the  glory  of  His  brightness,  He  led  them  into  the  mount<iin, 
as  it  follows,  And  he  took  them  up  into  a  h'ujh  mountain 
apart.  Herein  teaching,  that  it  is  necessarj'  for  all  who  seek 
to  contem])late  God,  that  they  should  not  grovel  in  weak 
pleasures,  but  by  love  of  things  above  should  be  ever  raising 
themselves  towards  heavenly  things ;  and  to  shew  His  dis- 
ciples that  they  should  not  look  for  the  glory  of  the  divine 
brightness  in  the  gulph  of  the  present  world,  but  in  the 
kingdom  of  the  heavenly  blessedness.  He  leads  them 
apart,  because  the  saints  are  separated  from  the  wicked  by 
their  whole  soul  and  devotion  of  their  faith,  and  sluUl  be 
utterly  separated  in  the  future ;  or  because  many  are  called, 
but  few  chosen.  It  follows.  And  he  teas  transjigtired  bo/ore 
them.  Jkkome;  Such  as  He  is  to  be  in  the  time  of  the 
Judgment,  such  was  He  now  seen  of  the  Apostles.  'Let 
none  suppose  that  He  lost  His  fonner  form  and  lineaments, 
or  laid  a^de  His  bodily  reality,  t^^kiog  upon  Him  a  spiritual 
or  ethereal  Body.  How  His  trausfiguralion  was  accom- 
pli.shed,  the  Evangelist  shews,  saying,  And  his  face  did 
shine  as  the  sun,  and  his  raiment  became  white  as  snow. 
For  that  His  face  is  said  to  shine,  and  His  raiment  dUScribed 
to  become  white,  does  not  take  away  subsUuice,  but,  confer 
glory.  In  truth, 'the  Lord  was  transformed  into  ^lal  glory 
in  which  He  shall  hereafter  come  in  His  Kingdom.  The 
transformation  enhanced  the  brightness,  bn(  did  »i"t  <livf|-..v 


VER.    1 4.  ST.  MATTHEW.  601 

the  countenance,  although  the  body  were  spiritual;  whence 
also  His  raiment  was  changed  and  became  white  to  such 
a  degree,  as  in  the  expression  of  another  Evangelist,  no 
fuller  on  earth  can  whiten  them.  But  all  this  is  the  pro- 
perty of  matter,  and  is  the  subject  of  the  touch,  not  of  spirit 
and  ethereal,  an  illusion  upon  the  sight  only  beheld  in 
phantasm.  Remig.  If  then  the  face  of  the  Lord  shone  as 
the  sun,  and  the  saints  shall  shine  as  the  sun,  are  then  the 
brightness  of  the  Lord  and  the  brightness  of  His  servants 
to  be  equal  ?  13y  no  means.  But  forasmuch  as  nothing  is 
known  more  bright  than  the  sun,  therefore  to  give  some  illus- 
tration of  the  future  resurrection,  it  is  expressed  to  us  that 
the  brightness  of  the  Lord's  countenance,  and  the  brightness 
of  the  righteous,  shall  be  as  the  sun.  Origen  ;  Mystically  ; 
When  any  one  has  passed  the  six  days  according  as  we  have 
said,  he  beholds  Jesus  transfigured  before  the  eyes  of  his 
heart.  For  the  Word  of  God  has  various  forms,  appearing 
to  each  man  according  as  He  knows  that  it  wull  be  expedient 
for  him  ;  and  He  shews  Himself  to  none  in  a  manner  beyond 
his  capacity ;  whence  he  says  not  simply.  He  was  trans- 
Jigured,  but,  before  them.  For  Jesus,  in  the  Gospels,  is  merely 
understood  by  those  who  do  not  mount  by  means  of  exalting 
works  and  words  upon  the  high  mountain  of  wisdom ;  but  to 
them  that  do  mount  up  thus.  He  is  no  longer  known  according 
to  the  flesh,  but  is  understood  to  be  God  the  Word.  Before 
these  then  Jesus  is  transfigured,  and  not  before  those  who 
live  sunk  in  worldly  conversation.  But  these,  before  whom 
He  is  transfigured,  have  been  made  sons  of  God,  and  He  is 
shewn  to  them  as  the  Sun  of  righteousness.  His  raiment  is 
made  white  as  the  light,  that  is,  the  words  and  sayings  of  the 
Gospels  with  which  Jesus  is  clothed  according  to  those  things 
w^hich  were  spoken  of  Him  .by  the  Apostles.  Gloss.  Or;  the  Gloss, 
raiment  of  Christ  shadows  out  the  saints,  of  whom  Esaias  says,  l^^^^ 
With  all  these  shall  tkcu  clothe  thee  as  with  a  garment ;  Tsa.  49,- 
and  they  are  likened  to  snow  because  they  shall  be  white  with  ^^* 
virtues,  and  all  the  heat  of  vices  shall  be  put  far  away  from 
them.  It  follows.  And  there  appeared  unto  them  Moses  and 
Elias  talking  with  them.  Chrys.  There  are  many  reasons  why 
these  should  appear.  The  first  is  this;  because  the  multitudes 
said  He  wa^  Elias,  or  Jeremias,  or  one  of  the  Prophets,  He  here 


^'t^'-i  GOSPEL  ACCORDINU  TO  CHAP.  XVII. 

brings  with  Him  the  chief  of  llio  IVopht-ts,  that  hence  at  least 
may  be  seen  the  difference  between  the  servants  and  their  Lord. 
Anollier  reason  is  this  ;  because  the  Jews  were  ever  charging 
Jesus  with  being  a  transgressor  of  the  Law  and  blasphemer, 
and  usurping  to  Himself  tlie  glory  of  the  Father,  that  He 
might  prove  Himself  guiltless  of  both  charges,  He  brings 
fonvard  tliose  who  were  eminent  in  both  particulars;  Moses, 
who  gave  tlie  Law,  and  Elias,  who  was  jealous  for  the  glory 
of  God.  Anotlier  reason  is,  that  they  might  learn  that  He 
has  the  power  of  life  and  death  ;  by  producing  Moses,  who 
was  dead,  and  Elias,  who  had  not  yet  experienced  death.  A 
further  reason  also  the  Evangelist  discovers,  that  He  might 
shew  the  glory  of  His  cross,  and  thus  soothe  Peter,  and  the 
other  disciples,  who  were  fearing  His  death  ;  for  tliey  talked, 
as  another  Evangelist  declares,  of  His  decease  uhich  He 
should  accomplish  at  Jerusalem.  Wherefore  He  brings 
forward  those  who  had  exposed  themselves  to  death  for  God's 
pleasure,  and  for  tlie  people  tliat  believed ;  for  both  had 
willingly  stood  before  tyrants,  Moses  before  Pharaoh,  Elias 
before  Ahab.  Lastly,  also.  He  brings  tliem  forward,  that  tlie 
disciples  should  emulate  their  privileges,  and  be  meek  as 
Moses,  and  zealous  as  Elias.  Hilaky  ;  Also  that  Moses  and 
Elias  only  out  of  the  whole  number  of  the  saints  stood 
with  Christ,  means,  that  Christ,  in  His  kingdom,  is  between 
the  Law  and  the  Prophets ;  for  He  shall  judge  Israel  in 
the  presence  of  the  same  by  whom  He  was  preached  to 
them.  Origen  ;  However,  if  any  man  discerns  a  spiritual 
sense  in  the  Law  agreeing  with  the  teaching  of  Jesus,  and  in 

1  Cor.  ^iic  Prophets  finds  the  hidden  wisdom  of  Christ,  he  beholds 
'  Moses  and  Elias  in  the  same  glory  with  Jesus.     Jeiiome  ; 

It  is  to  be  remembered  also,  that  when  the  Scribes  and 
Pharisees  asked  signs  from  heaven,  He  would  not  give  any ; 
but  now,  to  increa.se  the  Apostles'  faith.  He  gives  a  sign ; 
Elias  descends  from  heaven,  whither  he  was  gone  up,  and 

Is.7, 10. Moses  arises  from  hell;  as  Ahaz  is  bidden  by  Esaias 
to  ask  him  a  sign  in  the  heaven  above,  or  in  the  depth 
beneath.  Chkys.  Hereupon  follows  what  the  warm  Peter 
spake,  Peter  answered  and  said  unto  Jesus,  lx>rd,  it  is  good 
for  us  to  be  here.  Because  he  had  heard  that  He  must  go 
up   to  Jerusalem,   he   yet  fears   for   Clirisl;   but  after  his 


VER.  5 ^9.  ST.  MATTHEW.  603 

rebuke  he  dares  not  again  say,  Be  propitious  to  thyself. 
Lord,  but  suggests  the  same  covertly  under  other  guise. 
For  seeing  in  this  place  great  quietness  and  solitude,  he 
thought  that  tliis  would  be  a  fit  place  to  take  up  their  abode 
in,  saying.  Lord,  it  is  good  for  us  to  he  here.  And  he  sought 
to  remain  here  ever,  therefore  he  proposes  the  tabernacles, 
If  thou  upilt,  let  vs  make  here  three  tabernacles.  For  he 
concluded  if  he  should  do  this,  Christ  would  not  go  up  to 
Jerusalem,  and  if  He  should  not  go  up  to  Jerusalem,  He 
should  not  die,  for  he  knew  that  there  the  Scribes  laid  wait 
for  Him.  Remig.  Otherwise  ;  At  this  view  of  the  majesty 
of  the  Lord,  and  His  two  servants,  Peter  was  so  delighted, 
that,  forgetting  every  thing  else  in  the  world,  he  would  abide 
here  for  ever.  But  if  Peter  was  then  so  fired  with  admira- 
tion, what  ravishment  will  it  not  be  to  behold  the  King 
in  His  proper  beauty,  and  to  mingle  in  the  choir  of  the 
Angels,  and  of  all  the  saints  ?  In  that  Peter  says,  Lord,  if 
thou  u'ilt,  he  shews  the  submission  of  a  dutiful  and  obedient 
servant.  Jerome  ;  Yet  art  thou  wrong,  Peter,  and  as  another 
Evangelist  says,  knowest  not  what  thou  sayest.  Think  not  Luke  9, 
of  three  tabernacles,  when  there  is  but  one  tabernacle  of  * 
the  Gospel  in  which  both  Law  and  Prophets  are  to  be  re- 
peated. But  if  thou  wilt  have  three  tabernacles,  set  not  the 
servants  equal  with  their  Lord,  but  make  three  tabernacles, 
yea  make  one  for  the  Father,  Son,  and  Holy  Spirit,  that  They 
whose  divinity  is  one,  may  have  but  one  tabernacle,  in  thy 
bosom.  Remig.  He  was  wrong  moreover,  in  desiring  that 
the  kingdom  of  the  elect  should  be  set  up  on  earth,  when  the 
Lord  had  promised  to  give  it  in  heaven.  He  was  wrong 
also  in  forgetting  that  himself  and  his  fellows  were  mortal, 
and  in  desiring  to  come  to  eternal  felicity  without  taste 
of  death.  Raban.  Also  in  supposing  that  tabernacles  were 
to  be  built  for  conversation  in  heaven,  in  which  houses  are 
not  needed,  as  it  is  written  in  the  Apocalypse,  I  saw  not  any  Rev.  21, 
temple  therein.  ^^' 

5.  While  he  yet  spake,  behold,  a  bright  cloud 
overshadowed  them ;  and  behold  a  voice  out  of  the 
cloud,  which  said.  This  is  my  beloved  Son,  in  whom 
I  am  well  pleased ;  hear  ye  him. 


604  aOSPBL  ACCORDING  TO  CHAP.  XVU. 

C.  And  when  the  disciples  heard  it,  ihcy  fell  on 
their  face,  and  were  sore  afraid. 

7.  And  Jesus  came  and  touched  them,  and  said. 
Arise,  and  be  not  afraid. 

8.  And  when  they  had  lifted  up  their  eyes,  they 
saw  no  man,  save  Jesus  only. 

9.  And  as  they  came  down  from  the  mountain, 
Jesus  charged  them,  saying.  Tell  the  vision  to  no 
man,  until  the  Son  of  man  be  risen  again  from  the 
dead. 

Jkrome;  While  they  thought  only  of  an  earthly  tabernacle 
of  boughs  or  tents,  they  are  overshadowed  by  the  covering 
of  a  bright  cloud ;  liliile  he  yet  spake,  there  came  a  bright 
clvud  and  overshadowed  them.     Chkvs.    When   the   Lord 

Exod.  threatens,  He  shews  a  dark  cloud,  as  on  Sinai ;  but  here 
'  '  '  where  He  sought  not  to  terrify  but  to  teach,  there  appeared 
a  bright  cloud.  Origen;  The  bright  cloud  overshadowing 
the  Saints  is  the  Power  of  the  Father,  or  perhaps  the  Holy 
Spirit;  or  I  may  also  venture  to  call  the  SaWour  that 
bright  cloud  which  overshadows  the  Gospel,  the  Law,  and 
the  Prophets,  as  they  understand  who  can  behold  His  light 
in  all  these  three.  Jeromk  ;  Forasmuch  as  Peter  had 
asked  unwisely,  he  deserves  not  any  answer;  but  the 
Father   makes  answer  for    the  Son,  that   the    Lord's  word 

John  5,  might  be  fulfilled,  He  that  sent  me,  he  bearelh  witness  of 
me.  Chrys.  Neither  Moses,  nor  Elias  speak,  but  the  Father 
greater  tlian  all  sends  a  voice  out  of  the  cloud,  that  the 
disciples  might  believe  that  this  voice  was  from  God.  For 
God  has  ordinarily  shewn  Himself  in  a  cloud,  as  it  is  written, 

F«.9r,2.  Clouds  and  darkness  are  round  about  Him ;  and  this  is 
what  is  said,  Behold,  a  voice  out  of  the  cloud.  Jerome  ; 
The  voice  of  the  Father  is  heard  speaking  from  heaven, 
giving  testimony  to  the  Son,  and  teaching  Peter  the  truth,  taking 
away  his  enor,  and  through  Peter  the  other  disciples  also ; 
whence  he  proceeds,  7%t»  is  my  belored  Son.  For  Him 
make  the  talK'rnacle,  Him  obey ;  this  is  the  Son,  they  are 
but  servants ;  and  tliey  also  ought  as  you  to  make  ready  a 
tabernacle  for  the  liord  in  the  iinnost  ]>jirts  of  their  heart. 


VER.  5 — 9.  ST.  MATTHEW.  605 

Chrys.  Fear  not  then,  Peter ;  for  if  God  is  mighty,  it  is 
manifest  that  the  Son  is  also  mighty;  wherefore  if  He  is 
loved,  fear  not  thou  ;  for  none  forsakes  Him  whom  He  loves ; 
nor  dost  thou  love  Him  equally  with  the  Father.  Neither 
does  He  love  Him  merely  because  He  begot  Him,  but 
because  He  is  of  one  will  with  Himself;  as  it  follows,  In 
whom  I  am  well  pleased;  which  is  to  say,  in  whom  I 
rest  content,  whom  I  accept,  for  all  things  of  the  Father 
He  perfonns  with  care,  and  His  will  is  one  with  the  Father ; 
so  if  He  will  to  be  crucified,  do  not  then  speak  against  it. 
Hilary;  This  is  the  Son,  this  the  Beloved,  this  the 
Accepted;  and  He  it  is  who  is  to  be  heard,  as  the  voice  out  of 
the  cloud  signifies,  saying.  Hear  ye  Him.  For  He  is  a  fit 
teacher  of  doing  the  things  He  has  done,  who  has  given  the 
weight  of  His  own  example  to  the  loss  of  the  world,  the  joy 
of  the  cross,  the  death  of  the  body,  and  after  that  the  glory 
of  the  heavenly  kingdom.  Remig.  He  says  therefore,  ^ear 
ye  Him,  as  much  as  to  say.  Let  the  shadow  of  the  Law  be 
past,  and  the  types  of  the  Prophets,  and  follow  ye  the  one 
shining  light  of  the  Gospel.  Or  He  says.  Hear  ye  Him, 
to  shew  that  it  was  He  whom  Moses  had  foretold,  The  LordTfeat 

18    18 

your  God  shall  raise  up  a  Prophet  ttnio  you  of  your  ' 
hrethren  like  unto  me,  Him,  shall  ye  hear.  Thus  the 
Lord  had  witnesses  on  all  sides;  from  heaven  the  voice  of 
the  Father,  Elias  out  of  Paradise,  Moses  out  of  Hades,  the 
Apostles  fi-om  among  men,  that  at  the  name  of  Jesus  every 
thing  should  bow  the  knee,  of  things  in  heaven,  things  on  earth, 
and  things  beneath.  Origen  ;  The  voice  out  of  the  cloud 
speaks  either  to  Moses  or  Elias,  who  desired  to  see  the  Son 
of  God,  and  to  heai-  Him;  or  it  is  for  the  leaching  of  the 
Apostles.  Gloss.  It  is  to  be  observed,  that  the  mystery  of  Gloss, 
the  second  regeneration,  that,  to  wit,  which  shall  be  in  the^P^'j^^* 
resurrection,  when  the  flesh  shall  be  raised  again,  agrees  well 
with  the  mystery  of  the  first  which  is  in  baptism,  when  the 
soul  is  raised  again.  For  in  the  baptism  of  Christ  is  shewn 
the  working  of  the  whole  Trinity;  there  was  the  Son  in- 
carnate, the  Holy  Ghost  appearing  in  the  figure  of  a  dove, 
and  the  Father  made  kno^v-n  by  the  voice.  In  like  manner 
in  the  transfiguration,  which  is  the  sacrament  of  the  second 
regeneration,  the  whole  Trinity  appeared;  the  Father  in  the 


000  QOSPBL  AOOORDINO  TO  CHAP.  XVII. 

voice,  the  Son  in  the  man,  and  the  Holy  Spirit  in  tlie  cloud. 
It  is  made  a  (]ucsti(>n  how  the  Holy  Spirit  was  shewn  there 
in  the  dove,  here  in  the  cloud.  Because  it  is  His  manner  to 
mark  His  gifts  by  specific  outward  forms.  And  the  gift  of 
baptism  is  innocence,  which  is  denoted  by  the  bird  of  purity. 
But  as  in  the  resurrection,  He  is  to  give  splendour  and 
refreshment,  therefore  in  the  cloud  are  denoted  both  the 
refreshment  and  the  brightness  of  the  rising  ])odies.  It 
follows,  And  when  the  disciples  heard  it,  they  fell  on  their 
faces,  and  feared  greatly.  Jeromk  ;  Their  cause  of  terror  is 
threefold.  Because  they  knew  that  they  had  done  amiss ;  or 
because  the  bright  cloud  had  covered  them ;  or  because  they 
had  heard  the  voice  of  God  the  Father  speaking;  for  human 
frailty  cannot  endure  to  look  upon  so  great  glor}-,  and  falls  to 
the  earth  trembling  through  both  soul  and  body.  And  by 
how  much  higher  any  one  has  aimed,  by  so  much  lower  will 
be  his  fiUl,  if  he  shall  be  ignorant  of  his  own  measure. 
Remig.  Whereas  the  holy  Apostles  fell  upon  their  faces, 
that  was  a  proof  of  their  sanctity,  for  the  saints  are  always 
described  to  fall  upon  their  faces,  but  the  wicked  to  fall 
backwards'.  Chrys.  But  when  before  in  Christ's  baptism, 
such  a  voice  came  from  heaven,  yet  none  of  the  multitude 
then  present  suffered  any  thing  of  this  kind,  how  is  it  that  the 
disciples  on  the  mount  fell  prostrate  ?  Because  in  sooth  their 
solicitude  was  much,  the  height  and  loneliness  of  the  spot 
great,  and  the  transfigiu-ation  itself  attended  with  terrors, 
the  clear  light  and  the  spreading  cloud;  all  these  things 
together  wrought  to  terrify  them.  Jkuomk;  And  whereas 
they  were  laid  down,  and  coiUd  not  raise  themselves  ag.oin.  He 
approaches  them,  touches  them  gently,  that  by  His  touch 
their  fear  might  be  banished,  and  their  unnerved  limbs  gain 
strength;  And  Jesus  drew  tieary  and  touched  them.  But  He 
further  added  His  word  to  His  hand.  And  said  unto  tliem. 
Arise,  fear  not.  He  first  banishes  their  fear,  that  He  may 
after  impart  teaching.  It  follows.  And  when  they  lifted  up 
their  eyes,  they  saw  no  man,  save  Jesus  only ;  which  was 
done  with  good  reason ;  for  had  Moses  and  Klias  continued 

*  Abraham,  Gen.  17,  3;  Mottes  and  Matt.  -26,  39.  On  the  other  hand,  of 
Aaron,  Numb.  16.  4,  22;  Tobia*  and  the  wicked,  see  Gen.  49,  7.  la-  2k,  13. 
SMrah,  Tob.    13,   16;    and    our   Lord     John  18, 6.    Nicol. 


VER.   10 13.  ST.  MATTHEW.  607 

with  the  Lord,  it  might  have  seemed  imcertain  to  which  in 
particular  the  witness  of  the  Father  was  borne.  Also  they 
see  Jesus  standing  after  the  cloud  has  been  removed,  and 
Moses  and  Elias  disappeared,  because  after  the  shadow  of 
the  Law  and  Prophets  has  departed,  both  are  found  in  the 
Gospel.  It  follows;  And  as  they  came  dowti  from  the 
mount,  Jesus  charged  them,  saying.  Tell  no  man  this  vision, 
until  the  Son  of  Man  shall  rise  from  the  dead.  He  will  not 
be  preached  among  the  people,  lest  the  marvel  of  the  thing 
should  seem  incredible,  and  lest  the  cross  following  after 
so  great  glory  should  cause  offence.  Remio.  Or,  because 
if  His  majesty  should  be  published  among  the  people,  they 
should  hinder  the  dispensation  of  His  passion,  by  resistance 
to  the  chief  Priests ;  and  thus  the  redemption  of  the  human 
race  should  suffer  impediment.  Hilary;  He  enjoins  silence 
respecting  what  they  had  seen,  for  this  reason,  that  when 
they  should  be  filled  with  the  Holy  Spirit,  they  should  then 
become  witnesses  of  these  spiritual  deeds. 

10.  And  his  disciples  asked  him,  saying.  Why  then 
say  the  Scribes  that  Elias  must  first  come  ? 

11.  And  Jesus  answered  and  said  unto  them,  Elias 
truly  shall  first  come,  and  restore  all  things. 

12.  But  I  say  unto  you.  That  Elias  is  come  already, 
and  they  knew  him  not,  but  have  done  unto  him  what- 
soever they  listed.  Likewise  shall  also  the  Son  of 
man  suffer  of  them. 

13.  Then  the  disciples  understood  that  he  spake 
unto  them  of  John  the  Baptist. 

Jerome  ;  It  was  a  tradition  of  the  Pharisees  following  the 
Prophet  Malachi,  that  Elias  should  come  before  the  coming 
of  the  Saviour,  and  bring  back  the  heart  of  the  fathers  to 
the  children,  and  the  children  to  the  fathers,  and  restore  all 
things  to  their  ancient  state.  The  disciples  then  consider 
that  this  transformation  which  they  had  seen  in  the  mount 
was  His  coming  in  glory,  and  therefore  it  is  said,  And  his 
disciples  asked  him,  saying.  How  then  say  the  Scribes  that 


608  OOSl'EL  ACCORDING  TO  CHAI  Wll 

Elian  must  first  come?  As  though  Ihcy  had  said,  li  s.  u 
have  already  come  in  glory,  how  is  it  that  your  forerunner 
appears  not  yel?  And  this  they  say  chiefly  because  they  see 
Chryfc  that  Elias  is  departed  again.  Ciirys.  Tlie  disciples  knew 
h-»"  "^'^  ^^  ^^^  coming  of  P^lias  out  of  the  Scrii)tures  ;  but  the 
Scribes  made  it  known  to  them  ;  and  tliis  report  was  current 
among  the  ignorant  nudtiluHe, as  was  that  conci miiiu  Clirist. 
Yet  the  Scribes  did  not  explain  the  coming  of  C'lirisl  and 
of  Elias,  as  they  ought  to  have  done.  For  the  Scriptures 
speak  of  two  comings  of  Christ ;  that  which  has  taken  place, 
and  that  which  is  yet  to  be.  Hut  the  Scribes,  blinding  the 
people,  spake  to  them  only  of  His  second  coming,  and  said. 
If  this  be  the  Christ,  then  should  Elias  have  come  before 
Him.  Christ  thus  resolves  the  difficulty,  He  ansuered  and 
saidy  EUas  truly  shall  comcy  and  restore  all  things;  but  I 
say  unto  youj  that  Elias  has  already  come.  Tliiiik  not  that 
here  is  a  contradiction  in  llis  speech,  if  He  (irst  say  tliat 
Elias  shall  come,  and  llic  n  tliat  he  is  come.  For  when  He 
says  that  Elias  shall  come  and  restore  all  things,  He  speaks 
of  Elias  himself  in  his  own  proper  person,  who  indeed  shall 
restore  all  things,  in  that  he  shall  correct  the  unbelief  of  the 
Aug.  Jews,  who  shall  then  be  to  be  found ;  and  that  is  the  ttiming 
Sh"^*,  the  hearts  of  the  fathers  to  the  children,  that  is,  the  hearts 

£v.  1.21.  '  ' 

of  the  Jews  to  the  Apostles.  Auo.  Or ;  He  shall  restore  alt 
things,  that  is  those  whom  the  ])erseculion  of  Antichrist 
shall  have  overthrown  ;  as  He  Himself  shoidd  restore  by 
His  death  those  whom  He  ought.  Chrys.  But  if  there  shall 
so  much  good  arise  out  of  the  presence. of  Elias,  why  did 
He  not  send  him  at  that  lime?  We  shall  say.  Because  they 
then  held  Christ  to  be  Elias,  and  yet  beheved  not  on  Him. 
But  they  shall  hereafter  believe  Elias,  becau.se  when  he  shall 
come  after  so  great  expectation  announcing  Jesus,  they  will 
more  readily  receive  what  shall  be  taught  by  Him.  But 
when  He  says  that  Elias  is  come  already,  He  calls  John  tlie 
Baptist  Elias  from  the  resemblance  of  their  ministry';  for  as 
Elias  shall  be  the  forenmner  of  His  second  coming,  so  was 
John  the  forerunner  of  His  first.  And  He  calls  John  Elias, 
to  shew  that  His  first  ( oming  was  agreeable  to  the  Old 
Testament,  and  to  prophecy.  Jkromk;  He  then  who  at 
the  Saviour's  second  coming  should  come  in   the  tnith  of 


VER.  14 18.  ST.  MATTHEW.  60i) 

His  body,  come  now  in  John  in  power  and  spirit.  It  follows, 
And  they  knew  him  not,  but  did  unto  him  whatsoever  they 
would,  that  is,  despised  and  beheaded  him.  Hilary  ;  As 
he  announced  the  Lord's  coming,  so  he  was  also  to  foreshew 
His  passion  by  the  example  of  his  own  suffering  and  wrong ; 
whence  it  follows.  So  also  shall  the  Son  of  Man  suffer  of 
them.  Chrys.  He  takes  the  opportunity  from  the  passion 
of  John  to  refer  to  His  own  passion,  thus  giving  them  much 
comfort.  Jerome  ;  It  is  enqiured  how,  seeing  that  Herod 
and  Herochas  were  they  that  killed  John,  it  can  be  said  that 
Jesus  also  was  crucified  by  them,  when  we  read  that  He 
was  put  to  death  by  the  Scribes  and  Pharisees  ?  It  must  be 
answered  briefly,  that  the  party  of  the  Pharisees  consented 
to  the  death  of  John,  and  that  in  the  Lord's  crucifixion 
Herod  united  his  approval,  when  having  mocked  and  set 
Him  at  nought,  he  sent  Him  back  to  Pilate,  that  he  should 
crucify  Him.  Raban.  From  the  mention  of  His  own  passion 
which  the  Lord  had  often  foretold  to  them,  and  from  that 
of  His  forerunner,  which  they  beheld  already  accomplished, 
the  disciples  perceived  that  John  was  set  forth  to  them 
under  the  name  of  Elias ;  whence  it  follows ;  Then  under- 
stood the  disciples  that  he  spake  to  them  of  John  the 
Baptist.  Origen  ;  That  He  says  of  John,  Elias  is  already 
come,  is  not  to  be  understood  of  the  soul  of  Elias,  that  we 
fall  not  into  the  doctrine  of  metempsychosis,  which  is  foreign  to 
the  truth  of  Church  doctrine,  but,  as  the  Angel  had  foretold, 
he  came  in  the  spirit  and  power  of  Elias. 

14.  And  when  they  were  come  to  the  multitude, 
there  came  to  him  a  certain  man,  kneeling  down  to 
him,  and  saying, 

15.  Lord,  have  mercy  on  my  son  :  for  he  is  lunatick, 
and  sore  vexed :  for  ofttimes  he  falleth  into  the  fire, 
and  oft  into  the  water. 

16.  And  I  brought  him  to  thy  disciples,  and  they 
could  not  cure  him. 

17.  Then  Jesus  answered  and  said,  O  faithless 
and  perverse  generation,  how  long  shall  I  be  with 

VOL.  I.  2  r 


610  1U)SPKL  ACtX>RDINO  TO  CHAP.  XVII. 

you  ?  how  long  shall  I  suffer  you  ?  bring  him  hither 
to  me. 

18.  And  Jesus  rebuked  the  devil ;  and  he  departed 
out  of  him :  and  the  child  was  cured  from  that  very 
hour. 

Orioen;  Peter,  anxious  for  such  desirable  life,  and  pre- 
ferring his  own  benefit  to  that  of  many,  had  said,  It  m  good 
for  us  to  be  here.  But  since  charity  seeks  not  her  own, 
Jesus  did  not  this  wliich  seemed  good  to  Peter,  but  de- 
scended to  the  multitude,  as  it  were  from  the  high  mount 
of  His  divinity,  that  He  might  be  of  use  to  such  as  could 
not  ascend  because  of  the  weakness  of  their  souls ;  whence 
it  is  said.  And  when  he  wan  eome  to  the  multitude ;  for  if 
He  had  not  gone  to  the  multitude  with  His  elect  disciples, 
there  would  not  have  come  near  to  Him  the  man  of  whom 
it  is  added,  Tliere  came  to  him  a  man  kneeliny  down,  and 
saying,  Ij)rd,  hare  mercy  on  my  son.  Consider  here,  that 
sometimes  those  that  are  themselves  the  sufferers  believe 
and  entreat  for  their  own  healing,  sometimes  others  for  them, 
as  he  who  kneels  before  Him  praying  for  his  son,  and  some- 
times the  Saviour  heals  of  Himself  unasked  by  any.  First, 
let  us  see  what  this  means  that  follows.  For  he  is  lunatic, 
and  sore  re.ved.  Let  the  })hysicians  talk  as  they  list ;  for  they 
think  it  no  unclean  spirit,  but  some  bodily  disorder,  and 
say,  that  the  humours  in  the  head  are  governed  in  their 
motions  by  sympathy  with  the  phases  of  the  moon,  whose 
light  is  of  the  nature  of  humours.  But  we  who  believe 
the  Gospel  say  that  it  is  an  unclean  spirit  that  works  such 
disorders  in  men.  The  spirit  obscnes  the  moon's  changes, 
that  it  may  cheat  men  into  the  belief  that  the  moon  is 
the  cause  of  their  sufferings,  and  so  prove  God's  creation  to 
be  evil ;  as  other  dicmons  lay  wait  for  men  following  the  times 
and  coiuses  of  the  stars,  that  they  may  speak  wickedness  in 
high  places,  calling  some  stars  malignaiU,  others  benign ; 
whereas  no  star  was  made  by  God  that  it  should  produce  evil. 
In  this  that  is  added.  For  ojltimes  he  falls  into  the  fire,  and  oft 
into  the  water,  Chrys.  is  to  be  noted,  that  were  not  man  for- 
tified here  by  I'rovidence,  he  would  long  since  have  perished; 
for  the  dasmon  who  cast  him  into  the  fire,  and  into  the  water. 


VER.  14 — 18.  ST.  MATTHEVV.  611 

would  have  killed  him  outright,  had  God  not  restrained  him. 
Jerome  ;  In  saying,  And  I  brought  him  to  thy  disciples,  and 
they  could  not  heal  him,  he  covertly  accuses  the  Apostles, 
whereas  that  a  cure  is  impossible  is  sometimes  the  effect  not  of 
want  of  power  in  those  that  undertake  it,  but  of  want  of  faith 
in  those  that  are  to  be  healed.  Chrys.  See  herein  also  his 
folly,  in  that  before  the  multitude  he  appeals  to  Jesus  against 
His  disciples.  But  He  clears  them  from  shame,  inputing 
their  failiure  to  the  patient  himself;  for  many  things  shew 
that  he  was  weak  in  faith.  But  He  addresses  His  reproof  not 
lo  the  man  singly,  that  He  may  not  trouble  him,  but  to  the 
Jews  in  general.  For  many  of  those  present,  it  is  likely,  had 
improper  thoughts  concerning  the  disciples,  and  therefore  it 
follows,  Jesus  answered  and  said,  O  faithless  and  perverse 
generation,  how  long  shall  I  be  with  you,  how  long  shall  I 
suffer  you  ?  His  How  long  shall  I  be  with  you  ?  shews  that 
death  was  desired  by  Him,  and  that  He  longed  for  His  with- 
drawal. Remig.  It  may  be  known  also,  that  not  now  for  the 
first  time,  but  of  a  long  time,  the  Lord  had  borne  the  Jews' 
stubbornness,  whence  He  says.  How  long  shall  I  suffer  you  i 
because  I  have  now  a  long  while  endured  your  iniquities, 
and  ye  are  unworthy  of  My  presence.  Origex;  Or;  Because 
the  disciples  could  not  heal  him  as  being  weak  in  faith.  He 
said  to  them,  O  faithless  generation,  adding  perverse,  to  shew 
that  their  perverseness  had  introduced  evil  beyond  their 
nature.  But  I  suppose,  that  because  of  the  penerseness  of 
the  whole  human  race,  as  it  were  oppressed  with  their  evil 
nature,  He  said.  How  long  shall  I  be  with  you?  Jerome; 
Not  that  we  must  think  that  He  was  overcome  by  weariness 
of  them,  and  that  The  meek  and  gentle  broke  out  into  words 
of  wrath,  but  as  a  physician  who  might  see  the  sick  man 
acting  against  his  injunctions,  would  say.  How  long  shall  I 
firequent  your  chamber?  How  long  throw  away  the  exercise 
of  my  skill,  while  I  prescribe  one  thing,  and  you  do  another? 
That  it  is  the  sin,  and  not  the  man  with  whom  He  is 
angrj',  and  that  in  the  person  of  this  one  man  He  convicts 
the  Jews  of  unbelief,  is  clear  from  what  He  adds.  Bring  him 
to  me.  Chrys.  When  He  had  vindicated  His  disciples.  He 
leads  the  boy's  father  to  a  cheering  hope  of  believing  that  he 
■  shall  be  delivered  out  of  this  evil;  and  that  the  father  might 
\  2r2 


612  GOePBL  ACCORDING  TO  CHAP.  XVII. 

be  led  to  believe  the  miracle  that  was  coining,  seeing  the 
daemon  was  disturlH d  *  V(  n  when  the  child  was  only  called; 
Jerome;  He  rebuked  hhn,  that  is,  not  the  sufTcrer,  but  the 
daiium.  Rkmio.  In  whicli  dood  He  loft  an  example  to 
preachers  to  attack  sins,  bnt  to  assist  men.  Jerome  ;  Or, 
His  reproof  was  to  the  child,  because  for  his  sins  he  had 
been  seized  on  by  the  daemon. 

Raban.  The  lunatic  is  figuratively  one  who  is  hurried 
into  fresh  vices  every  hour,  one  while  is  cast  into  the  fire, 

Hos.  7,  with  which  the  hearts   of    the    adulterers   burn ;    or   again 
into  the  waters  of  pleasures  or  lusts,  which  yet  have  not 

^"f?-      strength   to   quench    love.      Auo.    Or   the    fire   pertains    to 

Ev.i. 22.  anger,  which  aims  upwards,  water  to  the  lusts  of  the  flesh. 
Origen  ;   Of  the  changcfidness  of  the  sinner  it  is  said,  7%^ 

E.cc]xi8.  fool  changes  as  the  moon.  We  may  see  sometimes  that  an 
'  '  impulse  towards  good  works  comes  over  such,  when,  lo! 
again  as  by  a  sudden  seizure  of  a  spirit  they  are  laid  hold 
of  by  their  passions,  and  fall  from  that  good  state  in  which 
they  were  supposed  to  stand.  Perhaps  his  father  stands  for 
the  Angel  to  whom  was  allotted  the  care  of  this  lunatic, 
praying  the  Physician  of  souls,  that  He  would  set  fi"ec  his 
son,  who  could  not  be  delivered  from  his  suffering  by  the 
simple  word  of  Christ's  disciples,  because  as  a  deatf  person 
he  cannot  receive  their  instruction,  and  therefore  he  needs 
Christ's  word,  that  henceforth  he  may  not  act  without  reason. 

19.  Then  came  the  disciples  to  Jesus  apart,  and 
said.  Why  could  not  we  cast  him  out  ? 

20.  And  Jesus  said  unto  them.  Because  of  your 
unbelief:  for  verily  I  say  unto  you.  If  ye  have  faith 
as  a  grain  of  mustard  seed,  ye  shall  say  unto  this 
mountain,  Remove  hence  to  yonder  place ;  and  it 
shall  remove ;  and  nothing  shall  be  impossible  unto 
you. 

21.  Howbeit  this  kind  goeth  not  out  but  by  prayer 
and  fasting. 

Chrvs.  The  disciples  had  received  fi-om  the  Lord  tlio 
power  over  unclean  spirits,  luid  when  they  could  not  heal  tlie 
daunoniac  thus  brought  to  them,  they  seem  to  have  had  mis- 


VER.  19 — 21.  ST.  MATTHEW.  G13 

givings  lest  they  had  forfeited  the  grace  once  given  to  them ; 
hence   their  question.     And  they  ask  it  apart,  not   out  of 
shame,  but  because   of  the   unspeakable   matter   of  which 
they  were  to  ask.     Jesus  said  unto  them,  Because  of  your 
unbelief.      Hilary;    The  Apostles  had  believed,  yet  their 
faith  was  imperfect ;   while  the  Lord  tarried  in  the  mount, 
and  they  abode  below  with  the  multitude,  their  faith  had 
become  stagnant.     Chrys.  AVhence  it  is  plain  that  the  dis- 
ciples' faith  was  grown  weak,  yet  not  all,  for  those  pillars 
were  there,  Peter,  and  James,  and  John.     Jerome;  This  is 
what  the  Lord  says  in  another  place.  Whatsoever  ye  shall Johnie, 
ask  in  my  name  believing,  ye  shall  receive.     Therefore  when  jyj^^  21 
we  receive  not,  it  is  not  the  weakness  of  Him  that  gives,  but  22. 
the  fault  of  them  that  ask.     Chrys.  But  it  is  to  be  known, 
that,  as  ofttimes  the  faith  of  him  that  dravveth  near  to  receive 
supphes  the  miraculous  virtue,  so  ofttimes  the  power  of  those 
that  work  the  miracle  is  sufficient  even   without  the  faith 
of  those  who  sought  to  receive.     Cornelius  and  his  house-  Acts  10, 
hold,  by  their  faith,  attracted  to  them  the  grace  of  the  Holy 
Spirit;   but  the  dead  man  who  was  cast  into  the  sepulchre 2 Kings 
of  Elisha,  was  revived  solely  by  virtue  of  the  holy  body.     It     '     * 
happened  that  the  disciples  were  then  weak  in  faith;    for 
indeed  they  were  but  in  an  imperfect  condition  before  the 
cross;  wherefore  He  here  tells  them,  that  faith  is  the  mean 
of  miracles.  Verily  I  say  unto  you,  if  ye  shall  have  faith  as  a 
grain  of  mustard-seed,  ye  shall  say  to  this  mountain.  Remove 
hence,  and  it  shall  remove.     Jerome;  Some  think  that  the 
faith  that  is  compared  to  a  grain  of  mustard-seed  is  a  little 
faith,  whereas  the  Apostle  says.  If  I  shall  have  such  faith  that  1  Cor. 
/  could  remove  mountains.     The  faith  therefore  which  is     '   * 
compared  to  a  grain  of  mustard-seed  is  a  great  faith.     Greg.  Greg. 
The  mustard-seed,  unless  it  be  bruised,  does  not  give  out  its  ^"f" 
qualities,  so  if  persecution  fall  upon  a  holy  man,  straightway 
what  had  seemed  weak  and  contemptible  in  him  is  roused 
into  the  heat  and  fervour  of  virtue.     Origen  ;   Or,  all  faith 
is  likened  to  a  grain  of  mustard-seed,  because  faith  is  looked 
on  with  contempt  by  men,  and  shews  as  something  poor  and 
mean;  but  when  a  seed  of  this  kind  lights  upon  a  good  heait 
as  its  soil,  it  becomes  a  great  tree.     The  weakness  of  this 
lunatic's  faith  is  yet  so  great,  and  Chiist  is  so  strong  to  heal 


1>I  I  GOSPEL  ACCOUniNQ  TO  CHAP.  XVII. 

him  amidst  all  his  ivils,  that  lie  hkcns  it  tu  a  mountain 
which  cannot  be  cast  out  but  by  the  whoU*  faith  of  him  who 
tlcsircs  to  heal  ufHictiuns  of  this  sort.  Chuys.  So  lie  not 
only  promises  the  removal  of  mountains,  bol  goes  beyond, 
saying.  And  tiolIiinf/  shall  be  impossible  to  you.  Rauan.  For 
faith  gives  our  niindH  such  a  capacity  for  tlie  heavenly  gifts, 
that  whatsoever  we  will  we  may  easily  obtain  from  a  faithful 
Master.  Chrys.  If  you  shall  ask,  Where  did  the  Apostles 
remove  mountains?  1  answer,  that  they  did  greater  things, 
bringing  many  dead  to  life.  It  is  told  also  of  some  saints, 
who  came  after  the  Apostles,  that  they  have  in  urgent 
necessity  removed  mountains  •*.  But  if  mountains  were  not 
removed  in  the  Apostles'  time,  this  was  not  because  they 
could  not,  but  because  they  would  not,  there  being  no  pressing 
occasion.  And  tlie  Lord  said  not  that  they  should  do  this 
tiling,  but  that  they  should  have  power  to  do  it.  Yet  it 
is  likely  that  they  did  do  this,  but  that  it  is  not  written,  for 
indeed  not  all  the  miracles  that  they  wTought  are  written. 
Jerome;  Or;  the  mountain  is  not  said  of  tliat  which  we  see 
with  the  eyes  of  the  body,  but  signified  that  spirit  which  was 
removed  by  the  Lord  out  of  the  lunatic,  who  is  said  by  the 
Gio»8.  Prophet  to  be  the  corrupter  of  the  whole  earth.  Gloss.  So 
'that  the  sense  then  is.  Ye  shall  say  to  this  moutitain,  that  is 
to  the  proud  devil,  Remove  hence,  that  is  from  the  possessed 
body  into  the  sea,  that  is  into  the  deptlis  of  hell,  and  it  shall 
remote,  and  nothing  shall  be  impossible  to  you,  that  is,  no 
Aug.  sickne.ss  shall  be  incurable.  Aug.  Otherwise;  Tliat  the 
"  '"  disciples  in  working  their  miracles  should  not  be  lifted  up 
with  pride,  they  are  warned  rather  by  the  humbleness  of  their 
laith,  as  V)y  a  grain  of  mustard-seed,  to  take  care  that  they 
remove  all  pride  of  earth,  which  is  signified  by  the  mountain 
in  this  place.  Rahax.  But  while  He  teaches  the  Apostles 
how  the  daemon  ought  to  be  cast  out^  He  instructs  all  in 

••St.  Augustine  sajK, that  he  had  never  li.  p.  982.)     Pope  Greponr,  Dial.  i.  7. 

reader  heard  of  a  mountain  being  tran«-  calLt  it  a  rock,  or  even  a  niounlain.  H« 

imrted  into   the  «ea  by  faith.     Sp.  et  mentions  it  while  relating  the  like  mira- 

lil.  n.  02.    St.  ChrjwMitom  d;>peani  to  cle  in  the  hi!«tory  of  St.  Benedict     In 

refer  to  the  occurrence  recorded  in  the  volcanic  couutrieit,  changex  in  mountainii 

hiKtory   of  Gregory   of    Nj-o-tVsarca,  and    rivers   occur    even    from    nntural 

called  Thauniaturgus,  A.D.  200,  whoice  cauM.fi,  much  roon-  —•■»••  —-lyer  cauao 

miraclett  are  reported  to  us  by  hi*"  name-  them.      Hut    St.                      '    remkrk 

rake    of    Nywa.       Nynnen,    however,  shewn  th.it  therein                •■  eridenoe 

Kpcakc  only  of  bis  moviog  a  atone,  (vol.  for  the  fact. 


VER.  22,  23.  ST.  MATTHEW.  615 

regulation  of  life ;  that  we  may  all  know  that  all  the  heavier 
inflictions,  whether  of  unclean  spirits,  or  temptations  of  men, 
may  be  removed  by  fasts  and  prayers;  and  that  the  wrath 
also  of  the  Lord  may  be  appeased  by  this  remedy  alone; 
whence  he  adds,  Hoicbeit  this  kind  is  not  cast  out  hut  by 
prayer  and  fasting.  Chrys.  And  this  He  says  not  of 
lunatics  in  particidar,  but  of  the  whole  class  of  daemons.  For 
fast  endues  with  great  wisdom,  makes  a  man  as  an  Angel  from 
heaven,  and  beats  down  the  unseen  powers  of  evil.  But 
there  is  need  of  prayer  as  even  still  more  important.  And 
who  prays  as  he  ought,  and  fasts,  had  need  of  little  more,  and 
so  is  not  covetous,  but  ready  to  almsgiving.  For  he  who 
fasts,  is  light  and  active,  and  prays  wakefully,  and  quenches 
his  evil  lusts,  makes  God  propitious,  and  humbles  his  proud 
stomach.  And  he  who  prays  with  his  fasting,  has  two 
wings,  lighter  than  the  winds  themselves.  For  he  is  not 
heavy  and  wandering  in  his  prayers,  (as  is  the  case  with 
many,)  but  his  zeal  is  as  the  warmth  of  fire,  and  his  con- 
stancy as  the  firmness  of  the  earth.  Such  an  one  is  most 
able  to  contend  with  daemons,  for  there  is  nothing  more 
powerful  than  a  man  who  prays  properly.  But  if  your 
health  be  too  weak  for  strict  fast,  yet  is  it  not  for  prayer, 
and  if  you  cannot  fast,  you  can  abstain  from  indulgences. 
And  this  is  not  a  httle,  and  not  very  different  from 
fast.  Origen  ;  If  then  we  shall  ever  be  required  to  be 
employed  in  the  healing  of  those  who  are  suffering  any  thing 
of  this  sort,  we  shall  not  adjure  them,  nor  ask  them  questions, 
nor  even  speak,  as  though  the  unclean  spirit  could  hear  us, 
but  by  our  fasting  and  our  prayers  drive  away  the  evil  spirits. 
Gloss.  Or;  This  class  of  daemons,  that  is  the  variety  of  carnal  Gloss, 
pleasm-es,  is  not  overcome  unless  the  spirit  be  strengthened*"^  ' 
by  prayer,  and  the  flesh  enfeebled  by  fast.  Remig.  Or, 
fasting  is  here  understood  generally  as  abstinence  not  from 
food  only,  but  fiom  all  carnal  allurements,  and  sinful  pas- 
sions. In  like  manner  prayer  is  to  be  understood  in  general 
as  consisting  in  pious  and  good  acts,  concerning  which  the 

Apostle'spoaks,  Pray  without  ceasing.  i  Thess. 

6,  17. 

22.  And  while  they  abode  in   Galilee,  Jesus  said 

unto  them.  The  Son  of  man  shall  be  betrayed  into 

the  hands  of  men. 


016  U08PEL  ACCOKDINO  TO  CHAP.  XVU. 

23.  And  they  shall  kill  him,  and  the  third  day 
he  shall  be  raised  again.  And  they  were  exceeding 
sorry. 

Remig.  The  Lord  often  foretold  to  His  disciples  the  mys- 
teries of  His  passion,  in  order  that  when  they  come  to  pass, 
they  might  be  the  lighter  to  them  from  having  been  known 
beforehand.  Origex  ;  ITiis  seems  to  be  so  like  a  warning 
He  had  given  above,  that  a  man  might  easily  say  that  the 
Lord  now  reix-ated  wliat  I  le  had  said  before ;  yet  is  it  not  so ; 
He  had  not  before  said  that  He  must  be  betrayed,  but  we 
hear  now  not  only  that  He  must  be  betrayed,  but  that 
He  must  be  betrayed  into  the  hands  of  men.  The  Son  of  Man 
Rom.  8,  indeed  was  delivered  up  by  God  the  Father  according  to  the 
'^"  Apostle,  but  different  powers  gave  him  up  into  the  hands  of 
men.  Jerome  ;  Thus  does  He  ever  mix  the  joyful  and  the 
grievous ;  if  it  grieves  them  that  He  is  to  be  put  to  death, 
they  ought  to  be  gladdened  when  they  hear,  And  shall  rise 
again  the  third  day.  Chrys.  For  this  is  no  long  time  that 
He  si)eaks  of  continuing  in  death,  when  He  says  that  He 
shall  rise  again  on  the  third  day.  Origen;  By  this  an- 
nouncement of  the  Lord  the  disciples  were  made  very 
sorrowful,  not  attending  to  that  He  said,  And  shall  rise 
again  the  third  day^  nor  considering  what  He  must  be  to 
whom  the  space  of  three  days  was  enough  to  destroy  death. 
Jerome  ;  That  they  were  thus  made  exceeding  sorrowful, 
came  not  of  their  lack  of  faith ;  but  out  of  their  love  of  their 
Master  tlicy  could  not  endure  to  hear  of  any  hurt  or  indignity 
for  Him. 

24.  And  when  they  were  come  to  Capernaum,  they 
that  received  tribute  money  came  to  Peter,  and  said. 
Doth  not  your  master  pay  tribute  ? 

25.  He  saith.  Yes.  And  when  he  was  come  into 
the  house,  Jesus  prevented  him,  saying.  What  thinkest 
thou,  Simon  ?  of  whom  do  the  kings  of  the  earth 
take  custom  or  tribute  ?  of  their  own  children,  or  of 
strangers  ? 

26.  Peter  saith  unto  him.  Of  strangers.  Jesus  saith 
unto  him.  Then  are  the  children  free. 


VER.  24 27.  ST.  MATTHEW.  617 

27.  Notwithstanding,  lest  we  should  offend  them, 
go  thou  to  the  sea,  and  cast  an  hook,  and  take  up 
the  fish  that  first  cometh  up ;  and  when  thou  hast 
opened  his  mouth,  thou  shalt  find  a  piece  of  money : 
that  take,  and  give  unto  them  for  me  and  thee. 

Gloss.  The  disciples  were  exceeding  sorrowful  when  they  Gloss, 
heard  of  the  Lord's  passion,  and  therefore  that  none  might "°"  °^*'' 
ascribe  His  suffering  to  compulsion,  and  not  to  a  voluntary 
submission,  he  adds  an  incident  which  instances  Christ's 
power,  and  His  submission ;  And  when  they  were  come  to 
Capernaum,  there  came  to  Peter  those  who  received  the 
didrachma,  and  said  unto  him,  Doth  not  your  Master  pay 
the  didrachma  ?  Hilary  ;  The  Lord  is  called  upon  to  pay 
the  didrachma,  (that  is,  two  denarii,)  for  this  the  Law  had 
enjoined  upon  all  Israel  for  the  redemption  of  their  body 
and  soul,  and  the  use  of  those  that  served  in  the  temple. 
Chrys.  For  when  God  slew  the  firstborn  of  Egypt,  He 
then  accepted  the  tribe  of  Levi  for  them.  But  because  the  Numb. 
numbers  of  this  tribe  were  less  than  the  number  of  firstborn  '  " 
among  the  Jews,  it  was  ordained  that  redemption  money 
should  be  paid  for  the  number  that  came  short ;  and  thence 
sprang  the  custom  of  paying  this  tax.  Because  then  Christ 
was  a  firstborn  son,  and  Peter  seemed  to  be  the  first  among 
the  disciples,  they  came  to  him.  And  as  it  seems  to  me 
this  was  not  demanded  in  every  district,  they  come  to  Christ 
in  Capernaum,  because  that  was  considered  His  native  place. 
Jerome  ;  Or  otherwise  ;  From  the  time  of  Augustus  Caesar 
Judsa  was  made  tributary,  and  all  the  inhabitants  were 
registered,  as  Joseph  with  Mary  his  kinswoman  gave  in  His 
name  at  Bethlehem.  Again,  because  the  Lord  was  brought 
up  at  Nazareth,  which  is  a  town  of  Galilee  subject  to  Caper- 
naum, it  is  there  that  the  tribute  is  asked  of  Him ;  but  for 
that  His  miracles  were  so  great,  those  who  collected  it  did 
not  dare  to  ask  Himself,  but  make  up  to  the  disciple. 
Chrys.  And  him  they  address  not  with  boldness,  but  coiur- 
teously  ;  for  they  do  not  arraign,  but  ask  a  question.  Doth 
not  your  Master  pay  the  didrachma  ?  Jerome  ;  Or,  They 
enquire  with  maUcious  purpose  whether  He  pays  tribute,  or 
resists  Caesar's  will.      Chrys.   What  then  does  Peter  say  ? 


<>1S  GOSPEL  ACCORDING  TO  CHAIXMI. 

He  saithy  Yea.  To  these  then  he  said  that  He  did  pay,  but 
to  Christ  he  said  not  so,  blushing  ])erliai)s  to  speak  of  such 
Glow,  matters.  (J loss.  Other\\ist' ;  IVler  answertd,  Veu;  meaning, 
•eini. "  vea.  He  does  not  pay.  And  Peter  sought  to  ac(iuaint  the 
Lord  that  thf  Herodians  had  demanded  tribute,  but  the 
Ijord  prevented  him  ;  as  it  follows,  And  when  he  had  entered 
into  the  hmtscy  Jetfits  prevented  him,  saying,  Qf  whom  do  the 
kings  qf  the  earth  receive  custom  or  trihute,  (i.  e.  head- 
money,)  qf  their  children,  or  qf  strangers  ?  Jkkomk  ;  Before 
any  hint  from  Peter,  the  Lord  puts  the  question  to  him,  that 
His  disciples  might  not  be  offended  at  the  demand  of  tribute, 
when  they  see  that  He  knows  even  those  things  that  are  done 
in  His  absence.  It  follows,  But  he  said.  From  strangers  ; 
Jesns  said>into  him.  Then  are  the  children  free.  Orioen; 
This  speech  has  a  twofold  meaning.  First,  that  the  children 
of  the  kings  of  the  earth  are  free  with  the  kings  of  the  earth ; 
but  strangers,  foreigners  in  the  land,  are  not  free,  because  of 
those  tliat  oppress  them,  as  the  Egyptians  did  the  children 
of  Israel.  The  second  sense  is  ;  forasmuch  as  there  be  some 
who  are  strangers  to  the  sons  of  the  kings  of  the  earth,  and 
are  yet  sons  of  God,  therefore  it  is  they  that  abide  in  the 
words  of  Jesus;  these  are  free,  for  they  have  known  the  truth, 
and  the  truth  has  set  them  free  from  the  scnice  of  sin  :  but 
John  8,  the  sons  of  the  kings  of  the  earth  are  not  free ;  for  whoso 
**•  doth  sin,  he  is  the  servant  of  sin.  Jkromk  ;  But  our  Lord 
was  the  son  of  the  king,  both  according  to  the  flesh,  and 
according  to  the  Spirit ;  whether  as  sprung  of  the  seed  of 
David,  or  as  the  Word  of  the  Almighty  Father;  therefore  as 
Aug.  the  king's  son  He  owed  no  tribute.  Aug.  For,  saith  He,  in 
Ev.i.23.  t-'very  kingdom  the  children  are  free,  that  is,  not  under  tax. 
Much  more  therefore  should  they  be  free  in  any  earthly 
kingdom,  who  are  children  of  that  very  kingdom  luider  which 
are  all  the  kingdoms  of  the  earth.  Cukvs.  But  this  instance 
were  brought  to  no  purjwse  if  He  were  not  a  son.  But  some 
one  may  say.  He  is  son  indeed,  but  not  an  own  son.  But  then 
He  were  a  stranger;  and  so  this  instance  would  not  apply ;  for 
He  speaks  only  of  own  sons,  distinct  from  whom  He  calls 
them  strangers  who  are  actually  bom  of  parents.  Mark  how 
here  also  Christ  certifies  that  relationshij)  which  was  revealed 
to  Peter  from  God,  Thoxt  art  Christ,  the  Son  qf  the  living 
fiofl.     .Tfkomf.  ;  Howsoever  free  then  He  was,  yet  seeing  He 


VER.  24 — 27.  ST.  MATTHEW,  619 

had  taken  to  Him  lowliness  of  the  flesh,  He  ought  to  fulfil  all 
righteousness  ;  whence  it  follows,  But  that  they  should  not  be 
offended,  go  to  the  sea.  Okigen  ;  We  may  hence  gather  as 
a  consequence  of  this,  that  when  any  come  with  justice 
demanding  our  earthly  goods,  it  is  the  kings  of  the  earth  that 
send  them,  to  claim  of  us  what  is  their  own  ;  and  by  His  own 
example  the  Lord  forbids  any  offence  to  be  given  even  to 
these,  whether  that  they  should  sin  no  more,  or  that  they 
should  be  saved.  For  the  Son  of  God,  who  did  no  servile 
work,  yet  as  having  the  form  of  a  slave,  which  He  took  on 
Him  for  man's  sake,  gave  custom  and  tribute.  Jerome  ;  I  am 
at  a  loss  what  first  to  admire  in  this  passage  ;  whether  the 
foreknowledge,  or  the  mighty  power  of  the  Saviour.  His 
foreknowledge,  in  that  He  knew  that  a  fish  had  a  stater  in 
its  mouth,  and  that  that  fish  should  be  the  first  taken  ;  His 
mighty  power,  if  the  stater  were  created  in  the  fish's  mouth 
at  His  word,  and  if  by  His  command  that  which  was  to 
happen  was  ordered.  Christ  then,  for  His  eminent  love, 
endured  the  cross,  and  paid  tribute ;  how  wretched  we  who  are 
called  by  the  name  of  Christ,  though  we  do  nothing  worthy 
of  so  great  dignity,  yet  in  respect  of  His  majesty,  pay  no 
tribute,  but  are  exempt  from  tax  as  the  King's  sons.  But 
even  in  its  literal  import  it  edifies  the  hearer  to  learn,  that  so 
great  was  the  Lord's  poverty,  that  He  had  not  whence  to  pay 
the  tribute  for  Himself  and  His  Apostle.  Should  any  object 
that  Judas  bore  money  in  a  bag,  we  shall  answer,  Jesus  held 
it  a  fraud  to  divert  that  which  was  the  poor's  to  His  own 
use,  and  left  us  an  example  therein.  Chrys.  Or  He  does 
not  direct  it  to  be  paid  out  of  that  they  had  at  hand,  that 
He  might  shew  that  He  was  Lord  also  of  the  sea  and  the 
fish.  Gloss.  Or  because  Jesus  had  not  any  image  of  Caesar,  Gloss, 
(for  the  prince  of  this  world  had  nothing  in  Him,)  therefore  °°°  °^ 
He  furnished  an  image  of  Caesar,  not  out  of  their  own  stock, 
but  out  of  the  sea.  But  He  takes  not  the  stater  into  His  own 
possession,  that  there  should  never  be  found  an  image  of 
Caesar  upon  the  Image  of  the  invisible  God.  Chrys.  Observe 
also  the  wisdom  of  Christ ;  He  neither  refuses  the  tribute,  nor 
merely  commands  that  it  be  paid  ;  but  first  proves  that  He 
is  of  right  exempt,  and  then  bids  to  give  the  money;  the 
money  was  paid  to  avoid  offence  to  the  collectors ;  the  vindi- 
cation  of  His  exemption  was  to  avoid  the  offence  to  the 


020  GOSPEL  ACCOUDINO  TO  ST.  MATTHEW.       CHAP.  XVII. 

disciples.     Indeed  in  another  place  lie  disregards  the  oflcnce 

of  tlio  Pharisees,  in  disputing  of  meats  ;  teaching  us  herein 

to  know  the  seasons  iu  which  we  must  attend  to,  and  those 

in  which  we  must  slight  the  thoughts  of,  those  who  are  like 

Greg. into  bc  scandalizcd.     Grko.    For  we  must  ca-st  about  how, 

..*^  *   as  far  as  we  may  without  sin,  to  avoid  giving  scandal  to  our 

neighbours.     But  if  offence  is  taken  from  truth,  it  is  better 

that  offence  should  come,  though  truth  be  forsaken.     Chkys. 

As  you  wonder  at  Christ's  power,  so  admire  Peter's  faith, 

who  was  obedient  in  no  easy  matter.      In  reward  of  his 

faith  he   was  joined  with  his   Lord  in  the   payment.     An 

abundant  honour !    Thou  shall  Jind  a  stater^  that  take  and 

Glosf.    git)€  unto  thetti  for  thee  and  for  me.     Gloss.  For  by  custom 

"elm."   every  several  man   paid  a   didrachma   for  himself;    now  a 

stater  is  equal  to  two  didrachmas. 

Origen  ;  Mystically ;  In  the  field  of  comfort,  (for  so 
is  Capernaum  expounded,)  He  comforts  each  one  of  His 
disciples,  and  pronounces  him  to  be  a  son  and  free,  and 
gives  him  the  power  of  taking  the  first  fish,  that  after  His 
ascension  Peter  may  have  comfort  over  that  which  he 
has  caught.  Hilary  ;  When  Peter  is  instructed  to  take 
the  first  fish,  it  is  shewn  therein  that  he  shall  catch 
more  than  one.  Tlie  blessed  first  martyr  Stephen  was 
the  first  that  came  up,  having  in  his  mouth  a  stater,  which 
contained  the  didrachma  of  the  new  preaching,  divided  as 
two  denarii,  for  he  preached  as  he  beheld  in  his  passion 
the  glory  of  God,  and  Christ  the  Lord.  Jerome;  Or; 
Tliat  fish  which  was  first  taken  is  tlie  first  Adam,  who  is 
set  free  by  the  second  Adam ;  and  that  which  is  found 
in  his  mouth,  that  is,  in  his  confession,  is  given  for  Peter 
and  for  the  Lord.  Origen  ;  And  when  you  see  any  raiser 
rebuked  by  some  Peter  who  takes  the  speech  of  his  money 
out  of  bis  mouth,  you  may  say  that  he  is  risen  out  of  the  sea 
of  covetousness  to  the  hook  of  reason,  and  is  caught  an<l 
saved  by  some  Peter,  who  has  taught  him  the  tnilli,  that  he 
should  change  his  stater  for  the  image  of  Go<l,  that  is  for 
the  oracles  of  God.  Jerome  ;  And  beautifully  is  this  very  stater 
given  for  the  tribute ;  but  it  is  divided ;  for  Peter  as  for  a  sinner 
a  ransom  is  to  bc  paid,  but  the  I^ord  had  not  sin.  Yet  herein 
is  shewn  the  likeness  of  their  flesh,  when  the  Ix>rd  and  His 
ser^'auLs  arc  redeemed  with  the  same  price. 


CHAP.  XVIII. 

1.  At  the  same  time  came  the  disciples  unto  Jesus, 
saying.  Who  is  the  greatest  in  the  kingdom  of 
heaven  ? 

2.  And  Jesus  called  a  little  child  unto  him,  and  set 
him  in  the  midst  of  them, 

3.  And  said.  Verily  I  say  unto  you.  Except  ye  be 
converted,  and  become  as  little  children,  ye  shall  not 
enter  into  the  kingdom  of  heaven. 

4.  Whosoever  therefore  shall  humble  himself  as 
this  little  child,  the  same  is  greatest  in  the  kingdom 
of  heaven. 

5.  And  whoso  shall  receive  one  such  little  child  in 
my  name  receiveth  me. 

6.  But  whoso  shall  offend  one  of  these  little  ones 
which  believe  in  me,  it  were  better  for  him  that  a 
millstone  were  hanged  about  his  neck,  and  that  he 
were  drowned  in  the  depth  of  the  sea. 

Jerome  ;  The  disciples  seeing  one  piece  of  money  paid 
both  for  Peter  and  the  Lord,  conceived  from  this  equaHty  of 
ransom  that  Peter  was  preferred  before  all  the  rest  of  the 
Apostles.  Chrys.  Thus  they  suffered  a  human  passion, 
which  the  Evangelist  denotes  by  saying,  At  the  same  time 
came  the  disciples  to  Jesus,  saying.  Who,  we  pray  thee,  is 
the  greatest  in  the  kingdom  of  heaven?  Ashamed  to  shew 
the  feeling  which  was  working  within,  they  do  not  say 
openly,  Wliy  have  you  honoured  Peter  above  us?  but  they 
ask  in  general.  Who  is  the  greatest?  When  in  the  trans- 
figuration they  saw  three  distinguished,  namely,  Peter,  James, 


022  GOSPEL  ACCORDING  TO  CHAP.  XVIII. 

and  John,  Ihoy  had  no  such  feeling,  but  now  that  one  i« 
singled  out  for  especial  honour,  then  they  are  grieved.  Hut  do 
you  remember,  first,  that  it  was  nothing  in  this  world  that 
they  sought ;  and,  secondly,  that  they  afterwards  laid  aside 
this  feeling?  Kvcn  their  failings  are  above  us,  whose  enquiry 
is  not,  Who  is  the  greatest  in  the  kingdom  of  heaven?  but. 
Who  is  greatest  in  the  kingdom  of  the  world?  Okioen; 
Herein  we  ought  to  be  imitators  of  the  disciples,  that  when 
any  question  of  doubt  arises  among  us,  and  we  find  not  how 
to  settle  it,  we  should  with  one  consent  go  to  Jesus,  Who 
is  able  to  enlighten  the  hearts  of  n»en  to  the  explication 
of  every  perplexity.  We  shall  also  consult  some  of  the 
doctors,  who  are  thought  most  eminent  in  the  Churches. 
But  in  that  they  asked  tlrts  ciuestion,  the  disciples  knew  that 
there  was  not  an  equality  among  the  saints  in  the  kingdom 
of  heaven ;  what  they  yet  sought  to  leam  was,  how  they  were 
so,  and  lived  as  greater  and  less.  Or,  from  what  the  Lord 
had  said  above,  they  knew  who  was  the  best  and  who  was  great ; 
but  out  of  many  great,  who  was  the  greatest,  this  was  not 
clear  to  them.  Jerome  ;  Jesus  seeing  their  thoughts  would 
heal  their  ambitious  strivings,  by  arousing  an  enutlation  in 
lowliness;  whence  it  follows,  And  Jesvs  calling  a  little  childj 
set  him  in  the  midst  qf  them.  Chrys,  He  chose,  I  supjwse, 
quite  an  infant,  devoid  of  any  of  the  passions.  Jerome; 
One  whose  tender  age  should  express  to  them  the  innocence 
which  they  should  have.  But  tndy  He  set  Himself  in  the 
Mat.20,  midst  of  them,  a  little  one  who  had  come  not  to  he  ministered 
unto,  hut  to  minister,  that  He  might  be  a  pattern  of  holiness. 
Tid. Ori- Others  interpret  the  little  one  of  the  Holy  Spirit,  whom  He 
^/  set  in  the  hearts  of  His  disciples,  to  change  their  pride  into 
humility.  And  he  said.  Verily  I  say  unto  yon,  Except  ye  be 
converted,  and  hecoine  as  little  children,  ye  shall  iwt  enter 
into  the  kingdom  (if  heaven.  He  does  not  enjoin  on  the 
Apostles  the  age,  but  the  innocence  of  infants,  which  they 
have  by  virtue  of  their  years,  but  to  which  these  miglit  attain 
by  striving;  that  they  shoidd  be  children  in  malice,  not  in 
understanding.  As  though  He  hiid  said.  As  this  child,  whom 
I  set  before  you  as  a  pattern,  is  not  obstinate  in  anger,  when 
injured  docs  not  bear  it  in  mind,  has  no  emotion  at  the  sight 
of  a  fair  woman,  does  not  think  one  tiling  while  he  speaks 


VER.  1 — G.  ST.  MATTHEW.  62^ 

another ;  so  ye,  unless  ye  have  the  like  innocence  and  purity 
of  mind,  shall  not  be  able  to  enter  into  the  kingdom  of 
heaven.  Hilary  ;  He  calls  infants  all  who  beheve  through 
the  hearing  of  faith;  for  such  follow  their  father,  love  their 
mother,  know  not  to  will  that  which  is  evil,  do  not  bear  hate, 
or  speak  hes,  trust  what  is  told  them,  and  beheve  what 
they  hear  to  be  true.  But  the  letter  is  thus  interpreted. 
Gloss.  Except  ye  be  converted  from  this  ambition  and  Gloss, 
jealousy  in  which  you  are  at  present,  and  become  all  of  y ou '°*^^'" '° ' 
as  innocent  and  humble  in  disposition  as  you  are  weak  in 
your  years,  ye  shall  not  enter  into  the  kingdom  of  heaven; 
and  since  there  is  none  other  road  to  enter  in,  whoso  shall 
humble  himself  as  this  little  child,  the  same  is  greatest  in 
the  kingdom  qf  heaven ;  for  by  how  much  a  man  is  humble 
now,  by  so  much  shall  he  be  exalted  in  the  kingdom  of 
heaven.  Remig.  In  the  understanding  of  grace,  or  in  eccle- 
siastical dignity,  or  at  least  in  everlasting  blessedness. 
Jerome  ;  Or  otherwise ;  Whoso  shall  humble  himself  as  this 
little  child,  that  is,  whoso  shall  humble  himself  after  My 
example,  he  shall  enter  into  the  kingdom  of  heaven.  It 
foUows,  And  whoso  receiveth  one  such  little  one  in  my 
name,  receiveth  me.  Chrys.  Not  only  if  ye  become  such 
yourselves,  but  also  if  for  My  sake  you  shall  pay  honour  to 
other  such,  ye  receive  reward;  and  as  the  retmii  for  the 
honour  you  pay  them,  I  entail  upon  you  the  kingdom.  He 
puts  indeed  what  is  far  greater,  Receiveth  me.  Jerome  ;  For 
whoever  is  such  that  he  imitates  Christ's  humility  and 
innocence,  Christ  is  received  by  him;  and  by  way  of  caution, 
that  the  Apostles  should  not  think,  when  such  are  come  to 
them,  that  it  is  to  themselves  that  the  honour  is  paid,  He 
adds,  that  they  are  to  be  received  not  for  their  own  desert,  but 
in  honour  of  their  Master.  Chrys.  And  to  make  this  word 
the  rather  received.  He  subjoins  a  penalty  in  what  follows. 
Whoso  offendeth  one  of  these  little  ones,  ^c.  as  though  He 
had  said,  As  those  who  for  My  sake  honour  one  of  these, 
have  their  reward,  so  they  who  dishonour  shall  undergo  the 
extreme  punishment.  And  mai*vel  not  that  He  calls  an  evil 
word  an  offence,  for  many  of  feeble  spirit  are  offended  by  only 
being  despised.  Jerome;  Observe  that  he  who  is  offended 
is  a  little  one,  for  the  greater  hearts  do  not  take  offences. 


624  UOSPKL  ACCOKDINU  TO  CHAl'.  XVIII. 

And  though  it  may  be  a  general  declaration  against  all  who 
scandalize  any,  yet  from  the  connection  of  the  discourHC  it 
may  be  said  specially  to  the  Apostles;  for  in  asking  who 
should  be  greatest  in  the  kingdom  of  heaven,  they  seemed  to 
be  contending  for  preeminenc(!  among  themselves ;  and  if 
they  had  persisted  in  this  fault,  they  might  have  scandalized 
those  whom  they  called  to  the  faith,  seeing  the  Apostles  con- 
tending among  themselves  for  the  preference.  Ouigkn  ;  But 
how  can  he  who  has  been  converted,  and  become  as  a  little 
child,  be  yet  liable  to  be  scandalized?  This  may  be  thus 
explained.  Every  one  who  believes  on  the  Son  of  God,  and 
walks  after  evangelic  acts,  is  converted  and  walks  as  a  little 
child  ;  but  he  who  is  not  converted  that  he  may  become  as  a 
child,  it  is  impossible  that  he  should  enter  into  the  kingdom 
of  heaven.  But  in  cverj'  congregation  of  believers,  there  are 
some  only  newly  converted  that  they  may  become  as  littl. 
children,  but  not  yet  made  such  ;  these  lu-e  the  little  ones  in 
Christ,  and  tliese  arc  they  that  receive  offence.  Jerome  ; 
When  it  is  said.  It  is  better  for  him  that  a  mill-stone  be 
hanged  abottt  his  neck,  He  speaks  according  to  the  custom 
of  the  province  ;  for  among  the  Jews  this  was  the  punishment 
of  the  greater  criminals,  to  drown  them  by  a  stone  tied  to 
them.  It  is  better  for  him,  because  it  is  far  better  to  receive 
a  brief  punishment  for  a  faidt,  than  to  be  resened  for  eternal 
torments.  Chrys.  To  correspond  with  the  foregoing,  He 
should  have  said  here,  Receivcth  not  Me,  which  were  bitterer 
than  any  punishment;  but  because  they  were  dull,  and  the 
before-named  punishment  did  not  move  them,  by  a  familiar 
instance  He  shews  that  punishment  awaited  them;  for  He 
therefore  says,  it  uere  better  for  him,  because  another  more 
grievous  punishment  awaits  him. 

H11.ARY;  Mystically;  The  work  of  the  mill  is  a  toil  of 
blindness,  for  the  beasts  having  their  eyes  closed  are  driven 
round  in  a  circle,  and  under  the  type  of  an  ass  we  often 
find  the  Gentiles  figured,  who  are  held  in  the  ignorance  of 
blind  labour;  while  the  Jews  hav(!  the  path  of  knowledge 
net  before  them  in  the  Law,  who  if  they  offend  Christ's 
Apostles  it  were  better  for  them,  that  having  their  necks 
made  fast  to  a  mill-stone,  they  should  be  drowned  in  the 
Mft)  that  is,  kept  imder  labour  and  in  the  depths  of  ignorance, 
as  the  Gentiles;  for  it  were  better  for  them  that  thev  should 


VER.  7 — 9.  ST.  MATTHEW.  625 

liave  never  known  Christ,  than  not  to  have  received  the  Lord 
of  the  Prophets.     Gregory;  Otherwise;  What  is  denoted  by  Greg, 
the   sea,  but    the  world,  and  what  by  the  mill-stone,  butgi*"^*^'* 
earthly  action  ?   which,  when  it  binds  the  neck  in  the  yoke  of 
vain  desires,  sends  it  to  a  dull  round  of  toil.     There  are  some 
who  leave  earthly  action,  and  bend  themselves  to  aims  of 
contemplation  beyond  the  reach  of  intellect,  laying  aside 
humility,  and  so  not  only  throw  themselves  into  error,  but  also 
cast  many  weak  ones  out  of  the  bosom  of  truth.    Whoso  then 
offends  one  of  the  least  of  mine,  it  were  better  for  him  that  a 
mill-stone  be  tied  about  his  neck,  and  he  be  cast  into  the  sea ; 
that  is,  it  were  better  for  a  peinerted  heart  to  be  entirely 
occupied  with  worldly  business,  than   to   be   at  leisure  for 
contemplative  studies  to  the  hurt  of  many.    Aug.  Otherwise ;  Aug. 
Whoso  ojfendeth  one  of  these  little  ones^  that  is  so  humble  as  ]EvX24. 
He  would  have  his  disciples  to  be,  by  not  obeying,  or  by 
opposing,  (as  the  Apostle  says  of  Alexander,)  it  were  better  2  Tim. 
for  him  that  a  mill-stone  should  be  hanged  about  his  neck^  "*'  ^^' 
and  he  be  drowned  in  the  depths  of  the  sea,  that  is,  it  were 
better  for  him  that  desire  of  the  things  of  the  world,  to  which 
the  blind  and  foolish  ai"e  tied- down,  should  sink  him  by  its 
load  to  destruction. 

7.  Woe  unto  the  world  because  of  offences  !  for  it 
must  needs  be  that  offences  come ;  but  woe  to  that 
man  by  whom  the  offence  cometh. 

8.  Wherefore  if  thy  hand  or  thy  foot  offend  thee, 
cut  them  off,  and  cast  them  from  thee :  it  is  better 
for  thee  to  enter  into  life  halt  or  maimed,  rather  than 
having  two  hands  or  two  feet  to  be  cast  into  ever- 
lasting fire. 

9.  And  if  thine  eye  offend  thee,  pluck  it  out,  and 
cast  it  from  thee :  it  is  better  for  thee  to  enter  into 
life  with  one  eye,  rather  than  having  two  eyes  to  be 
cast  into  hell  fire. 

Gloss.  The  Lord  had  said,  that  it  is  better  for  him  who  Gloss. 
gives  offence,  that  a  mill-stone  be  hanged  about  his  neck,  of°""*^*'* 
which  He  now  subjoins  the  reason,  Woe  unto  the  world  from 

VOL.  I.  2  s 


SiG  GOSPEL  ACCORDING  TO  CIIAI'.  XVIII. 

offencesi  i.  e.  because  of  offences.  Origen;  This  wc  may 
understand  not  of  the  nialerial  elements  of  the  world ;  but 
here  tlie  men  who  arc  in  the  world,  are  called  the  world*. 
But  Christ's  disciples  are  not  of  this  world,  whence  there 
cannot  be  woe  to  them  from  offinces;  for  though  there  be 
many  offences,  they  do  not  touch  him  who  is  not  of  this 
world.  But  if  he  be  yet  of  this  world  in  loving  the  world, 
and  tho  things  in  it,  as  many  offences  will  seize  him  as 
those  by  which  he  was  encompassed  in  the  world.  It  fol- 
Chrys.  lows,  For  it  must  needs  be  that  offences  come.  Chrys.  This 
ji35  ■  does  not  subvert  the  liberty  of  the  will,  or  impose  a  necessity 
of  any  act,  but  foreshews  what  must  come  to  pass.  Offences 
are  hindrances  in  the  right  way.  But  Christ's  prophecy 
does  not  bring  in  the  offences,  for  it  is  not  done  because  He 
foretold  it,  but  He  foretold  it  because  it  was  certainly  to 
come  to  pass.  But  some  one  will  say.  If  all  men  are 
recovered,  and  if  there  be  none  to  bring  the  offences,  will 
not  His  speech  be  convicted  of  falsehood?  By  no  means; 
for  seeing  that  men  were  incurable.  He  therefore  said,  // 
must  needs  be  that  offences  come ;  that  is,  they  surely  will 
come;  which  He  never  would  have  said,  if  all  men  might  be 
GioM.  amended.  Gloss.  Or  they  must  needs  come  because  they 
interlin.  q^q  ueccssary,  that  is,  useful,  that  by  this  mean  they  that  are 
11, 19.  approved  may  be  made  manifest.  Chrvs.  For  offences 
rouse  men,  and  make  them  more  attentive;  and  he  who 
falls  by  them  speedily  rises  again,  and  is  more  careful. 
Hilary;  Or;  The  lowliness  of  His  passion  is  the  scandal 
of  the  world,  which  refused  to  receive  the  Lord  of  eternal 
glory  under  the  disgrace  of  the  Cross.  And  what  more 
dangerous  for  the  world  than  to  have  rejected  Christ  ?  And 
He  says  that  offences  must  needs  come,  forasmuch  as  in  the 
sacrament  of  restoring  to  us  eternal  life,  all  lowliness  of 
suffering  was  to  be  fulfdled  in  Him.  Origen;  Or;  The 
scandals  that  are  to  come  are  the  Angels  of  Satan.  But  do 
not  look  that  these  offences  should  shew  themselves  in  a 
substantial  or  natural  shape,  for  in  some  the  freedom  of  the 
will  has  been  the  origin  of  offence,  not  liking  to  undergo 
toil  for  virtue's  sake.  But  there  cannot  be  real  good,  without 
the  opposition  of  evil.     It  must  needs  be  then  that  offences 

•  i.  e.  Jlfiwi^«— ^heraai  the  word  commonlj  tiaed  in  this  wnw  is  tndtim. 


VER.  7 — 9.  ST.  MATTHEW.  627 

come,  as  it  must  needs  be  that  we  encounter  the  evil  assaults 
of  spiritual  powers;  whose  hatred  is  the  more  stirred  up,  as 
Christ's  word  invading  men  drives  out  the  evil  influences  from 
them.  And  they  seek  instruments  by  whom  the  offences 
may  the  rather  work;  and  to  such  instruments  is  more  woe; 
for  him  who  gives,  it  shall  be  worse  than  for  him  who  takes, 
the  offence,  as  it  follows,  But  woe  unto  that  man  by  wliom 
the  offence  cometh.  Jerome;  As  much  as  to  say,  Woe  to  that 
man  through  whose  fault  it  comes  to  pass,  that  offences  must 
needs  be  in  the  world.  And  under  this  general  declaration, 
Judas  is  particularly  condemned,  who  had  made  ready  his 
soul  for  the  act  of  betrayal.  Hilary;  Or;  By  the  man  is 
denoted  the  Jewish  people,  as  the  introducers  of  all  this 
offence  that  is  about  Christ's  passion ;  for  they  brought  upon 
the  world  all  the  danger  of  denying  Christ  in  His  passion,  of 
whom  the  Law  and  the  Prophets  had  preached  that  He 
should  suffer.  Chrys.  But  that  you  may  learn  that  there 
is  no  absolute  necessity  for  offences,  hear  what  follows.  If 
thy  hand  or  thy  foot  offend  thee,  S^c.  This  is  not  said  of 
the  limbs  of  the  body,  but  of  friends  wholtn  we  esteem  as 
limbs  necessary  to  us;  for  nothing  is  so  hurtful  as  evil  com- 
munications. Raban.  Scandal  (offence)  is  a  Greek  word, 
which  we  may  call  a  stumbling-block,  or  a  fall,  or  hitting  of 
the  foot.  He  then  scandalizes  his  brother,  who  by  word  or 
deed  amiss  gives  him  occasion  of  falling.  Jerome;  So  all 
affection,  our  whole  kindred,  are  severed  from  us;  lest  under 
cover  of  duty  any  believer  should  be  exposed  to  offence.  If, 
He  says,  he  be  united  to  thee  as  close  as  is  thy  hand,  or 
foot,  or  eye,  and  is  useful  to  thee,  anxious  and  quick  to 
discern,  and  yet  causes  thee  offence,  and  is  by  the  unmeet- 
ness  of  his  behaviour  drawing  thee  into  hell;  it  is  better  for 
thee  that  thou  lack  his  kindred,  and  his  profitableness  to 
thee,  than  that  whilst  thou  seekest  to  gain  thy  kindred  or 
friends,  thou  shouldest  have  cause  of  fallings.  For  every 
believer  knows  what  is  doing  him  harm,  what  troubles  and 
tempts  him,  for  it  is  better  to  lead  a  solitary  life,  than  to  lose 
eternal  life,  in  order  to  have  the  things  necessary  for  this 
present  life.  Origen  ;  Or,  The  priests  may  with  good  reason 
be  called  the  eyes  of  the  Church,  since  they  are  considered 
her  watchmen ;  but  the  deacons  and  the  rest  her  hands,  for 

2  s  2 


628  <.nsii:L  ACCOIIDINO  TO  CHAP.  XVIII. 

by  them  s])intual  deeds  are  wronj^lit;  the  people  are  the  feet 
of  the  body,  the  Churcli;  and  all  these  it  behoves  not  to 
spare,  if  tiny  l>econu'  an  offence  to  the  Church.  Or,  by  the 
offending  hand  is  understood  an  act  of  the  mind;  a  motion  of 
the  mind  is  the  offending  foot,  and  a  vision  of  the  mind  is 
the  sinning  eye,  which  we  ought  to  cut  ofl'  if  they  give 
offence,  for  tlms  the  acts  of  the  limbs  are  often  put  in  Scrip- 
ture for  the  limbs  themselves. 

10.  Take  heed  that  ye  despise  not  one  of  these 
little  ones ;  for  I  say  unto  you,  That  in  heaven  their 
angels  do  always  behold  the  face  of  my  Father  which 
is  in  heaven. 

11.  For  the  Son  of  man  is  come  to  save  that 
which  was  lost. 

12.  How  think  ye?  if  a  man  have  an  hundred 
sheep,  and  one  of  them  be  gone  astray,  doth  he  not 
leave  the  ninety  and  nine,  and  goeth  into  the  moun- 
tains, and  seeketh  that  which  is  gone  astray  ? 

13  And  if  so  be  that  he  find  it,  verily  I  say  unto 
you,  he  rejoiceth  more  of  that  sheep,  than  of  the 
ninety  and  nine  which  went  not  astray. 

14.  Even  so  it  is  not  the  will  of  your  Father  whicli  is 
in  heaven,  that  one  of  these  little  ones  should  perish. 

Jerome  ;  The  Lord  had  said,  under  the  tyj)c  of  hand, 
foot,  and  eye,  that  all  kin  and  connection  which  coiUd  afl'ord 
scandal  must  be  cut  off.  The  harshness  of  this  declaration 
He  accordingly  tempers  with  the  following  precejrt,  saying, 
Take  heed  that  ye  despise  not  one  of  these  little  ones ;  i.  e. 
As  far  as  you  may  avoid  despising  them,  but  next  to  your 
own  salvation  seek  also  to  heal  them.  But  if  ye  see  that 
tliey  hold  to  their  sins,  it  is  better  that  ye  be  saved,  tliaii 
that  ye  perish  in  much  company.  Chrvs.  Or  otherwise ; 
As  to  shun  the  evil,  so  to  honour  the  good,  has  great  recom- 
pense. Above  then  He  had  bid  theuj  to  cut  off  tlie  friend- 
ships of  those  that  gave  offence,  here  He  leaches  them  U> 

^*°^'     shew  honour  and  ser>i<M;  to  the  sjiints.     Gloss.  Or  otherwise; 
ap.  An- 

•eln. 


VER.   10 — 14.  ST,  MATTHEW.  629 

Because  so  great  enls  come  of  brethren  being  scandalized, 
Take   heed    Ihal   ye   despise   not   one   of  these   little   ones. 
Origen  ;   The  little  ones  are  those  that  are  but  lately  bom  in 
Christ,  or  those  who  abide  without  advance,  as  though  lately 
bom.     But  Chi-ist  judged  it  needless  to  give  command  con- 
cerning not  despising  the  more  perfect  believers,  but  con- 
cerning the  little  ones,  as  He  had  said  above.  If  any  man 
shall  offend  one  of  these  little  ones.     A  man  may  perhaps 
say  that  a  little  one  here  means  a  perfect  Christian,  according 
to  that  He  says  elsewhere.  Whoso  is  least  among  you,  he  Luke  9, 
shall  be  great.     Chrys.  Or  because  the  perfect  are  esteemed  ^  ' 
of  many   as   little  ones,    as  poor,    namely,  and   despicable. 
Origen  ;   But  this  exposition  does  not  seem  to  agree  with 
that  which   was  said,  //  any  one  scandalizes  one  of  these 
little  ones ;  for  the  perfect  man  is  not  scandalized,  nor  does 
he  perish.     But  he  who  thinks  this  the  tme  exposition,  says, 
that  the  mind  of  a  righteous  man  is  variable,  and  is  sometimes 
oifended,  but  not  easily.     Gloss.  Therefore  are  they  not  to  Gloss, 
be  despised  for  that  they  are  so  dear  to  God,  that  Angels  are  g^f^  °" 
deputed  to  be  their  guardians  ;    For  I  say  unto  yov,  that  in 
heaven  their  Angels  do  altcays  behold  the  face  of  my  Father 
which  is  in  heaven.     Origen  ;    Some  will  have  it  that  an 
Angel  is  given  as  an  attendant  minister  from  the  time  when 
in  the  laver  of  regeneration  the  infant  is  bom  in  Christ ;  for, 
say  they,  it  is  incredible  that  a  holy  Angel  watches  over  those 
who  are  unbelieving  and  in  error,  but  in  his  time  of  unbelief 
and  sin  man  is  imder  the  Angels  of  Satan.-     Others  will  have 
it,  that  those  who  are  foreknown  of  God,  have  straightway  from 
their  veiy  birth  a  guardian  Angel.     Jerome  ;   High  dignity 
of  souls,  that  each  from  its  birth  has  an  Angel  set  in  charge 
over  it !     Chrys.  Here  He  is  speaking  not  of  any  Angels,  but 
of  the  higher  sort;  for  when  He  says.  Behold  the  face  of  my 
Father,  He  shews  that  their  presence  before  God  is  free  and 
open,  and  theu*  honour  gi'eat.  Greg.  ButDionysius  says,  that  Greg, 
it  is  from  the  ranks  of  the  lesser  Angels  that  these  are  sent  to  Ev.°34\ 
perform  this  ministry ,  either  visibly  or  invisibly,  for  that  those  12. 
higher  ranks  have  not  the  employment  of  an  outward  ministry. 
Id.  And  therefore  the  Angels  always  behold  the  face  of  the  Crreg. 
Father,  and  yet  they  come  to  us  ;  for  by  a  spiritual  presence  3 
they  come  forth  to  us,  and  yet  by  internal  contemplation 


fi30  GOSPEL  ACCORDING  TO  CHAP.  XVIII. 

keep  themselves  there  whence  they  come  forth  ;  for  ihey  come 
not  so  fortli  from  the  divine  vision,  as  to  hinder  the  joys  of 
inward  conu^niplalion.  Hilary;  Tlic  Angels  offer  daily  to 
God  the  prayers  of  those  that  are  to  be  saved  by  Christ ;  it 
is  therefore  perilous  to  despise  him  whose  desires  and 
requests  are  conveyed  to  the  eternal  and  invisible  God,  by 

Aag.de tlie  senice  and  ministry  of  Angels.     Aid.    Or;   They  are 

xxii. 2y.' called  our  Angels  who  are  indeed  the  Angels  of  God;  they 
are  Gods  because  they  have  not  forsaken  Ilim ;  they  are 
ours  because  they  have  begun  to  have  us  for  tlieir  fellow- 
citizens.     As  they  now  behold  God,  so  shall  we  also  behold 

iJohn3,  Ilim  face  to  face,  of  which  vision  John  speaks.  We  shall  see 
him  as  he  is.  For  by  the  face  of  God  is  to  be  understood 
the  manifestation  of  Himself,  not  a  member  or  feature  of  the 
body,  such  as  we  call  by  that  name.  CiiRYS.  He  gives  yet 
another  reason  weightier  than  the  foregoing,  why  the  little 
ones  are  not  to  be  despised,  For  the  Son  of  Man  is  come  to 
sate  that  uhich  uas  lost.  Remig.  As  much  as  to  say, 
Despise  not  little  ones,  for  I  also  for  men  condescended  to 
become  man.  By  that  which  teas  lost,  understand  the 
human  race  ;  for  all  the  elements  have  kept  their  place,  but 
man  was  lost,  because  he  has  broken  his  ordained  ])lace. 
Chrys.  And  to  this  reasoning  He  adds  a  parable,  in  which 
He  sets  forth  the  Father  as  seeking  the  salvation  of  men, 
and  saying,   What  think  ymtf    If  a  man  hare  a  hundred 

Greg,     sheep.      Greg.  This  refers  to  the  Creator  of  man  Himself; 

£°™''°for  a  hundred  is  a  perfect  number,  and  He  had  a  hundred 

xzxir.3.  sheep  when  He  created  the  substance  of  Angels  and  men. 
Hilary  ;  But  by  the  one  sheep  is  to  be  understood  one  man, 
and  under  this  one  man  is  comprehended  the  whole  human 
race.      He  that  seeks  man  is  Christ,  and  the  ninety  and  nine 

Greg,     are  the  host  of  the  heavenly  glorj'  which  He  left.     Greg. 

a  rap.  TY>Y^Q  Evangelist  says  they  were  left  on  the  mountains,  to 
signify  that  the  sheep  which  were  not  lost  abode  on   high. 

Bede      Bede;    The  Lord  found  the  sheep  when  He  restored  man, 

•elm.  '^"^  over  that  sheep  that  is  found  there  is  more  joy  in  heaven 
than  over  the  ninety  and  nine,  because  there  is  a  greater 
matter  for  thanksgiving  to  God  in  the  restoration  of  man 
than  in  the  creation  of  the  Angels.  Wonderfully  are  the 
Angels  made,  but  more  wonderfully  man  restored.     Haban. 


VER.   10 — 14.  ST.  MATTHEW.  631 

Note,  that  nine  wants  only  one  to  make  it  ten,  and  ninety 
and  nine  the  same  to  be  a  hundred.  Thus  members  which 
want  one  only  to  be  perfect,  may  be  larger  or  smaller,  but 
yet  the  unit  remaining  invariable,  when  it  is  added  makes  the 
rest  perfect.  And  that  the  number  of  sheep  might  be  made 
up  perfect  in  heaven,  lost  man  was  sought  on  earth.  Jerome; 
Others  think  that  by  the  ninety  and  nine  sheep  are  under- 
stood the  number  of  the  righteous,  and  by  the  one  sheep  the 
sinners,  according  to  that  said  in  another  place,  /  am  wo/ Matt.  9, 
come  to  call  the  righteous  but  sinners  to  repentance.  Greg.  Greg. 
We  must  consider  whence  it  is  that  the  Lord  declares  that^^'^^'^P- 
He  has  joy  rather  over  the  converted  sinners,  than  over  the 
righteous  that  stand.  Because  these  last  are  often  slothful 
and  slack  to  practise  the  greater  good  works,  as  being  very 
secure  within  themselves,  for  that  they  have  committed  none 
of  the  heavier  sins.  While  on  the  other  hand  those  who 
have  their  wicked  deeds  to  remember,  do  often  through  the 
compunction  of  soitow  glow  with  the  more  heat  in  their  love 
of  God,  and  when  they  think  how  they  have  strayed  from 
Him,  they  replace  their  former  losses  by  gains  following. 
So  the  general  in  a  battle  loves  best  that  soldier  who  turns 
in  his  flight  and  courageously  presses  the  enemy,  than  him 
who  never  turned  his  back,  yet  never  did  any  valorous  deed. 
Yet  there  be  some  righteous  over  whom  is  joy  so  great,  that 
no  penitent  can  be  preferred  before  them,  those,  who  though 
not  conscious  to  themselves  of  sins,  yet  reject  things  lawful, 
and  humble  themselves  in  all  things.  How  great  is  the  joy 
when  the  righteous  mourns,  and  humbles  himself,  if  there  be 
joy  when  the  unrighteous  condemns  himself  wherein  he  has 
done  amiss?  Bede';  Or;  By  the  ninety-nine  sheep, which Bede 
He  left  on  the  mountains,  are  signified  the  proud  to  whom  ggim, 
a  unit  is  still  wanting  for  perfection.  When  then  He  has 
found  the  sinner.  He  rejoices  over  him,  that  is,  He  makes  his 
own  to  rejoice  over  him,  rather  than  over  the  false  righteous. 
Jerome  ;  What  follows,  Even  so  it  is  not  the  icill,  S^c.  is  to 
be  referred  to  what  was  said  above.  Take  heed  that  ye  despise 
not  one  of  these  little  ones ;  and  so  He  shews  that  this 
parable  was  set  forth  to  enforce  that  same  saying.     Also  in 

'  These  two  passages,  to  which  the  selm's  *  Euarrationes,'  and    the   latter 

name  of  Bede  is   prefixed  in  all  the  may  perhaps  be  originally  derived  from 

editions,  have  been  sought  for  in  Bede  Aug.  Quaest.  Ev.  ii.  32. 
without  success.    They  occur  in  An- 


(i33  GOSPEL  ACCORDING  TO  CHAP.  Will. 

8ayiiig«  //  is  not  the  will  of  my  Father  which  in  in  hearett 
that  one  of  these  Utile  ones  should  perish,  lie  sliews  that  so 
<»it  as  one  of  these  little  ones  does  ]»erisli,  it  is  iu)t  by  the 
Father*8  irill  that  it  perishes. 

15.  Moreover  if  thy  brother  shall  trespass  against 
thee,  go  and  tell  him  his  fault  between  thee  and  him 
alone  :  if  he  shall  hear  thee,  thou  hast  gained  thy 
brother. 

16.  But  if  he  will  not  hear  thee,  then  take  with 
thee  one  or  two  more,  that  in  the  mouth  of  two  or 
three  witnesses  every  word  may  be  established. 

17.  And  if  he  shall  neglect  to  hear  them,  tell  it 
unto  the  Church :  but  if  he  neglect  to  hear  the 
Church,  let  him  be  unto  thee  as  an  heathen  man 
and  a  Publican. 

Chrys.        CiiKYS.    Having  above   given  a   severe  sentence   against 
**"'  *■  those  who  were  tlie  cause  of  offence,  making  thcni  to  fear  on 
all  sides ;    so  now  that  they  to  whom  the  offence  is   offered 
should  not  fall  into  the  opposite  fault  of  supiueness  and 
indifference,  seeking  to  spare  themselves  in  all  things,  and  so 
be  puffed  up ;   the  Lord  here  checks  such  a  tendency,  com- 
manding that  they  be  reproved,  sapng.  If  thy  brother  shall 
trespass  against  thee,  go,  tell  him  his  fault  betueen  thee  and 
Aug.      him  alone.     Aug,  Our  Lord  admonishes  us  not  to  overlook 
g3  J '     one  another's  faults,  yet  not  so  as  seeking  formatter  of  blame, 
but  watching  what  you  may  amend.     For  our  rebuke  should 
be  in  love,  not  eager  to  wound,  but  anxious  to  amend.     If 
you  i)ass  it  by,  you  are  become  worse  than  he.     lie  by  doing 
you  a  wrong  hath  done  himself  a  great  luut ;   you  slight  your 
brother's  wound,  ami  are  more  to  blame  ft>r  your  silence  than 
Aug.  de  he  for   his  ill    words  to   you.     In.   For   often   we  wrongly 
i.  9.      'shun  to  teach  and  admonish,  or  to  rebuke  and  check  lliu 
wicked,  either  Injcause  the  tjisk  is  irksome,  or  because  we 
would  escape  their  enmity,  lest  they  should  harm  or  obstruct 
us  in  temporal  things,  whether  in  gaining  objects  we  desire, 
or  in  holding  what  onr  frailty  fears  to  love.     Hut  if  any  one 
spares  reproof  of  evil  doers,  because  he  seeks  fitter  occasion, 
or  fears  to  make  thorn  worse,  or  that  they  may  be  an  irapcdi- 


VEK.   15 — 17.  ST.  MATTHEW,  633 

inent  to  the  good  and  pious  living  of  other  weak  ones,  or 
may  grieve  them,  or  tmTi  them  from  the  faith;  herein  there 
is  seen  no  considerations  of  covetousness,  but  the  prudence 
of  charity.  And  much  weightier  reason  have  they  who  are 
set  over  the  churches,  to  the  end  they  should  not  spai'e  to 
rebuke  sin ;  though  not  even  he  is  free  from  this  blame,  who, 
though  not  in  authority,  >vots  of  many  things  in  them  to 
whom  he  is  bound  by  the  ties  of  this  Hfe,  which  should  be 
touched  by  admonition  or  correction,  but  neglects  to  do  so; 
shunning  their  displeasure  on  account  of  things  which  he 
does  not  unduly  use  in  this  life,  but  wherewith  he  is  undidy 
delighted.  Chrys.  It  is  to  be  noted,  that  onewhile  the  Lord 
brings  the  offender  to  him  whom  he  has  offended;  as  when 
He  says,  //'  thou  remember  tluit  thy  brother  haa  ought  Mat. 
against  thee,  fjo^be  reconciled  to  thy  brother:  othei"whiles  He  '  * 
bids  him  that  has  suffered  thcAvrong  to  forgive  his  neighbour; 
as  where  he  says,  Forgive  us  our  debts,  as  ue  also  forgive  Mat. 
our  debtors.  Here  He  has  devised  yet  another  method,  for  He  ^'  ^^* 
brings  him  who  has  been  grieved  to  him  that  giieved  him,  and 
therefore  says,  //'  thy  brother  sin  against  thee;  for  because 
he  that  did  the  wrong  would  not  readily  come  to  make  amends, 
because  of  his  shame.  He  draws  to  him  him  that  has  suffered 
the  wrong;  and  not  only  draws  him  there,  but  with  the  very 
purpose  of  collecting  what  was  done  amiss ;  whence  He  says, 
Go  and  tell  him  his  fault.  Raban.  He  does  not  command 
us  to  forgive  indiscriminately,  but  him  only  that  will  hearken 
and  be  obedient,  and  do  penitence;  that  neither  should  for- 
giveness be  unattainable,  nor  sufferance  be  too  far  relaxed. 
Chrys.  And  He  says  not,  Accusq,  him,  nor.  Chide  with  him, 
nor.  Demand  redress, — but,  Tell  him  of  his  fault;  that  is, 
remind  him  of  his  sin,  tell  him  what  things  you  have  suffered 
from  him.  For  he  is  held  down  by  anger  or  by  shame, 
stupefied  as  one  in  a  deep  slumber.  Wherefore  it  behoves 
you  who  are  in  your  right  senses  to  go  to  him  who  is  in  a 
disease.  Jerome;  If  then  your  brother  have  sinned  against 
you,  or  hmt  you  in  any  matter,  you  have  power,  indeed  must 
needs  forgive  him,  for  we  ai'e  charged  to  forgive  our  debtors 
their  debts.  But  if  a  man  sin  against  God,  it  is  no  longer  in 
our  decision.  But  we  do  all  the  contrary  of  this;  where  God 
is  wronged  we  are  merciful,  where  the  affront  is  to  oiu^elves 


(>31  008PBL  ACCOKDINU  TO  CHAP.  XVUI. 

we  prosecute  the  qiuurel.     Chrys.  We  are  to  tell  his  fault 
to  the  man  himself  wlio  did  it,  and  not  to  anollier,  because 
the  party   tiikes  it  with  the   more  patience  from  him,  and 
above  all  when  they  are  togetlier  alone.     For  when  he  who 
had  a  right  to  demand  reparation,  shews  rather  a  carefulness 
Aug.      to  heal  tlie  sore,  tliis  has  great  power  to  propitiate.     Aug. 
s-2^.     When  any  one  therefore  offends  against  us,  let  us  be  very 
careful,  not  for  ourselves,  for  it  is  glorious  to  forget  ixn  injury; 
forget  therefore  yoiu:  own  wrong,  but  not  the  wound  your 
brother  has  sustained;   and  tell  him  of  his  fault  between  him 
and  you  alone,  seeking  his  amendment  and  s])imng  his  shame. 
For  it  may  be  that  out  of  shame  he  will  seek  to  defend  his 
fault,  and  thus  you  will  only  harden,  while  you  sought  to  do 
him  good.     Jkuome;  Thy  brother  is  to  be  reproved  in  pri- 
vate, lest  if  once  he  has  lost  a  sense  of  shame,  he  should  con- 
Aag,     tinue  in  sin.     Aug.   But  the  Apostle  says,  T7iem  that  sin 
ubi  8up.  rgl,uke  be  fore  all,  that  others  may  fear  to  do  the  like.    Sorae- 
6, 20.     times  therefore  your  brother  is  to  be  sj)oken  to  between  thee 
and  him  alone,  sometimes  to  be  rebuked  before  all.     What 
you  must  do  first,  attend  and  leani ;  //"  thy  brother,  says  He, 
sin  against  thee,  tell  him  of  his  fault  between  thee  and  him 
alone.     Why?   Because  he  has  sinned  against  you?     Wliat 
is  it  that  he  has  sinned  against  you  ?     You  know  that  he  has 
siiuied,  and  therefore  since  his  sin  was  in  private,  let  your 
rebuke  be  in  private   too.     For  if  you  alone  know  of  his 
trespa.ss,  and  proceed  to  rebuke  him  before  all,  you  do  not 
correct  but  betray  him.    "^'our  brother  has  sinned  against  you ; 
if  you  alone  know  thereof,  then  he  has  sinned  against  you  only ; 
but  if  he  did  you  a  wrong  in  tlie  j)resence  of  many,  then  he 
has  sinned  against  those  also  who  were  witnesses  of  liis  fault. 
Those  faults  then  are  to   be   rebuked  before  all,  that  are 
connnitted  before  all ;  those  which  are  done  in  private,  are  to 
be  rebuked  in  private.     Di.scem  times,  and  the  Scriptures 
are  consistent.     But  why  do  you  correct  your  neighbour? 
Because   his  trespass  has  hurt  yourself?     Far  be   it  from 
thee.     If  you  do  it  from  self-love,  you  do  nought;   if  you  do 
it  from  love  of  him,  you  do  most  rightly.     Lastly,  in  what  you 
shall  say  to  him,  keep  in  view  for  who.se  sake  it  is  that  you  ought 
to  do  it,  for  your  own  or  for  his,  for  it  follows.  If  he  hear  theCy 
thou  hast  gained  thy  brother;    do  it  therefore  for  his  sake, 


VER.  15 — 17.  ST.  MATTHEW.  6^5 

that  you  may  gain  him.     And  do  you  confess  that  by  your 
sin  against  man  you  were  lost;  for  if  you  wei-e  not  lost,  how 
has  he  gained  you?     Let  none  then  make  light  of  it  when  he 
sins  against  his  brother.     Chrys.  In  this  it  is  made  plain 
that  enmities  are  a  loss  to  both  sides;    for  he  said  not,  he 
has  gained  himself,  but,  you  have  gained  him;  which  shews 
that  both  of  you  had  suffered  loss  by  your  disagreement. 
Jerome  ;  For  in  saving  another,  salvation  is  gained  for  our- 
selves also.     Chrys.  What  you  should  do  if  he  does  not 
yield  is  added,  //'  he  will  not  hear  thee,  take  uith  thee  one 
or  two.     For  the  more  shameless  and  stubborn   he  shews 
himself,  the  more  studious  should   we  be   of  applying  the 
medicine,  and  not  turn  to  wrath  and  hate.    As  the  physician,  if 
he  see  that  the  disease  does  not  abate,  he  does  not  slack,  but 
redoubles  his  efforts  to  heal.     And  observe  how  this  reproof 
is  not  for  revenge,  but  for  correction,  seeing  his  command  is 
not  to  take  two  with  him  at  first,  but  when  he  would  not 
amend ;  and  even  then  he  does  not  send  a  multitude  to  him, 
but  one  or  two,  alleging  the  law,  That  in  the  mouth  of  two  Deut. 
or  three  ttitnesses  every  word  may  stand.     This  is  that  you     ' 
may   have   witnesses   that    you   have    done    all    your   part. 
Jerome;   Or  it  is  to  be  understood  in  this  way;   If  he  will 
not  hear  thee,  take  with  thee  one  brother  only;  if  he  yet  will 
not  hear,  take  a  third,  either  from  your  zeal  for  his  amend- 
ment, that  shame  or  admonition  may  move  him;    or  for  the 
purpose  of  meeting  before  witnesses.     G  loss.  Or,  that  if  he  Gloss, 
affirm  that  it  is  no  trespass,  that  they  may  prove  to  him  thatggj'jj,  "' 
it  is  a  trespass.     Jerome;  If  yet  he  will  not  hear  them,  then 
it  must  be  told  to  many,  that  he  may  be  held  in  abhorrence; 
so  that  he  who   could  not  be  saved  by  his  own  sense  of 
shame,  may  be  saved  by  public  disgi'ace;  whence  it  follows, 
If  he  will  not  hear  them,  tell  it  to  the  Church.     Chrys. 
That  is,  to  those  that  are  over  the  Church.     Gloss.  Or,  tell  Gloss. 
it  to  the  whole  Church,  that  his  infamy  may  be  the  greater.  3^]^,°" 
After  all  these  things  follows  excommunication,  which  ought 
to  be  inflicted  by  the  mouth  of  the  Church,  that  is,  by  the 
Priest,  and  when  he  excommimicates,  the   whole    Church 
works  with  him;  as  it  follows.  And  if  he  will  not  hear  the 
Church,  let  him  be  unto  thee  as  an  heathen,  and  a  jmblican.  Aug. 
Aug.  That  is,  regard  him  no  longer  in  the  number  of  thy  ga"^"'. 


<>3(>  COSPEI.  ACCORWNli  TO  ClIAP.  XV  III. 

brethren.  Though  even  thus  we  are  not  to  neglect  his  salva- 
tion; lor  the  lieatliens  tlieniselves,  that  is,  the  gentiles  and 
pagans,  \vc  do  not  indeed  regard  in  the  number  of  our 
brethren,  yet  we  ever  seek  their  salvation.  Chkys.  Yet  the 
Lord  enjoins  nothing  of  this  sort  to  be  obsened  towards 
those  who  are  witliout  the  Church,  such  a.s  He  does  in 
Mat.  reproving  a  brother.  Of  those  that  are  without  He  says,  If 
'  any  smile  l/iee  on  Ifie  one  cheeky  ojfer  io  him  the  other  also. 

1  Cor.  6,  as  Paul  speaks.  What  have  J  to  do  to  judge  them  that  are 
^^'  without?  But  brethren  he  bids  us  reprove,  and  turn  away 
from.  Jkkome;  Tliat  He  says,  As  a  heathen  and  a  puh- 
licaVy  shews  that  he  is  to  be  more  abhorred,  who  under  the 
name  of  a  believer  does  the  deeds  of  an  unbehever,  than 
those  that  are  openly  gentiles.  Tlio.se  He  calls  publicans, 
who  pursue  worldly  gain,  and  levy  contributions  by  trading, 
cheating,  and  villainous  frauds,  and  peijuries.  Origen;  Let 
us  look  well  whether  this  precept  extends  to  idl  sin;  for 
what  if  any  one  sin  any  oi  those  sins  which  are  unto  death, 
such  as  unnatural  crimes,  adultery,  homicide,  or  efleniinacy, 
it  cannot  be  meant  that  such  as  these  are  to  be  athnonished 
})rivately,  and  if  he  hear  you,  forthwith  to  say  that  you  have 
gained  him.  And  not  rather  first  put  him  out  of  the  Church, 
or  only  when  remaining  obstinate  after  monition  before  wit- 
nesses, and  by  the  Church .''  One  man,  looking  at  the  infinite 
mercy  of  Christ,  mil  say,  that  since  the  words  of  Christ  make  no 
chstinction  of  sins,  it  is  to  go  against  Christ's  mercy  to  limit 
His  words  only  to  little  sins.  Another,  on  the  other  hand,  con- 
sidering the  words  carefully,  will  aver,  that  they  are  not  spoken 
of  every  sin ;  for  that  he  that  is  guilty  of  those  great  sins  is  not  a 
brother,  but  is  called  a  brother,  with  whom,  according  to  the 
Apostle,  wc  ought  not  so  much  as  to  eat.  But  as  they  who 
expound  this  as  referring  to  ever\'  sin  give  encouragement  to 
the  careless  to  sin;  so,  on  the  other  hand,  he,  who  teachc« 
tliat  one  having  sinned  in  little  sins  and  such  as  are  not 
deadly,  is,  when  he  has  spurned  the  admonition  of  the  wit- 
ne.s.scs  and  the  Church,  to  be  held  as  a  heathen  ami  a  pub- 
lican, seems  to  introduce  too  great  severity.  For  whether 
he  finally  perishes,  we  are  not  able  to  decide.  First,  becaiLse 
he  who  has  been  thrice  told  of  his  fault  and  not  hearkened, 
may  hearken  the  fourth  tiuK  ;    secondly,  because  sometimes 


VEK.  18 — 20.  ST.  MATTHEW.  637 

a  man  does  not  receive  according  to  liis  deeds,  but  beyond 
his  trespass,  which  is  good  for  him  in  this  world;  lastly, 
because  He  said  not  alone,  Let  him  be  as  a  heathen,  but 
IM  him  he  to  thfi.e.  Whosoever  then  when  reproved  three 
times  in  a  light  trespass,  does  not  amend,  him  we  ought  to 
hold  for  a  heathen  and  a  publican,  avoiding  him,  that  he 
may  be  brought  to  confusion.  But  whether  he  is  esteemed 
of  God  also  as  a  heathen  and  a  publican,  is  not  ours  to 
decide,  but  is  in  the  judgment  of  God. 

18.  Verily  I  say  unto  you.  Whatsoever  ye  shall 
bind  on  earth  shall  be  bound  in  heaven  :  and  what- 
soever ye  shall  loose  on  earth  shall  be  loosed  in 
heaven. 

19.  Again  I  say  unto  you.  That  if  two  of  you  shall 
agree  on  earth  as  touching  any  thing  that  they  shall 
ask,  it  shall  be  done  for  them  of  my  Father  which  is 
in  heaven. 

20.  For  where  two  or  three  are  gathered  together 
in  my  name,  there  am  I  in  the  midst  of  them. 

Jerome  ;  Because  He  had  said.  If  he  will  not  hear  the 
Cliurch,  let  him  he  to  thee  as  a  heathen,  and  a  publican^ 
whereupon  the  brother  so  contemned  might  answer,  or  think 
within  himself,  If  you  despise  me,  I  also  will  despise  you ; 
if  you  condemn  me,  you  shall  be  condemned  by  my  sentence. 
He  therefoi'e  confers  powers  upon  the  Apostles,  that  they 
may  be  assured  that  when  any  are  condemned  after  this 
manner,  the  sentence  of  man  is  ratified  by  the  sentence  of 
God.  Verily  I  say  unto  you,  Whatsoever  ye  shall  bind  on  earth 
shall  be  bound  in  heaven  ;  and  whatsoever  ye  shall  loose  upon 
the  earth  shall  be  loosed  in  heaven.  Origen  ;  He  said  not 
in  the  heavens  {in  ccelis),  as  when  He  spoke  to  Peter,  but  in 
heaven  {in  caelo),  for  they  are  not  yet  attained  to  the  like 
perfection  with  Peter.  Hilary;  To  hold  out  a  great  and 
tenible  fear,  by  which  all  men  should  be  reached  in  this 
present  life,  He  pronounces  that  the  judgment  of  the  Apostles 
should  be  ratified,  so  that  whosoever  they  bound  on  earth, 


638  GOSPEL  ACCORDINO  TO  CHAP.  .Will. 

i.  r.  left  entangU'd  in  the  noose  of  sin,  and  whosoever  they 
loosed,  i.  e.  accordod  the  ]»ard<)n  of  CJod's  mercy  to  their 
salvation,  that  these  should  be  bound  and  loosed  in  heaven. 

' '?•'><•»  Chrvs.  And  be  it  noted,  that  Me  said  not  to  the  Primate'  of 
the  Church,  Bind  such  a  man  ;  but,  If  ye  shall  bind  him,  the 
bonds  shall  be  indissoluble;  leaving  the  other  to  his  dis- 
cretion. And  see  how  He  has  set  the  incorrigible  person 
under  the  yoke  of  a  twofold  necessity;  to  wit,  the  j)unish- 
ment  that  is  here,  namely,  the  casting  forth  out  of  the  Church, 
when  He  said.  Let  him  be  to  thee  as  a  heathen  ;  and  the 
future  punishment,  saying, that  he  shall  be  bound  in  heaven; 
thus  by  the  weight  of  his  j)enallies  lessening  his  brother's 

Ang.  wrath  against  him,  Aug.  Otherwise ;  When  you  begin  to 
hold  your  brother  as  a  publican  you  bind  him  on  earth,  but 
take  heed  that  you  bind  him  with  just  cause  ;  for  an  unjust 
cause  breaks  rightful  bonds.  Rut  when  you  have  corrected 
him,  and  agreed  with  him,  you  have  loosed  him  upon  earth, 
and  when  you  have  loosed  him  upon  earth,  he  shall  be  loosed 
also  in  heaven.  You  confer  a  great  boon  not  on  yourself, 
but  on  him,  as  he  had  done  the  hurt  not  to  you  but  to  him- 

GkMs.    self.     Gloss.    But  He  holds  out  a  ratification  not  only  of 

*Pj*  ^°"  sentences  of  excommunication,  but  of  every  petition  which 
is  offered  by  men  holding  together  in  the  unity  of  the  Church; 
for  He  adds,  Again  I  say  unto  you,  that  if  two  of  you  shall 
agree  upon  earth,  whether  in  admitting  a  penitent,  or  casting 
out  a  froward  person,  touching  any  thing  which  they  shall  ask, 
any  thing,  that  is,  that  is  not  against  the  miity  of  the  Church, 
it  shall  be  done  for  them  by  my  Father  which  is  in  heaven. 
By  saying,  which  is  in  heaven.  He  points  Him  out  as  above 
all,  and  therefore  able  to  fulfil  all  that  shall  be  a.'^ked  of 
Him.  Or,  He  is  in  the  heavens,  that  is,  with  saints  proof 
enough  that  whatever  worthy  thing  they  shall  a.sk  shall  be 
done  unto  them,  because  they  have  with  them  Him  of  whom 
they  a.sk.  For  this  cau.se  is  the  sentence  of  those  that  agree 
together  ratified,  because  God  dwells  in  them,  For  where 
two  or  three  are  gathered  together  in  my  name,  there  am  I 
in  the  midst  of  them.  Chrys.  Or,  because  He  had  said, 
It  shall  be  done  unto  them  by  My  Father;  therefore,  to  shew 
that  He  is  the  Giver  together  with  His  Father,  He  adds  this, 
where  two  or  three^  Sfc.     Orioen  ;  And  He  said  not,  /  will 


VER.  21,  22.  ST.  MATTHEW.  639 

he,  but  /  am  in  the  midst  of  them ;  because  straightway, 
as  soon  as  they  have  agreed  together,  Christ  is  found  among 
them.  Hilary;  For  He  who  is  peace  and  charity,  will  set 
His  place  and  habitation  in  good  and  peaceable  dispositions. 
Jerome  ;  Or  otherwise  ;  All  His  foregoing  discourse  had 
invited  us  to  union  ;  now  to  make  us  embrace  peace  more 
anxiously.  He  holds  out  a  reward,  promising  to  be  in  the 
midst  of  two  or  three.  Chrys.  Yet  He  said  not  barely, 
Where  they  are  gathered  together,  but  added,  in  my  name, 
as  much  as  to  say.  If  any  man  look  upon  Me  as  the  chief 
motive  of  his  love  to  his  neighour,  I  will  be  with  him,  though 
his  virtue  be  shewn  towards  other  men.  How  is  it  then 
that  those  who  thus  agree  together  do  not  obtain  what  they 
ask  for  ?  First,  because  they  ask  things  not  expedient,  and 
because  they  do  not  bring  on  their  parts  that  which  they 
ought  to  contribute  ;  wherefore  He  says,  Iftuo  of  you,  that 
is,  who  shew  an  evangelic  conversation.  Thirdly,  because 
they  pray  seeking  vengeance  against  those  who  have  grieved 
them.  And  fourthly,  because  they  seek  mercy  for  sinners 
who  have  not  repented.  Origen;  And  this  also  is  the 
reason  why  our  prayers  are  not  granted,  because  we  do  not 
agree  together  in  all  things  upon  earth,  neither  in  doctrine, 
nor  in  conversation.  For  as  in  music,  unless  the  voices  are 
in  time  there  is  no  pleasure  to  the  hearer,  so  in  the  Church, 
unless  they  are  united  God  is  not  pleased  therein,  nor  does 
He  hear  their  words. 

Jerome  ;  We  may  also  understand  this  spiritually;  where  vid. 
our  spirit,  soul,  and  body  are  in  agreement,  and  have  notiQ"^^"' 
within  them  conflicting  wulls,  they  shall  obtain  from  My 
Father  every  thing  they  shall  ask  ;  for  none  can  doubt  that 
that  demand  is  good,  where  the  body  wills  the  same  thing  as 
the  spirit.  Origen  ;  Or,  In  whatever  the  two  testaments  are  in 
agreement,  for  this  every  prayer  is  found  acceptable  to  God. 

21.  Then  came  Peter  to  him,  and  said.  Lord, 
how  oft^'shall  my  brother  sin  against  me,  and  I  forgive 
him  ?  till  seven  times  ? 

22.  Jesus  saith  unto  him,  I  say  not  unto  thee.  Until 
seven  times :  but.  Until  seventy  times  seven. 


<U0  UOSPEI.  ACCORDING  TO  CHAP.   Will. 

Jkkumk;  llio  Lonl  ha<l  said  above,  .SVe  thai  ye  tU-itpijie 
tiof  one  of  these  little  ones,  and  liad  addt'il,  If  ihy  brother  siu 
nyainst  thee,  &c.  making  also  a  promise,  If  tuo  of  yon,  &c. 
by  which  the  Apostle  Fetcr  was  led  to  ask,  /.on/,  hoie  oft 
xhall  my  brother  sin  oyiiinst  me,  and  I  forgive  him  Y  And 
to   his   question    he   adds   an  opinion.    Until  seven   times  Y 

Chrjfc    Chuys.  Peter  thought  that  he  had  made  a  large  allowance ; 

Ijjj  *  but  what  answers  Christ  the  Jjover  of  men  ?  it  follows,  Jesits 
saith  nnto  him,  I  say  not  nnto  thee,  I'ntil  seven  times,  but, 

Aug.      Until  seventy  times  sert  h.     Aid.  I  am  bold  to  say,  that  if  he 

^  3I  shall  sin  seventy-eight  times,  thou  shouldest  forgive  him;  yea, 
and  if  a  hundred ;  and  how  oft  soever  he  sin  agJiinst  thee, 
forgive  him.  For  if  Christ  found  a  thousand  sins,  yet  for- 
gave them  all,  do  not  you  withdraw  your  forgiveness.     For 

Col.  3,  the  Apostle  says.  Forgiving  one  another,  if  any  man  hath 
a  quarrel  against  any,  even  as  God  in  Christ  forgave  you. 
Chuys.  When  He  says,  Until  seventy  times  seven.  He  does 
not  limit  a  definite  number  within  which  forgiveness  must 
be  kept ;    but  He  signifies  thereby  something  endless  and 

Aog.  ever  enduring.  Aro.  Yet  not  without  reason  did  the  Ijord 
'"''  say.  Seventy  times  seven ;  for  the  Law  is  set  forth  in  ten 
precepts ;  and  the  Law  is  signified  by  the  number  ten,  sin 
by  eleven,  because  it  is  passing  the  denary  line.  Seven  is 
used  to  be  put  for  a  whole,  because  time  goes  round  in  seven 
days.  Take  eleven  seven  times,  and  you  have  seventy. 
He  would  therefore  have  all  trespasses  forgiven,  for  this  is 
what  He  signifies  by  tlie  number  seventy-seven.  Orioen  ; 
Or,  becau.se  the  number  six  seems  to  denote  toil  and  labour, 
and  the  number  seven  repose.  He  says  that  forgiveness 
should  be  given  to  all  brethren  who  live  in  this  world,  and 
sin  in  the  things  of  this  world.  But  if  any  counnit  trans- 
gressions beyond  these  things,  he  shall  then  have  no  further 
forgiveness.  Jerome  ;  Or  undersUuid  it  of  four  hundred  and 
ninety  times,  that  He  bids  us  forgive  our  brother  so  oft, 
IIaban.  It  is  one  thing  to  give  pardon  to  a  brother  when  he 
seeks  it,  that  he  may  live  with  us  in  social  charity,  as  Joseph 
to  his  brethren ;  and  another  to  a  hostile  foe,  that  w<!  may 
wish  him  good,  and  if  we  can  <lo  liini  good,  as  David 
mourning  for  Saul. 


VER.  23 3o.  •        ST.  MATTHEW.  641 

23.  Therefore  is  the  kingdom  of  heaven  likened 
unto  a  certain  king,  which  would  take  account  of  his 
servants. 

24.  And  when  he  had  begun  to  reckon,  one  was 
brought  unto  him,  which  owed  him  ten  thousand 
talents. 

25.  But  forasmuch  as  he  had  not  to  pay,  his  lord 
commanded  him  to  be  sold,  and  his  wife,  and  children, 
and  all  that  he  had,  and  payment  to  be  made. 

26.  The  servant  therefore  fell  down,  and  wor- 
shipped him,  saying.  Lord,  have  patience  with  me, 
and  I  will  pay  thee  all. 

27.  Then  the  lord  of  that  servant  was  moved  with 
compassion,  and  loosed  him,  and  forgave  him  the 
debt. 

28.  But  the  same  servant  went  out,  and  found  one 
of  his  fellow-servants,  which  owed  him  an  hundred 
pence :  and  he  laid  hands  on  him,  and  took  him  by 
the  throat,  saying.  Pay  me  that  thou  owest. 

29.  And  his  fellowservant  fell  down  at  his  feet, 
and  besought  him,  saying.  Have  patience  with  me, 
and  I  will  pay  thee  all. 

30.  And  he  would  not :  but  went  and  cast  him 
into  prison,  till  he  should  pay  the  debt. 

31.  So  when  his  fellowservants  saw  what  was  done, 
they  were  very  sorry,  and  came  and  told  unto  their 
lord  all  that  was  done. 

32.  Then  his  lord,  after  that  he  had  called  him, 
said  unto  him,  O  thou  wicked  servant,  I  forgave  thee 
all  that  debt,  because  thou  desiredst  me  : 

33.  Shouldest  not  thou  also  have  had  compassion  on 
thy  fellowservant,  even  as  I  had  pity  on  thee  ? 

34.  And  his  lord  was  wroth,  and  delivered  him  to 
the  tormentors,  till  he  should  pay  all  that  was  due 
unto  him. 

VOL.  I.  2  T 


642  (,Mv|'i  I    M  1  I .i;i.i\..  i()  1  II  \p.  will. 

35.  So  likewise  shall  my  heavenly  Father  do  also 
unto  you,  if  ye  from  your  licarts  foi  j^^ive  not  every  one 
his  brother  their  trespasses. 

Chrys.  That  none  should  think  that  the  Lord  had  en- 
joined somotliiiiix  prn-at  and  burdcnscmn'  in  saying  that 
we  mustforpi\('  till  -i\.iity  limes  seven,  lie  adds  a  parable. 
Jerome;  For  it  is  cnstoniary  witli  tlie  Sy ri.tns,  csjieeially 
they  of  Palestine,  to  add  a  parable  to  what  tliey  s|)i  ak  ; 
that  what  their  hearers  might  not  retain  simply,  and  in  it^i  It. 
the  instance  and  similittide  may  be  the  means  of  retaining. 
vi«l.  Origen;  The  Son  of  God,  as  He  is  wisdom,  righteonsness, 
1,30*  and  truth,  so  is  He  a  kingdom;  not  indeed  any  ot  ih n^i 
which  are  beneath,  but  all  those  which  are  above,  reigning 
over  those  in  whose  senses  rei<;ns  justice  and  the  other 
virtues;  these  are  made  of  heaven  because  they  bear  the 
image  of  the  heavenly.  This  kingdom  of  heaven  then,  i.  e. 
the  Son  of  God,  when  He  was  made  in  the  likeness  of  sinful 
flesh,  was  then  like  to  a  king,  in  uniting  man  to  himself. 
Remig.  Or,  by  the  kingdom  of  heaven  is  reasonably  under- 
stood the  holy  Church,  in  which  the  Lord  works  what  lie 
speaks  of  in  this  parable.  By  the  man  is  souk  tiim  s  rejrn-- 
sented  the  Father,  as  in  that,  TJie  kingdom  m'  hmvon  is  like 
to  a  kirti/j  who  made  a  marriage  for  his  smi ,  and  sometimes 
the  Son;  but  here  we  may  take  it  for  botli.  llie  Father  and 
the  Son,  who  are  one  God.  God  is  called  a  King,  inasmuch 
as  He  created  and  govenis  all  things.  Origen;  The  ser- 
vants, in  these  parabh  s,  are  only  they  who  are  employed 
in  dispensing  the  word,  and  to  whom  this  business  is  com- 
mitted. Remk;.  Or,  by  the  servants  of  this  King  are  signi- 
fied all  mankind  wliom  He  has  created  for  His  own  praise, 
and  to  whom  He  gave  the  law  of  nature;  He  takes  account 
with  tlioni,  when  lie  wouhl  look  into  each  man's  manners, 
life,  and  deeds,  that  He  may  render  to  each  according  to 
that  He  has  done;  as  it  follows.  And  when  He  had  hr^jun  in 
reckon,  one  tras  brought  unto  Him  uhich  oiird  Ilnn  tin 
tlnnf^ind  talriils.  OuK.i.N;  The  King  takes  account  ot  our 
3Cor.5,whole  life  tlien,  wlien  ue  mmt  oil  ho  presented  Le/urc  the 
'**•  judgment-sent  rif  Christ.  We  m.  an  not  tliis  so  as  that  any 
should  think  that  tln^  Inisin.  ss  itvilt' must  nc.d«;  re.juire  a  long 


VER.  23 — 35.  ST.  MATTHEW.  643 

time.    For  God,  when  He  will  scrutinize  the  minds  of  all,  will 
by  some  undescribable  power  cause  every  thing  that  every  man 
has  done  to  pass  speedily  before  the  mind  of  each.    He  says, 
And  when  he  began  to  lake  account^  because  the  beginning 
of  the  judgment  is  that  it  begin  from  the  house  of  God.     AtiPefc.4, 
His  beo^nning  to  take  account  there  is  brought  unto  Him 
one  who  owes   Him  many  talents;    one,  that  is,  who  had 
wrought  great  evils;  one  on  whom  much  had  been  enjoined, 
and  had  yet  brought  no  gain ;  who  perhaps  had  destroyed  as 
many  men  as  he  owed  talents;  one  who  was  therefore  become 
a  debtor  of  many  talents,  because  he  had  followed  the  woman  Zech.  5, 
sitting  upon  a  talent  of  lead,  whose  name  is  Iniquity.   Jerome  ;  * 
I  know  that   some  interpret   the   man   who  owed   the   ten 
thousand  talents  to  be  the  de\'ii,  and  by  his  wife  and  children 
who  were  to  be  sold  when  he  persevered  in  his  wickedness, 
understand  foolishness,  and  hurtful  thoughts.    For  as  wisdom 
is  called  the  wife  of  the  righteous  man,  so  the  wife  of  the 
unrighteous  and  the  sinner  is  called  foolishness.     But  how  the 
Lord  remits  to  the  devil  ten  thousand  talents,  and  how  he  would 
not  remit  ten  denarii  to  us  his  fellow-senants,  of  this  there  is  no 
ecclesiastical  interpretation,  nor  is  it  to  be  admitted  by  thought- 
ful men.     Aug.  Therefore  let  us  say,  that  because  the  Law  is  Aug. 
set  forth  in  ten  precepts,  the  ten  thousand  talents  which  he  §3^™* 
owed  denote  all   sins  which  can  be   done  under  the  Law. 
Remig.  Man  who  sinned  of  his  own  will  and  choice,  has  no 
power  to   rise   again   by  his    own   endeavoiu",  and   has  not 
wherewith  to  pay,  because  he  finds  nothing  in  himself  by 
which  he  may  loose  himself  from  his  sins;  whence  it  follows, 
And  when  he  had  not  to  pay,  his  lord  commanded  him,  to  be 
sold,  and  his  wife  and  children,  and  all  that  he  had,  and 
payment  to  be  made.     The  fool's  wife  is  folly,  and  the  plea- 
sure or  lust  of  the  flesh.     Aug.  Tliis  signifies  that  the  trans-  Aug. 
gressor  of  the  decalogue  deserves  punishment  for  his  lusts  Quaest. 
and  evil  deeds;  and  that  is  his  price;  for  the  price  for  which     '^'^^' 
they  sell  is  the  punishment  of  him  that  is  damned.     Chrys. 
This   command   issued   not  of  cruelty,  but  of  unspeakable 
tenderness.     For  he  seeks  by  these  terrors  to  bring  him  to 
plead  that  he  be  not  sold,  which   fell  out,  as  he  shews  when 
he  adds.  The  servant  therefore  fell  down  and  besought  him, 
saying.  Have  patience  with   me,  and  I  will  pay  thee  all. 

2  T  2 


(>44  GOSPEL  ACCOKbl NO  TO  CHAf.  XVIll. 

Remio.  That  he  i&y^^  falling  dowiiy  shews  how  the  sinner 
luiuibled  himself,  and  ofl'cred  amends.  Hare  patience  with 
mCy  expresses  llie  sinner's  prayer,  begging  respite,  and  space 
to  correct  his  error.  Abundant  is  the  bounty  of  God,  and 
His  clemency  to  sinners  converted,  seeing  He  is  ever  ready 
to  forgive  sins  by  baptism  or  penitence,  as  it  follows.  Hut  the 
lord  of  that  servant  had  mercy  upon  him,  and  loosed  him^ 
and  forgave  him  the  debt.  Chrys.  See  the  exuberance  of 
heavenly  love  !  The  senant  asked  only  a  brief  respite,  but 
he  gives  him  more  than  he  had  asked,  a  full  remittance  and 
cancelling  of  the  whole  debt.  He  was  minded  to  have 
forgiven  him  from  the  very  first,  but  he  would  not  have  it 
to  be  of  his  own  mere  motion,  but  also  of  the  other's  suit, 
that  he  might  not  depart  without  a  gift.  But  he  did  not 
remit  the  debt  till  he  had  taken  account,  because  he  would 
have  him  know  how  great  debts  he  set  him  free  of,  that  by 
this  he  should  at  the  least  be  made  more  merciful  to  his 
fellow  servants.  And  indeed  as  far  as  what  has  gone  he  was 
worthy  to  be  accepted ;  for  he  made  confession,  and  promised 
that  he  would  pay  the  debt,  and  fell  down  and  begged,  and 
confessed  the  greatness  of  his  debt.  But  his  after  deeds 
were  unworthy  of  the  former,  for  it  follows.  But  the  same 
servant  went  out,  and  found  one  of  his  fellow-servants  which 
Aug.  owed  him  a  hundred  denarii.  Arc.  That  He  says  he  owed 
g3,  g'  him  a  hundred  denarii  is  taken  from  the  same  number,  ten, 
the  number  of  the  Law.  For  a  hundred  times  a  hundred  are 
ten  thousand,  and  ten  times  ten  are  a  hundred  ;  and  those 
ten  thousand  talents  and  these  hundred  denarii  are  still 
keeping  to  the  number  of  the  Law  ;  in  both  of  tliem  you  find 
sins.  Both  are  debtors,  both  are  suitors  for  remission ;  so 
every  man  is  himself  a  debtor  to  God,  and  has  his  brother 
his  debtor.  Chrys.  But  there  is  as  great  difference  between 
sins  committed  against  men,  and  sins  committed  against  God, 
as  between  ten  thousand  talents  and  a  hundred  denarii ;  yea 
rather  there  is  still  greater  difference,  lliis  appears  from  the 
difference  of  the  persons,  and  from  the  fewness  of  the  of- 
fenders. For  when  we  are  seen  of  man  we  withhold  and  are 
loath  to  sin,  but  we  cease  not  daily  though  God  see  us,  but  act 
and  speak  all  things  fearlessly.  Not  by  this  only  are  our 
sins  against  God  shewn  to  be  more  heinous,  but  also  by 


VER.  23 — 35.  ST.  MATTHEW.  645 

reason  of  the  benefits  which  we  have  received  from  Him  ; 
He  gave  us  being,  and  has  done  all  things  in  our  behalf, 
has  breathed  into  us  a  rational  soul,  has  sent  His  Son,  has 
opened  heaven  to  us,  and  made  us  His  sons.  If  then  we 
should  every  day  die  for  Him,  could  we  make  Him  any 
worthy  return  ?  By  no  means  ;  it  should  rather  redound  again 
to  our  advantage.  But,  on  the  contrary,  we  offend  against  His 
laws.  Remig.  So  by  him  who  owed  ten  thousand  talents 
are  represented  those  that  commit  the  greater  crimes;  by 
the  debtor  of  a  hundred  denarii  those  who  commit  the  lesser. 
Jerome  ;  That  this  may  be  made  plainer,  let  us  speak  it 
in  instances.  If  any  one  of  you  shall  have  committed  an 
adultery,  a  homicide,  or  a  sacrilege,  these  greater  sins  of  ten 
thousand  talents  shall  be  remitted  when  you  beg  for  it,  if 
you  also  shall  remit  lesser  ofiences  to  those  that  trespass 
against  you.  Aug.  But  this  unworthy,  unjust  servant  Aug. 
would  not  render  that  which  had  been  rendered  to  him, 
for  it  follows.  And  he  laid  hands  on  him,  and  held  him  by 
the  throat,  saying,  Pay  me  that  thou  owest.  Remig.  That 
is,  he  pressed  him  hardly,  that  he  might  exact  vengeance 
from  him.  Origen  ;  He  therefore,  as  I  suppose,  took  him 
by  the  throat,  because  he  had  come  forth  from  the  king ; 
for  he  would  not  have  so  handled  his  fellow  servant,  if  he 
had  not  gone  forth  from  the  king.  Chrys.  By  saying,  a* 
he  went  out.  He  shews  that  it  was  not  after  long  time,  but 
immediately ;  while  the  favour  he  had  received  still  sounded 
in  his  ears,  he  abused  to  wickedness  the  liberty  his  lord  had 
accorded  him.  What  the  other  did  is  added ;  And  his 
fellow-servant  fell  down,  and  besought  him,  saying,  Have 
patience  with  me,  and  I  will  pay  thee  all.  Origen  ;  Observe  - 
the  exactness  of  Scripture ;  the  servant  who  owed  many  talents 
fell  down,  and  worshipped  the  king;  he  who  owed  the  hundred 
denarii  falling  down,  did  not  worship,  but  besought  his  fellow 
senant,  saying,  Have  patience.  But  the  ungrateful  servant 
did  not  even  respect  the  very  words  which  had  saved  himself, 
for  it  follows,  but  he  would  not.  Aug.  That  is,  he  nourished  Aug. 
such  thoughts  towards  him  that  he  sought  his  punishment.  EvT.26. 
But  he  went  his  way.  Remig.  That  is,  his  wrath  was  the 
rather  inflamed,  to  exact  vengeance  of  him;  And  he  cast  him 
into  prison,  until  he  should  pay  the  debt;    that  is,  he  seized 


fi4«  0O8PRL  ACCORDING  TO  CHAP.  XVIII. 

his  brother,  and  exacted  vengeance  of  hira.  Chryr.  Observe 
the  liord's  tenderness,  and  the  ser\'ant'8  cnielty;  the  one  for 
ten  thousand  talents,  the  other  for  ten  denarii;  the  one  a 
suitor  to  liis  fellow,  thy  other  to  his  lord;  the  one  obtained 
entire  remission,  the  other  sojight  only  respite,  but  he  got  it 
not.      They  who  owed  nought  grieved  with  him;    hix   fel- 

Aug      loic-serranlsj  seeiinj  utiat  tras  done,  were  very  sorry.     Auo. 

Hv!i*25.  ®y  the  fellow-servants  is  iniderstood  the  Chiireh,  which  binds 
one  and  looses  another.  RtiMU;.  Or  perhaps  they  represent 
the  Angels,  or  the  preachers  of  the  holy  Church,  or  any  of 
the  faithful,  who  when  they  see  a  brother  whose  sins  arc 
forgiven  refusing  to  forgive  his  fellow-sen  ant,  they  are  sor- 
rowful over  his  perdition.  And  Ihey  came,  and  told  their  lord 
what  teas  done.  They  came  not  in  body,  but  in  spirit.  To 
tell  their  Lord,  is  to  shew  the  woe  and  sorrow  of  the  heart 
in  their  carriage.  It  follows,  Tfien  his  lord  called  him.  He 
called  him  by  the  sentence  of  death,  and  bade  him  pass  out 
of  this  world,  and  said  unto  liim,  Thou  nicked  serrnntj  I 
forgave  thee  all  that  debt,  because  thou  prayedst  me.  Chrys. 
When  he  owed  him  ten  thousand  talents,  he  did  not  call  him 
wicked,  nor  did  he  at  all  chide  him,  but  had  mercy  on  him; 
but  now  when  he  had  been  ungenerous  to  his  fellow-8er>'ant, 
then  he  says  to  him,  Thou  wicked  servant ;  and  this  is  what 
is  said,  Ouyhtest  thou  not  to  have  had  mercy  upon  thy  fellow- 
servant.  Rkmig.  And  it  is  to  be  known,  that  we  read  no 
answer  made  by  that  sen  ant  to  his  lord ;  by  which  it  is  shewn 
us,  that  in  the  day  of  judgment,  and  altogether  after  this  life, 
all  excusing  of  ourselves  shall  be  cut  off.  Chrys.  Because 
kindness  had  not  mended  him,  it  remains  that  he  be  corrected 
by  punishment;  whence  it  follows,  And  the  lord  of  that 
servant  was  angry,  and  delivered  him  to  the  torturers  until 
he  should  pay  the  whole  debt.  He  said  not  mvrv\\,  Delivered 
him,  but  was  angry,  this  he  had  not  said  before;  when  his 
Lord  conmianded  that  he  should  be  sold;  for  that  was  not 
in  wrath,  but  in  love,  for  liis  correction ;  now  this  is  a  sen- 
tence of  penalty  and  punishment.  Rk.miu.  For  God  is  said 
then  to  be  wroth,  when  he  takes  vengeance  on  sinners.  Tor- 
turers are  intended  for  the  da;mons,  who  are  always  ready 
to  take  up  lost  soids,  and  torture  them  in  the  pangs  of 
eternal  punishment.     Will  any  who  is  once  sunk  into  ever- 


VER.  23 — 35.  ST.  MATTHEW.  647 

lasting  condemnation  ever  come  to  find  season  of  repentance, 
and  a  way  to  escape?     Never;    that  until  is  put  for  infinity; 
and  the  meaning  is,  He  shall  be  ever  paying,  and  shall  never 
quit  tlie  debt,  but  shall  be  ever  under  punishment.     Chrys. 
By  this  is  shewn  that  his  punishment  shall  be  increasing 
and  eternal,  and  that  he   shall  never   pay.     And  however 
irrevocable  are  the  graces  and  callings  of  God,  yet  wickedness 
has  that  force,  that  it  seems  to  break  even  this  law.     Aug.  Aug- 
For  God  says,  Forgive,  and  ye  shall  he  forgiven;  1  have  first gs^  7] 
forgiven,  forgive  you  then  after  Me;    for  if  you  forgive  not, ^^^^'^'^^  ^' 
I  will  call  you  back,  and  will  require  again  all  that  I  had 
remitted  to  you.    For  Christ  neither  deceives  nor  is  deceived; 
and  He  adds  here.  Thus  tvill  my  heavenly  Father  do  unto 
you,  if  ye  from  your  hearts  forgive  not  every  one  his  brother 
their  trespasses.     It  is  better  that  you  should  cry  out  with 
your  mouth,  and  forgive  in  your  heart,  than  that  you  should 
speak  smoothly,  and  be  unrelenting  in  your  heait      For  the 
Lord  adds.  From  your  hearts,  to  the  end  that  though,  out 
of  affection  you  put  him  to  discipline,  yet  'gentleness  should 
not  depart  out  of  your  heart.     What  is  more  beneficial  than 
the  knife  of  the  surgeon?     He  is  rough  with  the  sore  that 
the  man  may  be   healed;    should  he   be   tender  with   the 
sore,  the   man  were  lost.     Jerome;    Also    this,   from  your 
hearts,  is   added  to    take    away  all  feigned  reconciliations. 
Therefore  the  Lord's  command  to  Peter  under  this  simili- 
tude   of    the   king    and    his    servant   who   owed    him    ten 
thousand   talents,  and  was   forgiven   by  his  lord  upon  his 
entreaty,  is,  that  he  also  should  forgive  his  fellow-servants 
their  lesser  trespasses.     Origen;    He   seeks  to  instruct  us, 
that  we  should  be   ready  to  shew  clemency  to  those  who 
have    done    us   harm,  especially  if  they   offer   amends,  and 
plead  to  have  forgiveness. 

Raban.  Allegoric  ally;  The  servant  here  who  owed  the 
ten  thousand  talents,  is  the  Jewish  people  bound  to  the 
Ten  Commandments  in  the  Law.  These  the  Lord  oil 
forgave  their  trespasses,  when  being  in  difficulties  they 
besought  His  mercy;  but  when  they  were  set  free,  they 
exacted  the  utmost  with  great  severity  from  all  their  debtors; 
and  of  the  gentile  people  which  they  hated,  they  required 
circumcision   and   the   ceremonies  of  the    Law;     yea,  the 


648  GOSPEL  ACCORDING  TO  8T.  MATTHEW.         CHAT.  Will. 

Prophets  and  Apostles  they  barbarously  put  to  deatli.  For 
all  this  the  Lord  gave  them  over  into  the  hands  of  the 
Konians  as  to  evil  spirits,  who  should  punish  thiin  with 
eternal  tortures. 


CHAP.  XIX. 

1.  And  it  came  to  pass,  that  when  Jesus  had 
finished  these  sayings,  he  departed  from  Galilee,  and 
came  into  the  coasts  of  Judaea  beyond  Jordan  ; 

2.  And  great  multitudes  followed  him ;  and  he 
healed  them  there. 

3.  The  Pharisees  also  came  unto  him,  tempting 
him,  and  saying  unto  him.  Is  it  lawful  for  a  man  to 
put  away  his  wife  for  every  cause  ? 

4.  And  he  answered  and  said  unto  them.  Have  ye 
not  read,  that  he  which  made  them  at  the  beginning 
made  them  male  and  female, 

5.  And  said.  For  this  cause  shall  a  man  leave 
father  and  mother,  and  shall  cleave  to  his  wife  :  and 
they  twain  shall  be  one  flesh  ? 

6.  Wherefore  they  are  no  more  twain,  but  one 
flesh.  What  therefore  God  hath  joined  together,  let 
not  man  put  asunder. 

7.  They  say  unto  him.  Why  did  Moses  then  com- 
mand to  give  a  writing  of  divorcement,  and  to  put 
her  away  ? 

8.  He  said  unto  them,  Moses  because  of  the  hard- 
ness of  your  hearts  suffered  you  to  put  away  your 
wives  :  but  from  the  beginning  it  was  not  so. 

Chrys.  The  Lord  had  before  left  Judasa  because  of  their  Chrjs 
jealousy,  but  now  He  keeps  Himself  more  to  it,  because  His  ixii.  ' 
passion  was  near  at  hand.     Yet  does  He  not  go  up  to  Judaea 
itself,  but  into  the  borders  of  Judaja;    whence  it  is  said,  And 


050  008PKL  ACtX)KI)INU  TO  CIIAI'.  XI\- 

//  vaine  lo  fitiss  ichen  Jesiix  had  ended  all  these  nayittgity  he 
departed  from  Galilee.  Raman.  Here  tlien  He  begiiiR  to 
relate  what  He  (li<l,  taught,  or  suffered  in  Jiuhea.  At  first 
beyond  Jordan  eastward,  aftenvards  on  this  side  Jordan  wlien 
He  came  to  Jericho,  Beth])haj^e,  and  Jenisaleni;  whence  it 
follows,  Jnd  He  came  iuto  the  coasts  of  Judaa  beyond 
Jordan.  PsEriKj-CHUVS*".  As  the  righteous  Lord  of  all,  who 
loves  these  servants  so  as  not  to  despise  those,  Kaban. 
It  should  be  known,  that  tlie  whole  territory  of  the  Israelites 
was  called  Juda*a,  to  distinguish  it  from  other  nations.  But 
its  southern  jjorlion,  inhabit<^'d  by  the  tribes  of  Judah  and 
Benjamin,  was  called  Juda;a  projier,  to  distinguish  it  from 
other  districts  in  the  same  province  as  Samaria,  Galilee, 
Decapolis,  and  the  rest.  It  follows,  And  great  multitude* 
folloued  him.  Pseudo-Chrys.  They  were  conducting  Him 
forth,  as  the  young  children  of  a  father  going  on  a  far  journey. 
And  He  setting  forth  as  a  father,  left  them  as  pledges  of  His 
love  the  healing  of  their  diseases,  as  it  is  said,  And  he  healed 
them.  Chkys.  It  should  be  also  obsen'ed,  that  the  Jjord  is 
not  either  ever  delivering  doctrine,  or  ever  working  miracles, 
but  one  while  does  this,  and  again  tunis  to  that ;  that  by  His 
miracles  faith  might  be  given  to  what  He  said,  and  by  His 
teaching  might  be  shewed  the  profit  of  those  things  which  He 
wrought.  Okiokn  ;  The  Lord  healed  tlie  multitudes  beyond 
Jordan,  where  baptism  was  given.  For  all  are  tndy  healed 
from  spiritual  sickness  in  baptism  ;  and  many  follow  Christ 
its  did  these  multitudes,  but  not  rising  up  as  Mattliew,  who 
arose  and  followed  the  Lord.  Hilary;  Also  He  cures  the 
Galileans  on  the  borders  of  Juda*a,  tliat  He  might  admit  the 
sins  of  the  Gentiles  to  that  pjirdon  which  was  prepared  for 
the  Jews.  Chuys.  For  indeed  Christ  so  healed  men,  as  to 
do  good  both  to  themselves,  and  through  them  to  many 
other.  For  these  men's  healing  was  to  others  the  occasion 
of  their  knowledge  of  God ;  but  not  to  the  I'harisees,  who 
were  only  hardened  by  the  miracles;  whence  it  folhtws ; 
And  the  Pharisees  came  to  him,  tempting  him^  and  saying^ 
1$  it  latr/nlfor  a  man  to  put  away  his  trifefor  every  cawte? 
Jeromk  ;  That  they  might  have  Him  as  it  were  between  the 

«  The  I^tin  couiroentury  that  g»>eii     again  at  the  first  ver»e  of  thin  chap- 
under  the  name  of  Chm^Htom'sretamei    ter. 


VER.    1 — 8.  ST.  MATTHEW.  651 

horns  of  a  syllogism,  so  that,  whatever  answer  He  should 
make,  it  would  lie  open  to  cavil.  Should  He  allow  a  wife 
to  be  put  away  for  any  cause,  and  the  maniage  of  another, 
he  would  seem  to  contradict  Himself  as  a  preacher  of  chastity. 
Should  He  answer  that  she  may  not  be  put  away  for  any 
cause  whatsoever.  He  will  be  judged  to  have  spoken  im- 
piously, and  to  make  against  the  teaching  of  Moses  and  of 
God.  Chrys.  Obser\e  their  wickedness  even  in  the  way 
of  putting  their  question.  The  Lord  had  above  disputed 
concerning  this  law,  but  they  now  ask  Him  as  though  He 
had  spoken  nothing  thereof,  supposing  He  had  forgot  what 
He  had  before  delivered  in  this  matter.  Pseudo-Chrys. 
But,  as  when  you  see  one  much  pm'suing  the  acquaintance 
of  physicians,  you  know  that  he  is  sick,  so,  when  you  see 
either  man  or  woman  enquiring  concerning  divorce,  know 
that  that  man  is  lustful  and  that  woman  unchaste.  For 
chastity  has  pleasure  in  wedlock,  but  desire  is  tormented  as 
though  under  a  slavish  bondage  therein.  And  knowing  that 
they  had  no  sufficient  cause  to  allege  for  their  putting  away 
their  wives,  save  their  own  lewdness,  they  feigned  many 
divers  causes.  They  feared  to  ask  Him  for  what  cause,  lest 
they  should  be  tied  down  within  the  limits  of  fixed  and 
certain  causes  ;  and  therefore  they  asked  if  it  were  lawful  for 
every  cause  ;  for  they  knew  that  appetite  knows  no  limits, 
and  cannot  hold  itself  within  the  bounds  of  one  marriage,  but 
the  more  it  is  indulged  the  more  it  is  kindled.  Origen  ; 
Seeing  the  Lord  thus  tempted,  let  none  of  His  disciples  who 
is  set  to  teach  think  it  hard  if  he  also  be  by  some  tempted. 
Howbeit,  He  replies  to  His  tempters  with  the  doctrines  of 
piety.  Jerome  ;  But  He  so  fi-ames  His  answer  as  to  evade 
their  snare.  He  brings  in  the  testimony  of  Holy  Writ,  and 
the  law  of  nature,  and  opposing  God's  first  sentence  to  this 
second.  He  answered  and  said  unto  them,  Hare  ye  not  read^ 
that  he  which  made  them  at  the  heyiiining  made  them  male 
and  female  '^  This  is  written  in  the  beginning  of  Genesis. 
This  teaches  that  second  marriages  are  to  be  avoided,  for 
He  said  not  male  and  females,  which  was  what  was  sought 
by  the  putting  away  of  the  first,  but,  male  and  female^  im- 
plying only  one  tie  of  wedlock.  Raban.  For  by  the  whole- 
some design  of  God  it  was  ordained  that  a  man  should  have 
in  the  woman  a  part  of  his  own  body,  and  should  not  look  upon 


A5*2  GOSPEL  ACCOKDI NO  TO  CHAI'.   \l^. 

a»  separulu  Irom  himself  that  which  he  knew  was  forracd  out 
i)f  hiinsflf.  Pskiikj-C'huys.  If  then  God  created  the  male 
and  lemale  out  of  one,  to  this  end  tliat  they  should  hv  one, 
why  then  henceforth  were  not  they  born  man  and  wife  at  one 
birth,  as  it  is  with  certain  insects  ?  Because  Ciod  created  male 
and  female  for  the  continuance  of  the  species,  yet  is  He  ever 
a  lover  of  chastity,  and  promoter  of  continence.  Therefore 
did  He  not  follow  this  pattern  in  all  kinds,  to  the  end  that, 
if  any  man  choose  to  marry,  he  may  know  what  is,  according 
to  the  first  disposition  of  the  creation,  the  condition  of  man 
and  wife ;  but  if  he  choose  not  to  marry,  he  shall  not  be 
under  necessity  to  many^  by  the  circumstances  of  his  birth, 
lest  he  should  by  his  continence  be  the  destruction  of  the 
otlier  who  was  not  willing  to  be  continent ;  for  which  same 
cause  God  forbids  that  after  being  joined  in  wedlock  one 
should  sei)arate  if  the  other  be  unwilling.  Chrys.  But  not 
by  the  law  of  creation  only,  but  also  by  the  practice  of  the 
law,  lie  shews  that  they  ought  to  be  joined  (me  and  one,  and 
never  put  asunder ;  And  he  said,  For  this  cause  shall  a  man 
leave  his  father  and  his  mother,  and  shall  cleave  to  his  irife. 
Jeromk;  In  like  manner  lie  says  his  wife,  and  not  wives, 
and  adds  expressly,  and  they  tuain  shall  be  onejlesh.  For 
it  is  the  reward  of  marriage  that  one  flesh,  namely  in  the 
GloM.  offspring,  is  made  of  two.  Glo&s.  Or,  one  Jlcsh,  that  is  in 
interim,  carnal  connexicm.  Pseudo-Chrys.  If  then  because  the  wife 
is  made  of  the  man,  and  both  one  of  one  flesh,  a  man  shall 
leave  his  father  and  his  mother,  then  there  should  be  yet 
greater  affection  between  brothers  and  .sisters,  for  these  come 
of  the  same  jjarcnts,  but  man  and  wife  of  diflerent.  But  this 
is  saying  too  much,  becau.se  the  ordinance  of  God  is  of  more 
force  than  the  law  of  nature.  For  God's  precepts  are  not 
subject  to  the  law  of  nature,  but  nature  bends  to  the  precept* 
of  God.  Also  brethren  are  bom  of  one,  tliat  they  should  seek 
out  different  roads ;  but  the  man  and  the  wife  are  bom  of 
different  persons,  that  they  shoidd  coalesce  in  one.  The 
order  of  nature  al.so  follows  the  appointment  of  God.  For  as 
is  the  sap  in  trees,  so  is  affection  in  man.  The  sap  ascends 
from  the  roots  into  tlie  leaves,  and  passes  fortli  into  the  seed. 
Therefore  parents  love  their  childnn,  but  are  not  so  loved  of 
them,  for  the  desire  of  a  man  is  not  towards  his  |)arents,  but 
towards  the  sons  whom  Iv  li;«s  b«'gol ;  and  this  is  what  is  said, 


VER.  1 — 8.  ST.  MATTHEW.  653 

Therefore  shall  a  man  leave  his  father  and  his  mother,  and 
shall  cleave  unto  his  wife.     Chkys.  See  the  Misdom  of  the 
Teacher.     Being  asked,  Is  it  lawful.  He  said  not  straight, 
It  is  not  la^^-ful,  lest  they  should  be  troubled,  but  establishes 
it  through  a  proof.     For  God  made  them  from  the  beginning 
male  and  female,  and  not  merely  joined  them  together,  but 
bade  them  quit  father  and  mother;  and  not  bade  the  husband 
merely  approach  his  wife,  but  be  joined  to  her,  shewing  by 
this  manner  of  speaking  the  inseparable  bond.    He  even  added 
a  still  closer  union,  saying,  And  they  twain  shall  he  one  flesh. 
Aug.  Whereas  Scripture  witnesses  that  these   words  were  Aug. 
said  by  the  first  man,  and  the  Lord  here  declares  that  God  iit.ix.i9. 
spake   them,  hence  we  should  understand   that  by  reason 
of  the  ecstasy  which  had  passed  upon  Adam,  he  was  enabled 
to  speak  this  as  a  prophecy.     Remig.  The  Apostle  says  that  Eph.  5, 
this  is  a  mystery  in  Christ  and  the  Church;    for  the  Lord^^' 
Jesus    Christ  left  His   Father  when    He   came  down  from 
heaven  to  earth;  and  He  left  His  mother,  that  is,  the  syna- 
gogue, because  of  its  unbelief,  and  clave  unto  His  wife,  that 
is,  the   Holy  Church,  and  they  two  are  one   flesh,  that  is, 
Christ  and  the   Church  are  one  body.     Chrys.  When  He 
had  brought  forward  the  words  and  facts  of  the  old  law, 
He  then  interprets  it  with  authority,  and  lays  down  a  law, 
saying.  Therefore  they  are  no  more  twain,  hut  one  flesh.    For 
as  those  who  love  one  another  spiritually  are  said  to  be  one 
soul.  And  all  they  that  helieved  had  one  heart  and  one  soul,  Acta  4, 
so  husband  and  wife  who  love  each  other  after  the  flesh,  are 
said  to  be  one  flesh.     And  as  it  is  a  wretched  thing  to  cut 
the  flesh,  so  is  it  an  unjust  thing  to  put  away  a  wife.     Aug.  Aug. 
For  they  are  called  one,  either  from  their  union,  or  from  the  pei  xiv. 
derivation  of  the  woman,  who  was  taken  out  of  the  side  of  22. 
the  man.      Chrys.    He   brings  in  God  yet  again,  saying, 
What  God  has  joined,  let  no  man  put  asunder,  shewing  that 
it  is  against  both  nature  and  God's  law  to  put  away  a  wife ; 
against  nature,  because  one  flesh  is  therein  divided;  against 
law,  because  God  has  joined  and  forbidden  to  sunder  them. 
Jerome;  God  has  joined  by  making  man  and  woman  one 
flesh;    this  then  man  may  not  put  asunder,  but  God  only. 
Man  puts  asunder,  when  from  desire  of  a  second  wife  the 
first  is  put  away;  God  puts  asunder,  who  also  had  joined. 


054  (iOSPEL  AfCOIiniM.  Tt»  CHAP.  XIX. 

I  Cor.7,  when  by  consent  for  the  service  of  God  we  uo  have  our  wives 

jl'        as  iliough  we  had  tluMu  not.    Avo.  Behold  now  out  of  the  books 
Cont,     of  Moses  it  is  proved  to  the  Jews  that  a  wile  may  not  be  put 
xix.  29.  away.     For  they  thought  that  they  were  doing  according  to 
the  pur|>ort  of  Moses'  law  when  they  did   ])ut  tlicni  away. 
This  also  we  learn  hence  by  the  testimony  of  Christ  Himself, 
that  it  was  God  who  made  it  thus,  and  joined  them  male  and 
female;    which  when  the  .Manich.x'ans  deny,  they  are  con- 
demned, resisting   the   Gospel   of  Christ.      Pseido-Chrys. 
This  sentence  of  chastity  seemed  hard  to  these  adulterers; 
but  they  coidd  not  make  answer  to  the  arginnent.     Ilowbeit, 
they  will  not  submit  to  the  truth,  but  betake  themselves  for 
shelter  to  Moses,  as  men  having  a  bad  cause  fly  to  some 
powerful  personage,  that  wliere  justice  is  not.  liis  countenance 
may  ])revail;   T/iei/  say  unto  him,  Why  did  Moses  then  com- 
maud  lo  give  a  trriting  of  divorcement  ^  and  to  put  her  away? 
Jf.home;   Here  they  reveal  the   cavil  which   they  had  pre- 
pared;   albeit  the  Lord  had  not  given  sentence  of  Himself, 
but  had  recalled  to  their   minds   ancient  history,  and  the 
commands  of  Ciod.     Chrys.  Had  the  Lord  been  opjiosed  to 
the  Old  Testament,  He  would  not  thus  have  contended  in 
Moses'  behalf,  nor  have  gone  about  to  shew  that  what  was 
his  was    in    agreement  with    the    things  of  old.     But   the 
unspeakable  wisdom  of  Christ  made  answer  and  excuse  for 
these  in  this  manner,  He  saith   unto  them.  Mokes  for  the 
hardness  of  your  hearts   suffered   you    to  put   auay  your 
wives.     By  this   He  clears   Moses  from    tlieir  charge,  and 
Aug.     retorts  it  all  upon  their  own  head.     Aug.  For  how  great  was 
that  hardness!    When  not  even  the  intervention  of  a  bill  of 
divorce,  which  gave  room  for  just  and  ])rudent  men  to  endea- 
vour to  dissuade,  could  move  them  to  renew  the  conjugal 
affection.     And   with  what  wit  do  the    Manichajans  blame 
Moses,   as  severing  wedlock  by  a  bill  of  divorce,  and  com- 
mend   Christ   as,   on   the    contrary,  confirming   its   force? 
WTiereas   according   to   their   impious   science  they  should 
have  praised  Moses  for  putting  asunder  what  the  devil  had 
joined,  and  found  fault  with  Christ  who  riveted  the  bonds  of 
the  devil.     Chrys.  At  last,  because  what  He  had  said  was 
severe.  He  goes  back  to  the  old  law,  saying.  From  the  begin- 
ning it  teas  not  so.     .Jerome;  What  He  says  is  to  this  pur- 


VF.R.  0.  ST.  MATTHEW.  655 

pose.  Is  it  possible  that  God  should  so  contradict  Himself, 
as  to  command  one  thing  at  first,  and  after  defeat  His  own 
ordinance  by  a  new  statute?  Think  not  so;  but,  whereas 
Moses  saw  that  through  desire  of  second  wives  who  should 
be  richer,  younger,  or  fairer,  that  the  first  were  put  to  death, 
or  treated  ill,  he  chose  rather  to  suffer  separation,  than  the 
continuance  of  hatred  and  assassination.  Observe  moreover 
that  He  said  not  God  suffered  you,  but,  Moses;  shewing 
that  it  was,  as  the  Apostle  speaks,  a  counsel  of  man,  not  ai  Cor. 

7    12 

command  of  God.  Pseudo-Chrys.  Therefore  said  He  well,  '  * 
Moses  suffered,  not  commanded.  For  what  we  command, 
that  we  ever  wish;  but  when  we  suffer,  we  yield  against  our 
will,  because  we  have  not  the  power  to  put  full  restraint  upon 
the  evil  wills  of  men.  He  therefore  suffered  you  to  do  evil 
that  you  might  not  do  worse;  thus  in  suffering  this  he  was 
not  enforcing  the  righteousness  of  God,  but  taking  away  its 
sinfulness  from  a  sin;  that  while  you  did  it  according  to  His 
law,  your  sin  should  not  appear  sin. 

9.  And  I  say  unto  you.  Whosoever  shall  put  away 
his  wife,  except  it  be  for  fornication,  and  shall  marry 
another,  committeth  adultery :  and  whoso  marrieth 
her  which  is  put  away  doth  commit  adultery. 

Chrys.  Having  stopped  their  mouths.  He  now  set  forth 
the  Law  with  authority,  saying.  But  I  say  unto  you,  that 
uhoaoever  shall  put  auay  his  irife,  except  for  fornication^ 
and  marrieth  another^  commHieth  adultery.  Origen  ;  Per- 
haps some  one  will  say,  that  Jesus  in  thus  speaking,  suffered 
wives  to  be  put  away  for  the  same  cause  that  Moses  suffered 
them,  which  He  says  was  for  the  hardness  of  the  hearts  of 
the  Jews.  But  to  this  it  is  to  be  answered,  that  if  by  the 
Law  an  adulteress  is  stoned,  that  sin  is  not  to  be  understood 
as  the  shamefiil  thing  for  which  Moses  suffers  a  writing  Deut. 
of  divorcement;  for  in  a  cause  of  adultery  it  was  not  lawfiil^*'^' 
to  give  a  writing  of  divorcement.  But  Moses  perhaps  calls 
every  sin  in  a  woman  a  shameful  thing,  which  if  it  be  found 
in  her,  a  bill  of  divorcement  is  written  against  her.  But  we 
should  enquire,  If  it  is  lawful  to  put  away  a  wife  for  the 
cause  of  fornication  only,  what  is  it  if  a  woman  be  not  an 


05G  UOSPBL  ACCORDING  TO  (HAP.  XIX. 

acluUeress,  but  have  done  any  other  lieinouH  crinic;  have 
been  found  a  poisoner,  «)r  to  have  nuudercd  her  children? 
The  Lord  has  explained  this  matter  in  another  ]ilace,  saying, 
M*t.  6,  Whoso  puiteth  licr  an  ay,  except  /or  the  cause  of  fornication, 
niaketh  her  lo  commit  adnlterif,  f?iving  her  an  opportunity 
of  a  second  marriage.  Jkuome;  It  is  fornication  alone  which 
destroys  the  relationship  of  the  wife;  for  when  she  has 
divided  one  Hesh  into  two,  and  ha.s  separated  herself  by 
fornication  from  her  husband,  she  is  not  to  be  retained,  lest 
she  should  bring  her  husband  also  under  Uie  curse,  which 
'Prov.  Scrij)ture  has  spoken,  He  that  kcepeth  an  adulteress  is  a  fool 
'  and  nicked.  Psei'Do-Chrys.  Vot  as  he  is  cruel  and  unjust 
that  puts  away  a  cha.ste  wife,  so  is  he  a  fool  and  unjust  that 
retains  an  unchaste;  for  in  that  he  hides  the  guilt  of  his  wife,  he 
Aug.  Deis  an  encourager  of  foulness.  Aug.  For  a  reunion  of  the  wed- 
Aduit.*^  lock,  even  after  actual  commission  of  adulter}',  is  neither  shame- 
ii.  9.  f,il  nor  difficult,  where  there  is  an  undoubted  remissi<m  of  sin 
through  the  keys  of  the  kingdom  of  heaven  ;  not  tliat  after 
being  divorced  from  her  husband  an  adulteress  should  be 
called  back  again,  but  that  after  her  union  with  Christ  she 
should  no  longer  be  called  an  adulteres.s.  Pseudo-Chrys. 
For  every  thing  by  whatsoever  causes  it  is  created,  by  the 
same  is  it  destroyed.  It  is  not  matrimony  but  the  will  that 
makes  the  union  ;  and  therefore  it  is  not  a  separation  of 
bodies  but  a  separation  of  wills  that  dissolves  it.  He  then 
who  puts  away  his  wife  and  does  not  take  another  is  still  her 
husband;  for  though  their  bodies  be  not  united,  tlieir  wills  are 
united.  But  when  he  takes  another,  then  he  manifestly  puts 
his  wife  away ;  wherefore  the  Lord  says  not,  ^^^loso  putteth 
away  his  wife,  but,  M'hoso  marrieth  another,  committeth 
adultery.  Rabax.  Tliere  is  then  but  one  carnal  cause  why 
a  wife  should  be  put  away,  that  is,  fornication ;  and  but  one 
spiritual,  that  is,  the  fear  of  God.  But  there  is  no  cause  why 
while  she  who  has  been  put  away  is  alive,  another  should  be 
married.  Jerome  ;  For  it  might  be  that  a  man  might  falsely 
charge  an  innocent  wife,  and  for  the  sake  of  another  woman 
might  fasten  an  accusation  upon  her.  Therefore  it  is  com- 
manded so  to  put  away  the  first,  that  a  second  be  not  mar- 
ried while  the  first  is  yet  alive.  Also  because  it  might 
happen  that  by  the  same  law  a  wife   would   divorce  her 


VER.    10 — 12.  ST.  MATTHEW.  657 

husband,  it  is  also  provided  that  she  take  not  another 
husband;  and  because  one  who  had  become  an  adulteress 
would  have  no  further  fear  of  disgrace,  it  is  commanded  that 
she  marry  not  another  husband.  But  if  she  do  many  another, 
she  is  in  the  guilt  of  adultery;  wherefore  it  follows,  And 
whoso  marrieth  her  that  is  put  away,  committeth  adultery. 
Gloss.  He  says  this  to  the  terror  of  him  that  would  take  her  Gloss 
to  wife,  for  the  adulteress  would  have  no  fear  of  disgrace. 

10.  His  disciples  say  unto  him.  If  the  case  of  the 
man  be  so  with  his  wife,  it  is  not  good  to  marry. 

11.  But  he  said  unto  them.  All  men  cannot  re- 
ceive this  saying,  save  they  to  whom  it  is  given. 

12.  For  there  are  some  eunuchs,  which  were  so 
born  from  their  mother's  womb  :  and  there  are  some 
eunuchs,  which  were  made  eunuchs  of  men :  and 
there  be  eunuchs,  which  have  made  themselves  eu- 
nuchs for  the  kingdom  of  heaven's  sake.  He  that  is 
able  to  receive  it,  let  him  receive  it. 

Jerome;  A  wife  is  a  grievous  burden,  if  it  is  not  permitted 
to  put  her  away  except  for  the  cause  of  fornication.  For 
what  if  she  be  a  dninkard,  an  evil  temper,  or  of  evil  habits,  ' 
is  she  to  be  kept?  The  Apostles,  perceiving  this  burden- 
someness,  express  what  they  feel;  His  disciples  say  unto 
him,  If  the  case  of  the  man  he  so  with  his  wife,  it  is  not 
good  to  marry.  Chrys.  For  it  is  a  lighter  thing  to  contend 
with  himself,  sftid  his  own  lust,  than  with  an  evil  woman. 
Pseudo-Chrys.  And  the  Lord  said  not,  It  is  good,  but  rather 
assented  that  it  is  not  good.  However,  He  considered  the 
weaknessof  the  flesh;  But  he  said  unto  them.  All  cannot  receite 
this  saying;  that  is,  All  are  not  able  to  do  this.  Jerome; 
But  let  none  think,  that  wherein  He  adds,  save  they  to  whom 
it  is  given,  that  either  fate  or  fortune  is  implied,  as  though 
they  were  virgins  only  whom  chance  has  led  to  such  a 
fortune.  For  that  is  given  to  those  who  have  sought  it  of 
God,  who  have  longed  for  it,  who  have  striven  that  they 
might  obtain  it.     Pseudo-Chrys.  But  all  cannot  obtain  it, 

VOL.  L  2  u 


656  GOSPEL  ACCORDING  TO  i  II M'.  XIX. 

because  all  do  not  desire  to  obtain  it.  The  prize  is  before 
them;  he  who  desires  the  lionour  will  not  consider  the  toil. 
None  would  ever  van<|uiKh,  if  all  shunned  the  struggle. 
Because  then  some  have  fallen  from  their  j)ur])ose  of  con- 
tinence, we  ought  not  therefore  to  faint  from  that  virtue ; 
for  they  that  fall  in  the  battle  do  not  slay  tlie  rest.  That 
He  says  therefore,  Save  they  to  whom  it  is  given ^ 
shews  that  unless  we  receive  the  aid  of  grace,  we  have 
not  strength.  But  this  aid  of  grace  is  not  denied  to  such 
as  seek  it,  for  the  Lord  says  above,  Ask^  and  ye  shall 
receive.  Chrvs.  Then  to  shew  that  this  is  possible,  He  says, 
For  there  are  some  eiinuchSy  which  were  made  eunucfis  qf 
men;  as  much  as  to  say,  Consider,  had  you  been  so  made 
of  others,  you  would  have  lost  the  pleasure  without  gaining 
the  reward.  Pseudo-Chrys.  For  as  tlie  deed  without  tlie 
will  does  not  constitute  a  sin ;  so  a  righteous  act  is  not  in 
the  deed  unless  the  will  go  with  it.  That  therefore  is 
honourable  continence,  not  which  mutilation  of  body  of 
necessity  enforces,  but  which  the  will  of  holy  purpose  embraces. 
Jerome  ;  He  speaks  of  three  kinds  of  eunuchs,  of  whom  two 
are  carnal,  and  one  spiritual.  One,  those  who  are  so  bom  of 
their  mother's  womb ;  another,  those  whom  enemies  or  courtly 
luxury  has  made  so;  a  third,  tliose  who  have  made  themselves 
so  for  the  kingdom  of  heaven,  and  who  might  have  been  men, 
but  become  eunuchs  for  Christ.  To  them  the  reward  is 
promised,  for  to  the  others  whose  continence  was  involuntary-, 
nothing  is  due.  Hilary;  The  cause  in  one  item  he  assigns 
nature ;  in  the  next  violence,  and  in  the  last  his  own  choice, 
in  him,  namely,  that  determined  to  be  so  from  hope  of  the 
kingdom  of  heaven.  Pseudo-Chrys.  For  thty  are  bom  such, 
just  as  others  are  bom  having  six  or  four  fingers.  For  if 
God  according  as  He  fonned  our  bodies  in  the  beginning, 
had  continued  the  same  order  unchangeably,  the  working  of 
God  would  have  been  brought  into  oblivion  among  men. 
The  order  of  nature  is  therefore  changed  at  times  from  its 
nature,  that  God  the  framer  of  nature  may  be  had  in  remem- 
cf.  Orig.  brance.  Jerome  ;  Or  we  may  say  otherwise.  The  eunuchs 
from  their  mothers'  wombs  are  they  whose  nature  is  colder, 
and  not  prone  to  lust.  And  tliey  that  are  made  so  of  men 
are  they  whom  physicians  made  so,  or  they  whom  worship  of 


VER.  13 — 15.  ST.  MATTHEW.  059 

idols  has  made  effeminate,  or  who  from  the  influence  of 
heretical  teaching  pretend  to  chastity,  that  they  may  there- 
upon claim  truth  for  their  tenets.  But  none  of  them  obtain 
the  kingdom  of  heaven,  save  he  only  who  has  become  a 
eunuch  for  Christ's  sake.  Whence  it  follows.  He  that  is  able 
to  receive  it^  let  him  receive  it;  let  each  calculate  his  own 
strength,  whether  he  is  able  to  fulfil  the  rules  of  virginity 
and  abstinence.  For  in  itself  continence  is  sweet  and 
alluring,  but  each  man  must  consider  his  strength,  that  he 
only  that  is  able  may  receive  it.  This  is  the  voice  of  the 
Lord  exhorting  and  encouraging  on  His  soldiers  to  the  reward 
of  chastity,  that  he  who  can  fight  might  fight  and  conquer 
and  triumph-  Chrys.  When  he  says,  Who  have  made 
themselves  eunuchs.  He  does  not  mean  cutting  off  of  members, 
but  a  putting  away  of  evil  thoughts.  For  he  that  cuts  off  a 
limb  is  under  a  ciu'se,  for  such  an  one  undertakes  the  deeds 
of  mm'derers,  and  opens  a  door  to  Manicheans  who  ^depreciate 
the  creature,  and  cut  off  the  same  members  as  do  the  Gentiles. 
For  to  cut  off  members  is  of  the  temptation  of  daemons.  But  by 
the  means  of  which  we  have  spoken  desue  is  not  diminished 
but  made  more  urgent ;  for  it  has  its  sovuce  elsewhere,  and 
chiefly  in  a  weak  purpose  and  an  unguarded  heart.  For  if  the 
heart  be  well  governed,  there  is  no  danger  from  the  natural 
motions;  nor  does  the  amputation  of  a  member  bring  such 
peacefulness  and  immunity  from  temptation  as  does  a  bridle 
upon  the  thoughts. 

13.  Then  were  there  brought  unto  him  little 
children,  that  he  should  put  his  hands  on  them,  and 
pray :  and  the  disciples  rebuked  them. 

14.  But  Jesus  said.  Suffer  little  children,  and 
forbid  them  not,  to  come  unto  me :  for  of  such  is 
the  kingdom  of  heaven. 

15.  And  he  laid  his  hands  on  them,  and  departed 
thence. 

Pseudo-Chrys.  The  Lord  had  been  holding  discourse  of 
chastity ;  and  some  of  His  hearers  now  brought  unto  Him  infants, 
who  in  respect  of  chastity  are  the  purest;  for  they  supposed 

*2  u  2 


6W0  GOSPEL  ACCOUniNO  TO  Cll.vl".  MX. 

Uiat  it  was  the  pure  in  bo<ly  only  whom  He  had  approved ; 
and  this  is  that  which  is  said,  T/ien  were  browjht  unto  him 
little  children,  that  he  should  put  his  hands  on  them,  and 
pray.  OuKitiN  ;  1  oi  ihcy  now  understood  from  His  previoiui 
niifjfhty  works,  tliat  by  laying  on  of  His  hands  and  by  prayer 
evils  were  obviated.  They  bring  therefore  children  to  Him, 
judging  that  it  were  impossible  that  after  the  L<jrd  had  by 
His  touch  conveyed  divine  virtue  into  them,  hann  or  any 
demon  should  come  nigh  them.  Rkmiu.  For  it  was  a  custom 
among  the  ancients  that  little  children  should  be  brought  to 
aged  j)ersons,  to  receive  benediction  by  their  hand  or  tongue ; 
and  according  to  tliis  custom  little  children  are  now  brought 
to  the  Lord.  Pseudo-Chrys.  Hie  llesh  as  it  delights  not  in 
good,  if  it  hear  any  good  readily  forgets  it;  but  the  evil  that 
it  has  it  reUiins  ever.     But  a  little  while  before  Christ  took 

Matt,  a  little  child  and  said,  Except  ye  become  as  this  child,  ye 
'  '  shall  not  enter  into  the  kingdom  of  heaven,  yet  His  disciples, 
presently  forgetting  this  innocence  of  children,  now  forbid 
children,  as  imworthy  to  come  to  Christ.  Jerome;  Not 
because  they  liked  not  that  they  should  have  benediction  of 
the  Saviom's  hand  and  mouth;  but  forasumch  as  their  faith 
was  not  yet  perfect,  they  thought  that  He  like  other  men 
would  be  wearied  by  the  ap])lications  of  those  that  brought 
them.      CiiRVS.  Or   the   disciples  would    have    thnist  them 

^Ui^fM.  away,  from  respect  to  Christ's  dignity  ^  But  the  Lord  teaching 
them  holy  thoughts,  and  to  subdue  the  pride  of  this  world, 
took  the  children  into  His  arms,  and  promised  to  such  the 
kingdom  of  heaven;  But  Jesus  saith  unto  them.  Suffer  little 
children  and  forbid  them  not  to  coine  unto  me,  for  qf  such  is 
the  kingdom  qf  heaven.  Pseudo-Chuys.  For  who  were 
worthy  to  come  to  Chri.st,  if  simple  infancy  were  thrust  ;i\\  .i\  - 
Tlierefore  he  said.  Forbid  them  not.  For  if  they  shall  turu 
out  saints,  why  hinder  ye  the  sons  from  coming  to  their 
Father?  And  if  sinners,  why  do  ye  pronounce  a  sentence  of 
condemnati<m,  before  you  see  any  faidt  in  them?  Jerome; 
And  He  said  distinctly,  Of  such  is  the  kingdom  qf  heaven^ 
not  Of  these,  to  shew  that  it  was  not  years,  but  dis])osition 
that  det«'rmined  His  judgment,  and  that  the  leward  was 
promised  to  such  as  had  like  innocence  and  simplicity. 
Pseudo-Chrys.  The  present  passage  instructs  all  parents  to 


VER,  13 — 15.  ST.  MATTHEW.  G61 

bring  their  children  to  the  priests,  for  it  is  not  the  priest  who 
lays  his  hands  on  them,  but  Christ,  in  whose  name  hands  are 
laid.     For  if  he  that  offers  his  food  in  prayer  to  God  eats  it 
sanctified,  for  it  is  sanctified  by  the  word  of  God,  and  by 
prayer,  as  the  Apostle  speaks,  how  much  rather  ought  children  i  Tim. 
to  be  offered  to  God,  and  sanctified  ?    And  this  is  the  reason   ' 
of  blessing  of  food.  Because  the  whole  world  lieth  in  wicked-  i  John 
7iess ;  so  that  all  things  that  have  body,  which  are  a  great  ' 
part  of  the  world,  lie  in  wickedness.     Consequently  infants 
when  born,  are  as  respects  their  flesh  lying  in  wickedness. 

Origen;  Mystically;  We  call  them  children  who  are  yet 
carnal  in  Christ,  having  need  of  milk.  They  who  bring  the  babes 
to  the  Saviom-,  are  they  who  profess  to  have  knowledge  of  the 
word,  but  are  still  simple,  and  have  for  their  food  children's 
lessons,  being  yet  novices.  They  who  seem  more  perfect, 
and  are  therefore  the  disciples  of  Jesus,  before  they  have 
learnt  the  way  of  righteousness  which  is  for  children,  rebuke 
those  who  by  simple  doctrine  bring  to  Christ  childi'en  and 
babes,  that  is,  such  as  are  less  learned.  But  the  Lord  ex- 
horting His  disciples  now  become  men  to  condescend  to 
the  needs  of  babes,  to  be  babes  to  babes,  that  they  may 
gain  babes,  says.  For  of  such  is  the  kingdom  of  heaven.  For 
He  Himself  also,  when  He  was  in  the  form  of  God,  was 
made  a  babe.  These  things  we  should  attend  to,  lest  in 
esteeming  that  more  excellent  wisdom,  and  spiritual  ad- 
vancement, as  though  we  were  become  gi-eat  we  should 
despise  the  little  ones  of  the  Church,  forbidding  children  to 
be  brought  to  Jesus.  But  since  children  cannot  follow  all 
things  that  are  commanded  them,  Jesus  laid  His  hands  upon 
them,  and  leaving  virtue  in  them  by  His  touch,  went  away 
from  them,  seeing  they  were  not  able  to  follow  Him,  like  the 
other  more  perfect  disciples.  Remig.  Also  laying  His  hands 
upon  them,  He  blessed  them,  to  signify  that  the  lowly 
in  spirit  are  worthy  His  grace  and  blessing.  Gloss.  He  Gloss, 
laid  His  hands  upon  them  while  men  held  them,  to  signify  "°'^  °'^°' 
that  the  grace  of  His  aid  was  necessary.  Hilary  ;  The 
infants  are  a  type  of  the  Gentiles,  to  whom  salvation  is 
rendered  by  faith  and  hearing.  But  the  disciples,  in  their 
first  zeal  for  the  salvation  of  Israel,  forbid  them  to  approach, 
but  the  Lord  declares  that  they  are  not  to  be  forbidden.     For 


662  GOSPEL  ACCORDINO  TO  CHAP.  XIX. 

the  gift  of  the  Holy  Ghost  was  to  be  conferred  upon  the 
Gentiles  by  laying  on  of  hands,  as  soon  as  the  Law  had 
ceased. 

16.  And,  behold,  one  came  and  said  unto  him. 
Good  Master,  what  good  thing  shall  I  do,  that  I  may 
have  eternal  life  ? 

17.  And  he  said  unto  him,  Why  callest  thou  me 
good  ?  there  is  none  good  but  one,  that  is,  God  :  but 
if  thou  wilt  enter  into  life,  keep  the  commandments, 

18.  He  saith  unto  him.  Which?  Jesus  said.  Thou 
shalt  do  no  murder.  Thou  shalt  not  commit  adultery. 
Thou  shalt  not  steal.  Thou  shalt  not  bear  false 
witness, 

19.  Honour  thy  father  and  thy  mother  :  and.  Thou 
shalt  love  thy  neighbour  as  thyself. 

20.  The  young  man  saith  unto  him.  All  these  things 
have  I  kept  from  my  youth  up :  what  lack  I  yet  ? 

21.  Jesus  said  unto  him.  If  thou  wilt  be  perfect, 
go  and  sell  that  thou  hast,  and  give  to  the  poor, 
and  thou  shalt  have  treasure  in  heaven :  and  come 
and  follow  me. 

22.  But  when  the  young  man  heard  that  saying, 
he  went  away  sorrowful :  for  he  had  great  pos- 
sessions. 

Baban.  Raban.  This  man  had,  it  may  be,  heard  of  the  Lord,  that 
e  Bed.in  pjjjy.  ^^^^  ^Yiq  were  like  to  little  children  were  wortliy  to 
Mat.18,  enter  into  the  heavenly  kingdom  ;  but  desiring  to  know  more 
certainly,  he  asks  to  Iiave  it  declared  to  him  not  in  parables, 
but  expressly,  by  what  merits  he  might  attain  eternal  life. 
Therefore  it  is  said ;  And,  behold,  one  came  and  said  unto 
him,  Good  Master,  what  good  thing  shall  I  do  that  I  may 
have  eternal  life  ?  Jkkome  ;  He  that  asks  this  question  is 
both  young,  rich,  and  proud,  and  he  asks  not  as  one  that 
desires  to  learn,  but  as  tempting  Him.  This  we  can  prove 
by  this,  that  when  the  \^n(\  had  said  unto  him.  It  thou  wilt 


VER.   16 — ^'2.  ST.  MATTHEW.  663 

enter  into  life,  keep  the  commandments,  he    further   insi- 
diously asks,  which  are  the  commandments  ?  as  if  he  could 
not  read  them  for  himself,  or  as  if  the  Lord  could  command 
any  thing  contrary  to   them.     Chrys.    But  I  for  my  part,  Chrys. 
though  I  deny  not  that  he  was  a  lover  of  money,  because  ixiii.* 
Christ  convicts  him  as  such,   cannot  consider  him  to  have 
been  a  hypocrite,  because  it  is  unsafe  to  decide  in  uncertain 
cases,  and  especially  in  making  charges  against  any.     More- 
over Mark  removes  all  suspicion  of  this  kind,  for  he  says  that  Mark 
he  came  to  Him,  and  knelt  before  Him;    and  that  Jesus  ^^' ^''^* 
when  He  looked  on  him,  loved  him.     And  if  he  had  come  to 
tempt  Him,  the  Evangelist  would  have  signified  as  much,  as 
he  has  done  in  other  places.     Or  if  he  had  said  nothing 
thereof,  Christ  would  not  have  suffered  him  to  be  hid,  but 
would  either  have  convicted  him  openly,  or  have  covertly 
suggested  it.     But  He  does  not  this;    for  it  follows.  He  saith 
unto  him.  Why  askest  thou  me  concerning  good  ?    Aug.  This  Aug. 
may  seem  a  discrepancy,  that  Matthew  here  gives  it.  Why  ^^  ?"  * 
askest  thou  me  concerning  good?  whereas  Mark  and  Luke 63. 
have,  Why  callest  thou  me  good  ?  For  this.  Why  askest  thou 
me  concerning  good  ?    may  seem  rather  to  be  referred  to  his 
question.  What  good  thing  shall  I  do?  for  in  that  he  both 
mentioned   good,   and   asked   a    question.      But   this.   Good 
Master,  is  not   yet  a   question.     Either  sentence   may  be 
understood  thus  very  appropriately  to  the  passage.     Jerome  ; 
But  because  he  had  styled  Him  Good  Master,  and  had  not 
confessed  Him  as  God,  or  as  the  Son  of  God,  He  tells  him, 
that  in  comparison  of  God  there  is  no  saint  to  be  called  good, 
of  whom  it  is  said,  Confess  unto  the  Lord, /or  he  is  good;  Fs.]i8, 
and  therefore  He  says,  There  is  one  good,  that  is,  God.     But  ' 
that  none  should  suppose  that  by  this  the  Son  of  God  is 
excluded  from  being  good,  we  read  in  another  place,   The  johnio, 
good  Shepherd  layeth  down  his  life  for  his  sheep.     Aug.  Or,  ^"^  ^^ 
because  he  sought  eternal  life,  (and  eternal  life  consists  in  Trin.  i. 
such  contemplation  in  which  God  is  beheld  not  for  punish- 
ment, but  for  everlasting  joy,)  and  knew  not  with  whom  he 
spake,  but  thought  Him  only  a  Sou  of  Man,  therefore  He 
says.   Why  askest  thou  me  concerning  good,  calling  me  in 
respect  of  what  you  see  in  me.  Good  Master  ?  Tliis  form  of 
the  Son  of  Man  shall  appear  in  the  judgment,  not  to  the 


<'l)4  GOSPKL  ACCORDING  TO  (  H  A I     \  I  \  . 

righteous  only,  but  to  the  wicked,  and  the  very  ught  shall  be 
to  tliem  an  evil,  and  thuir  punishment.  But  there  is  a  sight  of 
My  form, in  wliicli  I  am  i<jual  to  (iod.  That  one  God  tlicrefore, 
Father,  Son,  and  Holy  Spirit,  is  alone  good,  because  none  see 
Him  to  mourning  and  sorrow,  but  only  to  salvation  and  true 
joy.  Jeromk;  For  Our  Saviour  does  not  reject  this  witness  to 
His  goodness,  but  corrected  the  error  of  ciUling  Him  Good 
Master  apart  from  God.  Ciikys.  Wherein  then  was  the  profit 
that  He  answered  thus  ?  He  leads  him  by  degrees,  and  teaches 
him  to  lay  aside  false  flatter}-,  and  rising  above  the  things 
which  are  upon  earth  to  cleave  to  God,  to  seek  things  to 
come,  and  to  know  Him  that  is  truly  good,  the  root  and 
source  of  every  good.  Origkn;  Christ  also  answers  thus, 
because  of  that  He  said,  JVhat  good  thing  nhall  I  do?  For 
when  we  depart  from  evil  and  do  good,  that  which  we  do 
is  called  good  by  comparison  with  what  other  men  do.  But 
when  compared  with  absolute  good,  in  the  sense  in  which 
it  is  here  said.  There  is  one  good,  our  good  is  not  good.  But 
some  one  may  say,  that  because  the  Lord  knew  that  the 
purpose  of  him  who  thus  asked  Him  was  not  even  to  do 
such  good  as  man  can  do,  that  therefore  He  said,  Why 
nskcst  ihoit  mc  concerning  good?  as  much  as  to  say,  Why 
do  you  ask  me  concerning  good,  seeing  you  are  not  prepared 
to  do  what  is  good.  But  after  Uiis  He  says,  If  thou  wilt 
enter  into  life,  keep  the  commandments.  Where  note,  that 
He  speaks  to  him  as  yet  standing  without  life;  for  that  man 
is  in  one  sense  without  life,  who  is  without  Him  who  said, 
/  am  the  life.  Otherwise,  every  man  uj^on  eartli  may  be, 
not  in  life  itself,  but  only  in  its  shadow,  while  he  is  clad  in  a 
body  of  death.  But  any  man  shall  enter  into  life,  if  he  keep 
himself  from  dead  works,  and  seek  living  works.  But  there 
are  dead  words  luid  living  words,  also  dead  thouglits  and 
livinj<  thoughts,  and  therefore  He  says.  If  thou  wilt  enter 
Ang.  into  life,  keep  the  commandments.  AiG.  And  He  said  not, 
g4  j'  If  thou  desirest  life  eternal;  but.  If  thou  uilt  enter  into  life^ 
calling  that  simply  life^  which  shall  be  everlasting.  Here 
we  should  consider  how  eternal  life  should  be  loved,  when 
this  nii.serable  and  finite  life  is  so  loved.  Rk.mig.  These 
words  prove  that  the  Law  gave  to  such  as  kept  it  not  only 
temporal  promises,  but  also  life  eternal.     And  because  the 


VER.  IG — '2-2.  ST.  MATTHEW.  663 

hearing  these  things  made  him  thoughtful,  He  saith  unto 
him.  Which?  Chrys.  This  he  said  not  to  tempt  Him,  but 
because  he  supposed  that  they  were  other  than  the  com- 
mandments of  the  Law,  which  should  be  the  means  of  hfe  to 
him.  Remig.  And  Jesus,  condescending  as  to  a  weak  one,  most 
graciously  set  out  to  him  the  precepts  of  the  Law ;  Jesus  said, 
TJiou  shall  do  no  murder,  and  of  all  these  precepts  follows 
the  exposition.  And  thou  shall  love  thy  neighbour  as  thyself. 
For  the  Apostle  says,  Whoso  lovelh  his  neighbour  has  fulJilledP^'^^- 
the  Law?  But  it  should  be  enquired,  why  the  Lord  has  ' 
enumerated  only  the  precepts  of  the  Second  Table?  Perhaps 
because  this  young  man  was  zealous  in  the  love  of  God, 
or  because  love  of  oiu*  neighbour  is  the  step  by  which  we 
ascend  to  the  love  of  God.  Origen;  Or  perhaps  these 
precepts  are  enough  to  introduce  one,  if  I  may  say  so,  to 
the  entrance  of  life;  but  neither  these,  nor  any  like  them, 
are  enough  to  conduct  one  to  the  more  inward  parts  of  life. 
But  whoso  transgresses  one  of  these  commandments,  shall 
not  even  come  to  the  entrance  in  unto  life.  Chrys.  But 
because  all  the  commandments  that  the  Lord  had  recounted 
were  contained  in  the  Law,  The  young  man  saith  unto  him. 
All  these  have  I  kept  from  my  youth  vp.  And  did  not  even 
rest  there,  but  asked  further.  What  lack  I  yet?  which  alone 
is  a  mark  of  his  intense  desire.  Remig.  But  to  those  who 
would  be  perfect  in  grace.  He  shews  how  they  may  come  to 
perfection,  Jesus  saith  unto  him,  If  thou  wilt  be  perfect,  go, 
and  sell  all  that  thou  hast,  and  give  to  the  poor.  Mark  the 
words;  He  said  not.  Go,  and  consume  all  thou  hast;  but 
Go,  and  sell;  and  not  some,  as  did  Ananias  and  Sapphira, 
but  All.  And  well  He  added,  that  thou  hast,  for  what  we 
have  are  our  lawful  possessions.  Those  therefore  that  he 
justly  possessed  were  to  be  sold;  what  had  been  gained 
unjustly  were  to  be  restored  to  those  from  whom  they  had 
been  taken.  And  He  said  not.  Give  to  thy  neighbours,  nor 
to  the  rich,  but  to  the  poor.  Aug.  Nor  need  it  be  made  a  Aug.  de 
scmple  in  what  monasteries,  or  to  the  indigent  brethren  of nJ*ch!26* 
what  place,  any  one  gives  those  things  that  he  has,  for  there 
is  but  one  commonwealth  of  all  Christians.  Therefore  where- 
soever any  Christian  has  laid  out  his  goods,  in  all  places 
alike  he  shall  receive  what  is  necessaiy  for  himself,  shall 
receive  it  of  that  wluch  is  Christ's.     Raban.  See  two  kinds 


(»0()  GOSPEL  ACCORDING  TO  CHAP.  XIX. 

of  life  wliich  we  have  heard  set  before  men ;   the  Active,  to 
wliich  pertains,  Thou  sfialt  not  kiil,  and  the  rest  of  the  Law; 
and  the  Contemplative,  to  wliich  pertains  this,  1/  thou  tcilt 
he  perfect.     The  active  pertains  to  the  Law,  the  contempla- 
tive to  the  Gospel;    for  as  the  Old  Testament  went  before 
Aug-     the  New,  so  good  action  goes  before  contemplation.     Aug. 
Faust.    Nor  are  such  only  partakers  in  the  kingdom  of  heaven,  who, 
^-  ^-      to  the  end  they  may  be  perfect,  sell  or  part  with  all  that  they 
have;  but  in  these  Christian  ranks  are  numbered  by  reason 
of  a  certain  communication  of  their  charity  a  multitude  of 
hired  troops;    those  to  whom  it  shall  be  said  in  the  end, 
Mat.25,  /  teas  hungry,  and  ye  gave  me  to  eat;    whom  be  it  far  from 
us  to  consider  excluded  from  life  eternal,  as  they  who  obey 
Hieron.  not  the  commands  of  the  Gospel.    Jkrome;  lliat  Vigilantius 
gila^j*' asserts  that  they  who  retain  the  use  of  their  property,  and 
**•        firom  time  to  time  divide  their  incomes  among  the  poor,  do 
better  than  they  who  sell  their  po.ssessions  and  lavish  them 
in  one  act  of  charity,  to  him,  not  I,  but  God  shall  make 
answer,  If  thou  wilt  be  perfect.  Go  and  sell.     That  which 
you  so  extol,  is  but  the  second  or  third  grade ;    which  we 
indeed  admit,  only  remembering  that  what  is  first  is  to  be 
Genna-  set  before  what  is  third  or  second.     Pseudo-Aug.  It  is  good 
Eccies.  to  distribute  with   discrimination  to  the  poor;    it  is  better, 
Dogra.    ^ith  resolve  of  following  the  Lord,  to  strip  one's  self  of  all  at 
once,  and   freed  from  anxiety  to   suffer  want  with   Christ. 
Chrys.  And  because  He  spake  of  riches  warning  us  to  strip 
ourselves  of  tliem.  He  promises  to  repay  things  greater,  by 
how  much  heaven  is  greater  than  earth,  and  therefore  He 
says.  And  thou  shalt  hare  treasure  in  heat-en.     By  the  word 
treasure  He  denotes  the  abundance  and  endurance  of  the 
reward. 

Origen;  If  every  commandment  is  fulfilled  in  this  one 
word.  Thou  shalt  love  thy  neighbour  as  thyself,  and  if  he 
is  perfect  who  has  fulfilled  every  command,  how  is  it  that 
the  Ijord  said  to  the  young  man,  If  thou  wilt  be  jwrfect, 
when  he  had  declared,  All  these  hare  I  kept  from  my  youth 
up.  Perhaps  that  he  says.  Thou  shalt  love  thy  neighbour  as 
thysel/y  was  not  said  by  the  Ix)rd,  but  added  by  some  one, 
for  neither  Mark  nor  Luke  have  given  it  in  this  place.  Or 
otherwise;  It  is  writt<*n  in  the  Gospel*  according  to  the 
*  See  abovr.  ]>.  A.  note  b. 


VER,  16 — 2-2.  ST.  MATTHEW.  667 

Hebrews,  that,  when  the  Lord  said,  Co,  and  sell  all  that 
thou  hast,  the  rich  man  began  to  scratch  his  head,  being 
displeased  with  the  saying.     Then  the  Lord  said  unto  him, 
How  sayest  thou,  I  have  kept  the  Law,  and  the  Prophets, 
since  it  is  written  in  the  Law,  Thou  shall  love  thy  neighbour 
as  thyself?     For  how  many  of  thy  brethren  sons  of  Abraham, 
clothed   in   filth,  perish  for  hunger?     Thy  house  is  full  of 
many  good  things,  and  nothing  goes  thereout  to  them.     The 
Lord  then,  desiring  to  con\dct  this  rich  man,  says  to  him. 
If  thou  wilt   be  perfect,  go  ajid  sell   all  that    thou   fiast, 
and  give  to  the  poor;    for  so  it  will  be  seen  if  thou  dost 
indeed  love  thy  neighbour  as  thyself     But  if  he  is  perfect 
who  has  all  the  virtues,  how  does  he  become  perfect  who 
sells  all  that  he  has  and  gives  to  the  poor?     For  suppose  one 
to  have  done  this,  will  he  thereby  become  forthwith  free  from 
anger,  desire,  havang  every  virtue,  and  abandoning  all  vice? 
Perhaps  wisdom   may  suggest,  that  he  that  has  given  his 
goods  to  the  poor,  is  aided  by  their  prayers,  receiving  of  their 
spiritual  abundance  to  his  want,  and  is  made  in  this  way 
perfect,  though   he   may  have  some  human  passions.      Or 
thus;  He  that  thus  exchanged  his  riches  for  poverty,  in  order 
that  he  might  become  perfect,  shall  have  assistance  to  become 
wise  in  Christ,  just,  chaste  also,  and  devoid  of  all  passion; 
but  not  so  as  that  in  the  moment  when  he  gave  up  all  his 
goods,  he  should  forthwith  become  perfect;  but  only  that  from 
that  day  forward  the  contemplation  of  God  will  begin  to 
bring  him  to  all  virtues.     Or  again,  it  will  pass  into  a  moral 
exposition,  and  say,  that  the  possessions  of  a  man  are  the 
acts  of  his  mind.     Christ  then  bids  a  man  to  sell  all  his  evil 
possessions,  and  as  it  were  to  give  them  over  to  the  virtues 
which  should  work  the  same,  which  were  poor  in  all  that  is 
good.    For  as  the  peace  of  the  Apostles  retimas  to  them  again,  Mat.io, 
unless  there  be  a  son  of  peace,  so  all  sins  return  upon  their 
actors,  when  one  will  no  longer  indulge  his  evil  propensities; 
and  thus  there  can  be  no  doubt  that  he  will  straightway 
become  perfect  who  in  this  sense  sells  all  his  possessions.     It 
is  manifest  that  he  that  does  these  things,  has  treasure  in 
heaven,  and  is  himself  become  of  heaven ;   and  he  will  have 
in  heaven  treasure  of  God's  glory,  and  riches  in  all  God's 
wisdom.     Such  an  one  will  be  able  to  follow  Christ,  for  he 
has  no  evil  possession  to  draw  him  off'  from  so  following. 


6«8  GOSPEL  ACCORDINO  TO  CHAP.  XIX. 

Jekome;  For  many  who  leave  their  riches  do  not  therefore 
follow  the  liOrd;  and  it  is  not  suflicient  for  perfection  that 
they  despise  money,  unless  they  jUso  follow  the  Saviour,  that 
unless  having  forsaken  evil,  they  also  do  what  is  good.  For 
it  is  easier  to  contcuin  the  hoard  than  (|uit  the  propensity^; 
therefore  it  follows,  And  come  and  Jvllow  me;  for  he  follows 
the  Lord  who  is  his  imitator,  and  who  walks  in  his  steps.  It 
follows,  And  tfhen  the  young  man  had  heard  these  irord.s,  he 
urentattay  sorrow/'al.  This  is  the  sorrow  that  leads  to  death. 
And  the  cause  of  liis  sorrow  is  added,  for  he  had  great 
possessions,  thorns,  that  is,  and  briars,  which  choked  the 
holy  leaven.  Chrys.  For  they  that  have  little,  and  they  that 
abound,  are  not  in  like  measure  encumbered.  For  the  acqui- 
sition of  riches  raises  a  greater  flame,  and  desire  is  more 
Aug.  violently  kindled.  Aug.  I  know  not  how,  but  in  the  love  of 
j'/*  '  worldly  superfluities,  it  is  what  we  have  already  got,  rather 
than  what  we  desire  to  get,  that  most  strictly  enthrals  us  For 
whence  went  this  young  man  away  sorrowfid,  but  that  he 
had  great  possessions?  It  is  one  thing  to  lay  aside  thoughts 
of  further  acquisition,  and  another  to  strip  ourselves  of  what 
we  have  already  made  our  own;  one  is  only  rejecting  what 
is  not  ours,  the  other  is  like  parting  with  one  of  our  own 
limbs.  Origen;  But  historically,  the  young  man  is  to  be 
praised  for  that  he  did  not  kill,  did  not  connnit  adultery;  but 
is  to  be  blamed  for  that  he  sorrowed  at  Christ's  words  calling 
him  to  perfection.  He  was  young  indeed  in  soul,  and  there- 
fore leaving  Christ,  he  went  his  way. 


23.  Then  said  Jesus  unto  his  disciples.  Verily  I 
say  unto  you.  That  a  rich  man  shall  hardly  enter  into 
the  kingdom  of  heaven. 

24.  And  again  I  say  unto  you,  It  is  easier  for  a 
camel  to  go  through  the  eye  of  a  needle,  than  for 
a  rich  man  to  enter  into  the  kingdom  of  (lod. 

25.  When  his  disciples  heard  it,  they  were  ex- 
ceedingly amazed,  saying.  Who  then  can  be  saved? 

26.  But  Jesus  beheld  them,  and  said  unto  them, 

^  Vallani  reada  '  roluptao,'  which    '  It  it  euier  to  relir.qniab  avarice  than 
wtmld  teem  to  make  tbo  pawwgc  roeao,    pleaaore.' 


VER.  23—26.  ST.  MATTHEW.  669 

With  men  Ibis  is  impossible ;  but  with  God  all  things 
are  possible. 

Gloss,  The  Lord  took  occasion  from  this  rich  man  to  Gloss. 
hold  discourse  concerning  the  covetous;  Then  said  Jesus^"^'^^' 
unto  his  disciples^  Verily  I  say  unto  you,  Sfc.  Chrys.  What 
He  spoke  was  not  condemning  riches  in  themselves,  but  those 
who  were  enslaved  by  them ;  also  encouraging  His  disciples 
that  being  poor  they  should  not  be  ashamed  by  reason  of 
their  poverty.  Hilary;  To  have  riches  is  no  sin;  but 
moderation  is  to  be  observed  in  our  havings.  For  how  shall 
we  communicate  to  the  necessities  of  the  saints,  if  we  have 
not  out  of  what  we  may  commmiicate  .f*  Raban,  But  though 
there  be  a  difference  between  having  and  loving  riches,  yet 
it  is  safer  neither  to  have  nor  to  love  them.  Remig.  Whence 
in  Maik  the  Lord  expounding  the  meaning  of  this  saying, 
speaks  thus.  It  is  hard  /or  them  that  trust  in  riches  to  enter  M^^rk 
into  the  kingdom  of  heaven.  They  trust  in  riches,  who  build  '  * 
all  their  hopes  on  them.  Jerome;  Because  riches  once 
gained  are  hard  to  be  despised.  He  saith  not  it  is  impossible, 
but  it  is  hard.  Difficulty  does  not  imply  the  impossibihty, 
but  points  out  the  infrequeucy  of  the  occurrence.  Hilary; 
It  is  a  dangerous  toil  to  become  rich;  and  guiltlessness 
occupied  in  increasing  its  wealth  has  taken  upon  itself 
a  sore  burden;  the  senant  of  God  gains  not  the  things 
of  the  world,  clear  of  the  sins  of  the  world.  Hence  is  the 
difficulty  of  entering  the  kingdom  of  heaven.  Chrys.  Having 
said  that  it  was  hard  for  a  rich  man  to  enter  into  the  kingdom 
of  heaven,  He  now  proceeds  to  shew  that  it  is  impossible, 
And  again  I  say  unto  you.  It  is  easier  for  a  camel  to  go 
through  the  eye  qf  a  needle,  than  for  a  rich  man  to  enter 
into  the  kingdom  qf  heaven.  Jerome;  According  to  this,  no 
rich  man  can  be  saved.  But  if  we  read  Isaiah,  how  the  Is.  60, 
camels  of  Midian  and  Ephah  came  to  Jerusalem  with  gifts 
and  presents,  and  they  who  once  were  crooked  and  bowed 
down  by  the  weight  of  their  sins,  enter  the  gates  of  Jerusalem, 
we  shall  see  how  these  camels,  to  which  the  rich  are  likened 
when  they  have  laid  aside  the  heavy  load  of  sins,  and  the 
distortion  of  their  whole  bodies,  may  then  enter  by  that 
narrow  and  strait  way  that  leads  to  life. 


<'7()  008PEL  ACCORDING  TO  CHAP.  XIX. 

Pseudo-Chrys.  Tlie  Gentile  souls  are  likened  tothedefonned 
body  of  the  camel,  in  which  is  seen  the  humpback  of  idolatry; 
for  the  knowledge  of  God  is  the  exaltation  of  the  soid.     The 
needle  is  the  Sou  of  God,  the  fine  j>oint  of  which  is  His  divinity, 
and  the  thicker  part  what  He  is  according  to  His  incarnation. 
But  it  is  altogether  straight  and  without  turning;  and  through 
the  womb  of  His  pa.ssion,  the  Gentiles  have  entered  into  life 
eternal.     By  this  needle  is  sewn  the  robe  of  immortality  ;  it  is 
this  needle  that  has  sewn  the  flesh  to  the  s])irit,  that  has 
joined  together  the  Jews  and  the  Gentiles,  and  coupled  man 
in   friendship    with    angels.     It   is   easier  therefore  for  the 
Gentiles  to  pass  through  the  needle's  eye,  than  for  the  rich 
Jews  to  enter  into   the   kingdom   of  heaven.     For  if  the 
Gentiles  are  with   such  difficulty  withdrawn  from   the  irra- 
tional worship  of  idols,  how  much   more  hardly   shall  the 
Jews  be  withdrawn  firom  the  reasonable  service   of  God? 
Gloes.    Gloss.  It  is  explained  otherwise ;  That  at  Jerusalem  there 
^{g^  °"  was  a  certain  gate,  called,  The  needle's  eye,  through  which 
a  camel  could  not  pass,  but  on  its  bended  knees,  and  after 
its  burden  had  been  taken  off;  and  so  the  rich  should  not 
be  able  to  pass  along  the  narrow  way  that  leads  to  life,  till 
he  had  put  off  the  burden  of  sin,  and  of  riches,  that  is,  by 
Greg,     ceasing  to  love  them.     Greg.  Or,  by  the  rich  man  He  intends 
*^'"^"      any  one  who  is  proud,  by  the  camel  he  denotes  the  right 
16.        humility.     The  camel  passed  througli  the  needle's  eye,  when 
our  Redeemer  through  the  narrow  way  of  suffering  entered 
in  to  the  taking  upon  Him  death ;  for  that  passion  was  a.s  a 
needle  which  pricked  the  body  with  pain.     But  the  camel 
enters  the  needle's  eye  easier  than  the  rich  man  enters  tlie 
kingdom  of  heaven  ;  because  if  He  had  not  first  shewn  us  by 
His  pa.ssion  the  form  of  His  humility,  our  proud  stiffness 
would  never  have  bent  itself  to  His  lowhness.     Chrys.  The 
disciples  though  poor  are  troubled  for  the  salvation  of  others, 
Aug.      beginning  even  now  to  have  the  bowels  of  doctors.     Auo. 
Quiwt.  YVhereas  the  rich  are  few  in  comparison  of  the  multitude  of 
26.        the  poor,  we  must  suppose  that  the  disciples  understood  all 
who  wish  for  riches,  as  included  in  the  number  of  the  rich. 
Chrys.  This  therefore  He  ])roceeds  to  shew  is  the  work  of 
God,  there  needing  much  grace  to  guide  a  man  in  the  midst 
of  riches;  But  Jos\is  beheld  them,  and  said  unto  them.  With 
men  this  is  impossible,  but  with  Qud  all  things  are  possible. 


VER.  27 — 30,  ST.  MATTHEW.  671 

By  the  word  beheld  them,  the  Evangelist  conveys  that  He 
soothed  their  troubled  soul  by  His  merciful  eye.  Remig. 
This  must  not  be  so  understood  as  though  it  were  possible 
for  God  to  cause  that  the  rich,  the  covetous,  the  avaricious, 
and  the  proud  should  enter  into  the  kingdom  of  heaven;  but 
to  cause  him  to  be  converted,  and  so  enter.  Chrys.  And 
this  is  not  said  that  you  should  sit  supinely,  and  let  alone  what 
may  seem  impossibilities ;  but  considering  the  greatness  of 
righteousness,  you  should  strive  to  enter  in  with  entreaty 
to  God. 

27.  Then  answered  Peter  and  said  unto  him. 
Behold,  we  have  forsaken  all,  and  followed  thee; 
what  shall  we  have  therefore  ? 

28.  And  Jesus  said  unto  them.  Verily  I  say  unto 
you.  That  ye  which  have  followed  me,  in  the  rege- 
neration when  the  Son  of  man  shall  sit  in  the  throne 
of  his  glory,  ye  also  shall  sit  upon  twelve  thrones, 
judging  the  twelve  tribes  of  Israel. 

29.  And  every  one  that  hath  forsaken  houses,  or 
brethren,  or  sisters,  or  father,  or  mother,  or  wife,  or 
children,  or  lands,  for  my  name's  sake,  shall  receive 
an  hundred  fold,  and  shall  inherit  everlasting  life. 

30.  But  many  that  are  first  shall  be  last ;  and  the 
last  shall  be  first. 

Origen;  Peter  had  heard  the  word  of  Christ  when  He 
said,  If  thou  wilt  be  perfect,  go  and  sell  all  that  thou  hast. 
Then  he  observed  that  the  young  man  had  departed  sorrowfiil, 
and  considered  the  difficulty  of  riches  entering  into  the  kingdom 
of  heaven ;  and  thereupon  he  put  this  question  confidently  as 
one  who  had  achieved  no  easy  matter.  For  though  what  he 
with  his  brother  had  left  behind  them  were  but  little  things, 
yet  were  they  not  esteemed  as  little  with  God,  who  considered 
that  out  of  the  fulness  of  their  love  they  had  so  forsaken  those 
least  things,  as  they  would  have  forsaken  the  greatest  things 
if  they  had  had  them.  So  Peter,  thinking  rather  of  his  will 
than  of  the  intrinsic  value  of  the  sacrifice,  asked  Him  confi- 


{i7'2  GOSPEL  ACCORDING  TO  CHAP.  XIX. 

Chryt.    denlly,  Behold^  tee  have  hft  all.     CiiRYS.  What  was  this  «//, 

Ui*°"  ^  blessed  Peter  ?  The  reeds,  your  net,  and  boat.  But  il>is 
he  says,  not  to  call  to  mind  his  own  nuifj^ianimity,  but  in 
order  to  propose  the  case  of  the  nnillitudf  of  ])oor.  A  poor 
man  might  have  said,  If  I  have  nought,  I  cannot  become 
perfect.  Peter  therefore  puts  this  (juestion  that  you,  poor 
man,  may  learn  that  you  are  in  nothing  behind.  For  he  had 
already  received  the  kingdom  of  heaven,  and  therefore  secure 
of  what  was  already  there,  he  now  asks  for  the  whole  world. 
And  see  how  carefully  he  frames  his  question  after  Christ's 
requirements:  Christ  required  two  things  of  a  rich  man,  to 
give  what  he  had  to  the  poor,  and  to  follow  Him;  wherefore 
he  adds,  and  have  foUotced  thee.  Origen  ;  It  may  be  said, 
In  all  things  which  the  Father  revealed  to  Peter  that  the 
Son  was,  righteousness,  sanctification,  and  the  like,  in  all 
we  have  followed  Thee.  Therefore  as  a  \-ictorious  athlete, 
he  now  asks  what  are  the  prizes  of  his  contest.  Jfuomk  ; 
Because  to  forsake  is  not  enough,  he  adds  tliat  which 
makes  perfection,  and  have  followed  thee.  We  have  done 
what  thou  comraandedst  us,  what  reward  wilt  thou  then  give 
us  ?  What  shall  tee  have  ?  Jerome  ;  He  sivid  not  only, 
Ye  tcho  have  left  alii  for  this  did  the  philosopher  Crates, 
and  many  other  who  have  despised  riches,  but  added,  and 
have  folloiced  me,  which  is  peculiar  to  the  Apostles  and 
believers.  Hilary  ;  The  disciples  had  followed  Christ  t« 
the  reffenerat ion,  that  is,  in  the  laver  of  baptism,  in  the  sancti- 
fication of  faith,  for  this  is  that  regeneration  which  the  Apo- 
stles followed,  and  which  the  Law  could  not  bestow.  Jerom  k  ; 
Or  it  may  be  constructed  thus,  Ve  which  have  followed  me, 
shall  in  the  regeneration  sit,  ifc.;  that  is,  when  the  dead 
shall  rise  from  corruption  incorrupt,  you  also  shall  sit  on 
thrones  of  judges,  condemning  the  twelve  tribes  of  Israel, 

Aug.  de  for  that  they  wotdd  not  believe  when  you  believed.     Aug. 

Civ.Dei, -j^yg  Qy,.  flegh  will  \fQ  regenerated  by  incorruplion,  as  our 
soul  also  shiUl  be  regenerated  by  faith.  Pseuiki-Chrys.  For 
it  would  come  to  pass,  that  in  the  day  of  judgment  llie  Jews 

^  The  later  editioiu  of  the  Catena,  named  bj  Origen  whom  S.  Jerome  in 

and  nearlj   all   the  Mm.  of  Jerome,  thio  place  followM,  and  aa  being  often 

read  '  Socrates.'  but  Vallarai    adopt*  alluded  to  by  S.  Jerome.     Thix  i«  fur* 

the  reading  of  a  few  Mm.,  Crate*,  aa  ther  support*"!  'v  >i-..  vt>.  r«    ..f  »he 

more  agreeable  to  history,   as   being  Catena. 


VER.  27 — 30.  ST.  MATTHEW.  67.3^ 

would  allege,  Lord,  we  knew  Thee  not  to  be  the  Son  of  God 
when  Thou  wast  in  the  flesh.     For  who  can  discern  a  treasure 
buried  in  the  ground,  or  the  sun  when  obscured  by  a  cloud  ? 
The  disciples  therefore  will  then  answer,  We  also  were  men, 
and  peasants,  obscure  among  the  multitude,  but  you  priests 
and  scribes  ;  but  in  us  a  right  will  became  as  it  were  a  lamp 
of  our  ignorance,  but  your  evil  v\'ill  became  to  you  a  blinding 
of  your  science.     Chrys.  He  therefore  said  not  the  Gentiles 
and  the  whole  world,  but,  the  tribes  of  Israel,  because  the 
Apostles  and  the  .Jews  had  been  brought  up  under  the  same 
laws  and  customs.     So  that  when  the   Jews   should  plead 
that  they  coidd   not  believe  in  Christ,  because  they  were 
hindered  by  their  Law,  the  disciples  will  be  brought  forward, 
who  had  the  same  Law.     But  some  one  may  say,  What  great 
thing  is  this,  when  both  the  Ninevites  and  the  Queen  of  the 
South  will  have  the  same  ?    He  had  before  and  will  again 
promise  them  the  highest  rewards ;    and  even  now  He  tacitly 
conveys  something  of  the  same.     For  of  those  others  He  had 
only  said,  that  they  shall  sit,  and  shall  condemn  this  genera- 
tion ;   but  He  now  says  to  the  disciples.  When  the  Son  of 
Man  shall  sit,  ye  also  shall  sit.     It  is  clear  then  that  they 
shall  reign  with  Him,  and  shall  share  in  that  glory ;  for  it 
is   such  honour  and  glory  unspeakable  that  He  intends  by 
the   thrones.     How  is  this   promise  fulfilled  ?    Shall   Judas 
sit  among  them  ?    By  no  means.     For  the  law  was   thus 
ordained  of  the  Lord  by  Jeremiah  the  Prophet,  /  will  speak  Jer.  is, 
it  upon  my  people,  and  upon  the  kingdom,  that  I  may  build,  ^' 
and  plant  it.     But  if  it  do  evil  in  my  sight,  then  will  I 
repent  me  of  the  good  which  I  said  I  would  do  to  them; 
as  much  as  to  say,  If  they  make  themselves  unworthy  of  the 
promise,   I   will   no   more  perform  that   I   promised.     But 
Judas  shewed  himself  unworthy  of  the  preeminence ;  where- 
fore when  He  gave  this  promise  to  His  disciples.  He  did  not 
promise  it  absolutely,  for  He  said  not,  Ye  shall  sit,  but.  Ye 
which  havefollowed  me  shall  sit ;  at  once  excluding  Judas, 
and  admitting  such  as  should  be  in  afler  time  ;  for  neither  was 
the  promise  confined  to  them  only,  nor  yet  did  it  include 
Judas  who  had  already  shewn  himself  undeserving.     Hilary; 
Their  following  Christ  in  thus  exalting  the  Apostles  to  twelve 
thrones  to  judge  the  twelve  tiibes  of  Israel,  associated  them 
VOL.  I.  2  X 


674  GOSPEL  ACCORDING  TO  c HAT    XIX, 

Aug.cbi  in  the  glory  of  the  twelve  Patriardis.     Aug.  From  this  pas- 

'"^*       sage   we   loam   that  Jesus   will  judge  with  His  disciples; 

Mat  12,  whence  He  says  in  another  place  to  the  Jews,  Therefore  shall 

they  be  your  judges.     And  whereas  He  says  they  shall  sit 

upon  twelve  thrones,  we  need  not  think  that  twelve  persons 

only  shall  judge  with  Him.     For  by  the  number  twelve  is 

signified  tlie  whole  number  of  those  that  shall  judge ;  and 

that  because  the  number  seven  which  generally  represents 

completeness  contains  the  two  numbers  four  and  three,  which 

multiplied  together  make  twelve.     For  if  it  were  not  so,  as 

Matthias  was  elected  into  the  place  of  the  traitor  Judas,  the 

Apostle  Paul  who  laboured  more  than  they  all  should  not 

have  place  to  sit  to  judge ;  but  he  shews  that  he  with  the 

rest  of  the  saints  pertains  to  the  number  of  judges,  when  he 

1  Cor. 6, says.  Know  ye  not  that  we  shall  judge  Angels?    Id.  In  the 

^         number  of  judges  therefore  are  included  all  that  have  left 

Serm.    their   all   and  followed  tlie  Lord.     Greg.    For   whosoever, 

Greg,    urged    by  the   spur  of  divine  love,   shall    forsake  what  he 

Mor.  I.  possesses  here,  shall  without  doubt  gain  there  the  eminence 

of  judicial  autliority;    and   shall   appear  as  judge  with  the 

Judge,  for  that  he  now  in  consideration  of  the  judgment 

Aug.  de  chastens  himself  by  a  voluntary  poverty.     Aug.    llie  same 

XX.  6.   '  holds  good,  by  reason  of  this  number  twelve,  of  those  that 

are  to  be  judged.     For  when  it  is  said,  Judging  the  twelve 

tribes,  yet  is  not  the  tribe  of  Len,  which  is  the  thirteenth, 

to  be  exempt  from  being  judged  by  them  ;    nor  shall  they 

judge  this  nation  alone,  and  not  also  oUier  nations.     Pseudg- 

Chrys.   Or,  by  that,  /n   the  regenerationy  Christ   designs 

the  period  of  Christianity  that  should  be  after  His  ascension, 

in  which  men  were  regenerated  by  baptism  ;  and  that  is  the 

time  in  which  Chri.st  sate  on  the  throne  of  His  glory.     And 

hereby  you  may  see  that   He  spake  not  of  the  time  of  the 

judgment  to  come,  but  of  the  calling  of  the  Gentiles,  in  tliat 

He  said  not,  IVhen  the  Son  of  Man  shall  come  sitting  upon 

the  throne  of  his  majesty ;    but  only.  In  the  regeneration 

when  he  shall  sit,  which  was  from  the  time  tliat  the  Genules 

Pa.  47,  begpan  to  believe  on  Christ;  according  to  that,  God  shall  reign 

over  the  heathen  ;   God  sitteth  upon  his  holy  throne.     From 

that  time  also  tlie  Apostles  have  sat  upon  twelve  thrones, 

that  is,  over  all  Chri.stian8 ;  for  every  Christian  who  receives 


VER.  27 — 30.  ST.  MATTHEW.  675 

the  word  of  Peter,  becomes  Peter's  throne,  and  so  of  the  rest 
of  the  Apostles.  On  these  thrones  then  the  Apostles  sit, 
pEircelled  into  twelve  dinsions,  after  the  variety  of  minds 
and  hearts,  known  to  God  only.  For  as  the  Jewish  nation 
was  spht  into  twelve  tribes,  so  is  the  whole  Christian  people 
divided  into  twelve,  so  as  that  some  souls  are  numbered 
with  the  tribe  of  Reuben,  and  so  of  the  rest,  according  to 
their  several  qualities.  For  all  have  not  all  graces  ahke,  one 
is  excellent  in  this,  another  in  that.  And  so  the  Apostles 
will  judge  the  twelve  tribes  of  Israel,  that  is,  all  the  Jews, 
by  this,  that  the  Gentiles  received  the  Apostles'  word.  The 
whole  body  of  Christians  are  indeed  twelve  thrones  for 
the  Apostles,  but  one  throne  for  Christ.  For  all  excellencies 
are  but  one  throne  for  Christ,  for  He  alone  is  equally  perfect 
in  all  virtues.  But  of  the  Apostles  each  one  is  more  perfect 
in  some  one  particular  excellence,  as  Peter  in  faith ;  so  Peter 
tests  upon  his  faith,  John  on  his  innocence,  and  so  of  the 
rest.  And  that  Christ  spake  of  reward  to  be  given  to  the 
Apostles  in  this  world,  is  shewn  by  what  follows.  And  every 
one  that  haih  forsaken  houses^  or  brethren,  or  sisters,  ^c. 
For  if  these  shall  receive  an  hundred  fold  in  this  life,  without 
doubt  to  the  Apostles  also  was  promised  a  reward  in  this 
present  life.  Chrys.  Or;  He  holds  out  rewards  in  the  future 
life  to  the  Apostles,  because  they  were  already  looking  above, 
and  desired  nothing  of  things  present;  but  to  others  He 
promises  things  present.  Origen;  Or  otherwise;  Whoso- 
ever shall  leave  all  and  follow  Christ,  he  also  shall  receive 
those  things  that  were  promised  to  Peter.  But  if  he  has 
not  left  all,  but  only  those  things  in  special  here  enume- 
rated, he  shall  receive  manifold,  and  shall  possess  eternal 
life.  Jerome  ;  There  are  that  take  occasion  from  this  passage 
to  bring  foi*ward  the  thousand  years  after  the  resurrection, 
and  say  that  then  we  shall  have  a  hundred  fold  of  the  things 
we  have  given  up,  and  moreover  life  eternal.  But  though 
the  promise  be  in  other  things  worthy,  in  the  matter  of 
wives  it  seems  to  have  somewhat  shameful,  if  he  who  has 
forsaken  one  wife  for  the  Lord's  sake,  shall  receive  a  hundred 
in  the  world  to  come.  The  meaning  is  therefore,  that  he  that 
has  forsaken  carnal  things  for  the  Saviour's  sake,  shall  receive 
spiritual  things,  which  in  a  comparison  of  value  are  as  a 

2  x'2 


070  COSI'IiL  ACCOKDINtj  TO  CllAl'.  MX. 

huudrefl  to  a  small  luunber.     Origen  ;   And  in  this  world, 
because  for  his  brethren  after  the  flesh  he  sliidl  find  many 
brethren  in  the  faith;    for  parents,  all  the  Bishops  and  Pres- 
byters; for  sons,  all  that  liave  the  age  of  sons.     The  Angels 
also  are  brethren,  and  all  they  are  sisters  that  have  oflered 
themselves  chaste  virgins  to  Christ,  as  well  they  that  still 
continue  on  earth,  as  they  that  now  live  in  heaven.     The 
houses  and  lands  manifold  more  suppose  in  the  repose  of 
Paradise,  and  the  city  of  God.     And  besides  all  these  things 
Aug.      they  shall  possess  eternal  life.      Aug.    Tliat  He  says,  An 
De\,xx.hundred  fold,  is  explained  by  the  Apostle,  when  he  says, 
^'  As   having  nothing,  and  get  possessing  alt  things.     For  a 

6,10.  hundred  is  sometimes  put  for  the  whole  universe.  Jerome i 
And  tliat,  And  every  one  that  hath  forsaken  brethren,  agrees 
Mat.io,  with  that  He  had  said  before,  /  am  come  to  set  a  man  at 
variance  with  his  father.  For  they  who  for  the  faith  of 
Christ  and  the  preaching  of  the  Gospel  shall  despise  all 
the  ties,  the  riches,  and  pleasures  of  this  world,  they  shall 
receive  an  hundred  fold,  and  shall  possess  eternal  life.  Chrys. 
But  when  He  says.  He  that  hasforsaketi  wife,  it  is  not  to  be 
taken  of  actual  severing  of  the  mamage  tie,  but  that  we  should 
hold  the  ties  of  the  faith  dearer  than  any  other.  And  here  is,  I 
think,  a  covert  allusion  to  times  of  persecution;  for  because  there 
should  be  many  who  would  draw  away  their  sons  to  heathen- 
ism, when  that  should  happen,  they  should  be  held  neither 
as  fathers,  nor  husbands.  Raban.  But  because  many  with 
what  zeal  they  take  up  the  pursuit  of  virtue,  do  not  with  the 
same  complete  it;  but  either  grow  cool,  or  fall  away  rai)idly; 
it  follows,  But  many  that  are  first  shall  be  last,  and  the  last 
first,  Origen;  By  tliis  He  exhorts  those  that  come  late  to 
the  heavenly  word,  to  haste  to  ascend  to  perfection  before 
many  whom  they  see  to  have  grown  old  in  the  faith.  This 
sense  may  also  overthrow  those  that  boast  to  have  been 
educated  in  Christianity  by  Christian  parents,  esjwcially  if 
those  parents  have  filled  the  Episcopal  see,  or  the  office 
of  Priests  or  Deacons  in  the  Church  ;  and  hinder  them 
from  desponding  who  have  entertained  the  Christian  doc- 
trines more  newly.  It  has  also  another  meaning;  the 
^first,  are  the  Israelites,  who  become  last  because  of  their 
unbelief;  and  the  Gentiles  who  were  Inst  become  first.     He 


VER.  27—30.  ST.  MATTHEW.  677 

is  careful  to  say,  Many;  for  not  all  who  are  first  shall  be 
last,  nor  all  last  first.  For  before  this  have  many  of  mankind, 
who  by  nature  are  the  last,  been  made  by  an  angelic  life 
above  the  Angels;  and  some  Angels  who  were  first  have 
been  made  last  through  their  sin.  Remig.  It  may  also  be 
referred  in  particular  to  the  rich  man,  who  seemed  to  be  first, 
by  his  fulfilment  of  the  precepts  of  the  Law,  but  was  made 
last  by  his  preferring  his  worldly  substance  to  God.  The 
holy  Apostles  seemed  to  be  last,  but  by  leaving  all  they 
were  made  first  by  the  grace  of  humility.  There  are  many 
who  having  entered  upon  good  works,  fall  therefirom,  and 
from  having  been  first,  become  last. 


CHAR  XX. 

1.  For  the  kingdom  of  heaven  is  like  unto  a  man 
that  is  an  housholder,  which  went  out  early  in  the 
morning  to  hire  labourers  into  his  vineyard. 

2.  And  when  he  had  agreed  with  the  labourers  for 
a  penny  a  day,  he  sent  them  into  his  vineyard. 

3.  And  he  went  out  about  the  third  hour,  and 
saw  others  standing  idle  in  the  market-place, 

4.  And  said  unto  them ;  Go  ye  also  into  the 
vineyard,  and  whatsoever  is  right  I  will  give  you. 
And  they  went  their  way. 

5.  Again  he  went  out  about  the  sixth  and  ninth 
hour,  and  did  likewise. 

6.  And  about  the  eleventh  hour  he  went  out,  and 
found  others  standing  idle,  and  saith  unto  them,  Why 
stand  ye  here  all  the  day  idle  ? 

7.  They  say  unto  liim.  Because  no  man  hath 
hired  us.  He  saith  unto  them.  Go  ye  also  into  the 
vineyard ;  and  whatsoever  is  right,  that  shall  ye 
receive. 

8.  So  when  even  was  come,  the  lord  of  the  vine- 
yard saith  unto  his  steward.  Call  the  labourers,  and 
give  them  their  hire,  beginning  from  the  last  unto 
the  first. 

9.  And  when  they  came  that  were  hired  about  the 
eleventh  hour,  they  received  every  man  a  penny. 

10.  But  when  the  first  came,  they  supposed  that 
they  should  have  received  more ;  and  they  likewise 
received  every  man  a  penny. 


VER.  1 16.  GOSPEL  ACCORDING  TO  ST.  MATTHEW.  679 

11.  And  when  they  had  received  it,  they  murmured 
against  the  goodman  of  the  house, 

12.  Saying,  These  last  have  wrought  but  one  hour, 
and  thou  hast  made  them  equal  unto  us,  which  have 
borne  the  burden  and  heat  of  the  day. 

1 3.  But  he  answered  one  of  them,  and  said.  Friend, 
I  do  thee  no  wrong  :  didst  not  thou  agree  with  me 
for  a  penny  ? 

14.  Take  that  thine  is,  and  go  thy  way:  I  will 
give  unto  this  last,  even  as  unto  thee. 

15.  Is  it  not  lawful  for  me  to  do  what  I  will  with 
mine  own  ?  Is  thine  eye  evil,  because  I  am  good  ? 

16.  So  the  last  shall  be  first,  and  the  first  last : 
for  many  be  called,  but  few  chosen. 

Remig.  To  establish  the  truth  of  this  saying,  There  are 
manyjirst  that  shall  be  last^andlastjirst,  the  Lord  subjoins 
a  similitude.  Pseudo-Chrys.  The  Master  of  the  household 
is  Christ,  whose  house  aie  the  heavens  and  the  earth ;  and 
the  creatures  of  the  heavens,  and  the  earth,  and  beneath  the 
earth,  His  family.  His  vineyard  is  righteousness,  in  which 
are  set  divers  sorts  of  righteousness  as  vines,  as  meekness, 
chastity,  patience,  and  the  other  virtues;  all  of  which  are 
called  by  one  common  name  righteousness.  Men  are  the 
cultivators  of  this  vineyard,  whence  it  is  said.  Who  went  out 
early  in  the  morning  to  hire  labourers  into  his  vineyard. 
For  God  placed  His  righteousness  in  our  senses,  not  for  His 
own  but  for  our  benefit.  Know  then  that  we  are  the  hired 
labourers.  But  as  no  man  gives  wages  to  a  labourer,  to  the 
end  he  should  do  nothing  save  only  to  eat,  so  likewise  we 
were  not  thereto  called  by  Christ,  that  we  should  labour  such 
things  only  as  pertain  to  our  own  good,  but  to  the  glory  of 
God.  And  like  as  the  hired  labourer  looks  first  to  his  task, 
and  after  to  his  daily  food,  so  ought  we  to  mind  first  those 
things  which  concern  the  glory  of  God,  then  those  which 
concern  our  own  profit.  Also  as  the  hired  labourer  oc- 
cupies the  whole  day  in  his  Lord's  work,  and  takes  but  a 


680  GOSPEL  ACCORDING  TO  CHAP.  XX. 

hinglo  hour  lor  his  own  meal ;  so  ought  we  to  occupy  our 

whole  hfe  in  the   glory   of  God,  taking  but  a  verj-  small 

portion  of  it  for  the  uses  of  this  world.     And  as  the  hired 

labourer  when  he  has  done  no  work  is  ashamed  that  day 

to  enter  the  house,  and  ask  his  food ;  how  should  not  you  be 

ashamed  to  enter  the  church,  and  stand  before  the  fiice  of 

God,   when   you  have  done   nothing  good  in  the  sight  of 

Greg.    God?     Greg.   Or;  The  Master  of  the  household,  that  is,  our 

^°"'j'^°  Maker,  has  a  vineyard,  that  is,  the  Church  universal,  which 

1-  has  borne  so  many  stocks,  as  many  saints  as  it  has  put  forth 

from  righteous  Abel  to  the  very  last  saint  who  shall  be  bom 

in  the  end  of  the  world.     To  instruct  this  His  j>eople  as  for 

the  dressing  of  a  \'ineyard,  the  Lord  has  never  ceased  to  send 

out  His  labourers ;  first  by  the  Patriarchs,  next  by  the  teachers 

of  the  Law,  then  by  the  Prophets,  and  at  the  last  by  the 

Apostles,  He  has  toiled  in  the  cultivation  of  His  vineyard; 

though   every   man,   in  whatsoever   measure  or   degree   he 

has  joined  good  action  with  right  faith,  has  been  a  labourer 

in  the  vineyard.      Origen  ;  For  the  whole  of  this   present 

life  may  be   called  one   day,  long   to  us,  short  compared 

fireg.     to    the   existence   of   God.       Greg.    The    morning   is   that 

"  '  *"P*  age  of  the   world  which  was  from  Adam    and  Noah,  and 

therefore  it  is  said.  Who  went  out  early  in  the  morning  to 

hire  labourers  into  his  vineyard.     The  terms  of  their  hiring 

He  adds.  And  when  he  had  agreed  with  the  labourers  for  a 

denarius  a  day.     Origen  ;  The  denarius  I  suppose  here  to 

mean   salvation.     Remig.  A  denarius  was  a  coin   anciently 

equal  to  ten  sesterces,  and  bearing  the  king's  image.     Well 

therefore  does  the   denarius  represent  the   reward   of  the 

keeping  of  the  decalogue.     And  that,  Having  agreed  with 

them  for  a  denarius  a  day,  is  well  said,  to  shew  that  every 

man  labours  in  the  field  of  the  holy  Church  in  hope  of  the  future 

Greg,    reward.     Greg.   The  third  hour  is  the  period  from  Noah  to 

nbi  sup.  Abraham ;  of  which  it  is  said.  And  he  went  out  afjout  the  third 

hour, amlsaw  others  standing  ill  the  ynarket-plaee  idle.  Origen; 

The  market-place  is  all  that  is  without  the  vineyard,  that  is, 

without  the  Church  of  Christ.     Pseudo-Chrys.  For  in  this 

world  men  live  by  buying  and  selling,  and  gain  their  support. 

Greg,    by  defrauding  each  other.     Greg.  He  that  lives  to  himself, 

ubi  »ap.  jy^ji  f^^,jg  Q„  ji^p  delights  of  the  flesh,  is  rightly  accused  as 


VER.  1 16,  ST.  MATTHEW.  681 

idle,  forasmuch  as  he  does  not  seek  the  finit  of  godly  labour. 
Pseudo-Chrys.  Or;  The  eV//earenot  sinners,  for  they  are  called 
dead.  But  he  is  idle  who  works  not  the  work  of  God.  Do 
you  desire  to  be  not  idle  ?  Take  not  that  which  is  another's ; 
and  give  of  that  which  is  your  own,  and  you  have  laboured 
in  the  Lord's  \dneyard,  cultivating  the  vine  of  mercy.  It 
follows,  And  he  said  unto  them.  Go  ye  also  into  my  vineyard. 
Observe  that  it  is  with  the  first  alone  that  He  agrees  upon 
J;he  sum  to  be  given,  a  denarius ;  the  others  are  hired  on  no 
'express  stipulation,  but  What  is  right  I  will  give  you.  For 
the  Lord  knowing  that  Adam  would  fall,  and  tliat  aU  should 
hereafter  perish  in  the  deluge,  made  conditions  for  hhn,  that 
he  should  never  say  that  he  therefore  neglected  righteousness, 
because  he  knew  not  what  reward  he  should  have.  But  with 
the  rest  He  made  no  contract,  seeing  He  was  prepared  to 
give  more  than  the  labourers  could  hope.  Origen  ;  Or,  He 
did  not  call  upon  the  labourers  of  the  third  hour  for  a 
complete  task,  but  left  to  their  own  choice,  how  much  they 
should  work.  For  they  might  perform  in  the  vineyard  work 
equal  to  that  of  those  who  had  wrought  since  the  morning,  if 
they  chose  to  put  forth  upon  their  task  an  operative  energy, 
such  as  had  not  yet  been  exerted.  Greg.  The  sixth  hour  Greg, 
is  that  from  Abraham  to  Moses,  the  ninth  that  fi'om  Moses  to  "  ^^^' 
the  coming  of  the  Lord.  Pseudo-Chrys.  These  two  hours 
are  coupled  together,  because  in  the  sixth  and  ninth  it  was 
that  He  called  the  generation  of  the  Jews,  and  multiplied  to 
publish  His  testaments  among  men,  whereas  the  appointed 
time  of  salvation  now  drew  nigh.  Greg.  The  eleventh  hour  Greg, 
is  that  from  the  coming  of  the  Lord  to  the  end  of  the  world.  ^"P' 
The  labourer  in  the  morning,  at  the  third,  sixth,  and  ninth 
hours,  denotes  the  ancient  Hebrew  people,  which  in  its  elect 
from  the  very  beginning  of  the  world,  while  it  zealously  and 
with  right  faith  served  the  Lord,  ceased  not  to  labour  in  the 
husbandry  of  the  vineyard.  But  at  the  eleventh  the  Gentiles 
are  called.  For  they  who  through  so  many  ages  of  the 
world  had  neglected  to  labour  for  their  living,  were  they 
who  had  stood  the  whole  day  idle.  But  consider  their 
answer ;  They  say  unto  him.  Because  no  man  hath  hired  us  ; 
for  neither  Patriarch  nor  Prophet  had  come  to  them.  And 
what  is  it  to  say.  No  man  hath  hired  us,  but  to  say,  None 


682  OOSPBL  ACCORDING  TO  CHAP.  XX. 

has  preached  to  us  the  way  of  life.  I'seudo-Chrys.  For 
what  is  our  hiring,  and  the  wages  of  that  hiring?  ITie 
promise  of  eternal  life ;  for  ihe  Gentiles  knew  neither  God, 
nor  God's  promises.  Hilary;  These  then  arc  sent  into  the 
vineyard,  Qo  ye  also  into  my  rinoyord.  Raban.  Hut  when 
they  had  rendered  their  day's  task,  at  the  fitting  time  for 
payment,  When  even  uas  come,  that  is,  when  the  day  of  this 
world  was  drawing  to  its  close.  Pseudo-Ciirys.  Consider, 
He  gives  the  reward  not  the  next  morning,  but  in  the  evening. 
Thus  the  judgment  shall  take  place  while  this  world  is  still 
standing,  and  each  man  shall  receive  that  which  is  due  to 
him.  This  is  on  two  accounts.  First,  because  the  happiness 
of  the  world  to  come  is  to  be  itself  the  reward  of  righteous- 
ness; so  the  award  is  made  before,  and  not  in  that  world. 
Secondly,  tliat  sinners  may  not  behold  the  blessedness  of  that 
day,  The  Lord  saith  unto  his  steward,  that  is,  the  Son  to  the 

Glo«8.    Holy  Spirit.     Gloss.  Or,  if  you  choose,  the  Father  saith  unto 
non  occ. 

wed  vid.  the  Son ;  for  the  Father  wrought  by  the  Son,  and  the  Son  by 

Raban.  ^^  Holv  Spirit,  not  that  there  is  any  difference  of  substance, 
or  majesty.  Origen  ;  Or;  The  Lord  said  to  his  steward^ 
that  is,  to  one  of  the  Angels  who  was  set  over  the  payment 
of  the  labourers ;  or  to  one  of  those  many  guardians,  according 

Gal.  4,  to  what  is  written,  that  The  heir  as  long  as  he  is  a  child  is 
under  tutors  and  governors.  Remig.  Or,  the  Lord  Jesus 
Christ  Himself  is  the  master  of  the  household,  and  also  the 
steward,  like  as  He  is  the  door,  and  also  the  kee|H'r  of  the 
door.  For  He  Himself  will  come  to  judgment,  to  render  to 
each  man  according  to  that  he  has  done.  He  therefore  calls 
His  labourers,  and  renders  to  them  their  wages,  so  that  when 
they  shall  be  gathered  together  in  the  judgment,  each  man 
shall  receive  according  to  his  works.     Origen  ;  But  the  first 

Heb.ll, labourers  having  the  witness  through  faith  have  not  received 
the  promise  of  God,  the  lord  of  the  household  providing  some 
better  thing  for  us,  that  they  without  us  shfiuld  not  be  made 
perfect.  And  because  we  have  obtained  mercy,  we  hoj)e  to 
receive  the  reward  first,  we,  that  is,  who  are  Christ's,  au<l  after 
us  they  that  wrought  before  us ;  wherefore  it  is  said,  Call  the 
labourers,  and  give  them  their  hire^  beginning  from  the  last 
unto  the  first.  Pseitdo-Chrys.  For  we  always  give  more 
willingly,  where  we  give  without  return,  seeing  it  is  for  our 


VKR.   1 — 16.  ST.  MATTHEW.  683 

own  honour  that  we  give.     Therefore  God  in  giving  reward 
to  all  the  saints  shews  himself  just ;  in  giving  to  us,  merciful; 
as  the  Apostle  speaks,  That  the  Gentiles  might  glorify  Ood^ova.ie, 
for  his  mercy ;  and  thence  it  is  said,  Beginning  from  the 
last  even  tmto  the  first.     Or  surely  that  God  may  shew  His 
inestimable    mercy,    He   first   rewards    the    last  and   more 
unworthy,  and  afterwards  the  first ;  for  of  His  great  mercy  He 
regarded  not   order   of  merit.      Aug.    Or;   The   lesser   areAug.de 
therefore  taken  as  first,  because  the  lesser  are  to  be  made  rich.  lu.  24. 
Greg.  They  get  alike  a  denarius  who  have  wrought  since  Greg. 
the  eleventh  hour,  (for  they  sought  it  with  their  whole  soul,) "  ^  ^"^* 
and  who  have  wrought  since  the  first.     They,  that  is,  who 
were    called   from   the   beginning   of  the  world   have  alike 
received  the  reward  of  eternal  happiness,  with  those  who 
come  to  the  Lord  in  the  end  of  the  world.     Pseudo-Chrys. 
And  this  not  with  injustice.     For  he  who  was  bom  in  the 
first  period  of  the  world,  lived  no  longer  than  the  determined 
time  of  his  life,  and  what  harm  was  it  to  him,  though  the 
world  continued  after  his  leaving  it  ?    And  they  that  shall 
be  bom  towards  its  close  will  not  live  less  than  the  days 
that  are  numbered   to  them.     And  how  does   it  cut  their 
labour  shorter,  that  the  world  is  speedily  ended,  when  they 
have  accomplished  their  thread   of  life  before  ?    Moreover 
it  is  not  of  man  to  be  bom  sooner  or  later,  but  of  the  power 
of  God.     Therefore  he  that  is   bom  first  cannot  claim  to 
himself  a  higher  place,  nor  ought  he  to  be  held  in  contempt 
that  was  bom  later.     And  when  they  had  received  it,  they 
murmured  against  the  goodman  of  the  house,  saying.     But 
if  this  we  have  said  be  true,  that  both  first  and  last  have  lived 
their  own  time,  and  neither  more  nor  less;    and  that  each 
man's  death  is  his  consummation,  what  means  this  that  they 
say.  We  have  home  the  burden  and  heat  of  the  day  ?  Because 
to  know  that  the  end  of  the  world  is  at  hand  is  of  great  force 
to  make  us  do  righteousness.     Wherefore  Christ  in  His  love  to 
us  said,  TJie  kingdom  of  heaven  shall  draw  nigh.     Whereas  Matt.  4, 
it  was  a  weakening  of  them  to  know  that  the  duration  of  the^' 
world  was  to  be  yet  long.     So  that   though  they  did  not 
indeed  live    through    the  whole  of    time,  they  seem  in  a 
manner  to  have  bome  its  weight.     Or,  by  the  burden  of  the 
day  is  meant  the  burdensome  precepts  of  the  Law  ;  and  the 


<>W1  ♦iO'^l'Kl    ACCOKDING  TO  rHAT'.  XX. 

heat  iiiav  ho  tliat  ((iii-imiinf^  tniiptation  to  en.  .r  which 
r\il  spirits  rontriviMl  \\>v  tin  in.  siirriii;^'  lliciii  to  iiiiilaU; 
the  (ieiitik's;  iVoin  all  which  things  the  (ienlih-s  \m  re 
exnnpt,  1)t'lirvinLr  •»'>  Christ,  and  l>v  coMiprndionsin  s-.  of" 
Gr^.  grace  luiiii,^  s,i\c(l  i  i)iiiplit(  I\  .  (iniii.  ()r;  To  1m  .ir  tin- 
""P"  burden  and  heal  ol  thr  <lay.  i>  to  be  wearied  through  a  lite 
of  long  duration  with  tlic  Ik  ats  of  tlu>  Hesli.  lint  it  inav 
bo  asked,  How  can  tlnv  he  said  to  niimmir.  wlun  tin  \  arc 
called  to  the  kingdom  of  hciMiir  lor  luiic  wlio  nuuinurs 
shall  receive  the  kingdom,  and  none  wlio  r(i(i\(s  that  can 
murmur.  C'liuvs.  But  we  ought  not  to  pui'-ui'  tliroiiu;h  i\(  rv 
particular  the  circiunstanccs  of  a  parable  ;  Imi  (  ntrr  into  its 
general  scope,  and  seek  nothing  further.  Ihis  then  is  not 
introduced  in  order  to  represent  some  as  moved  with  envy, 
but  to  exhibit  the  honour  that  shall  be  given  us  as  so  great 
Greg,  as  that  it  might  stir  the  jealousy  of  others.  Greg.  Or 
ubi  nop.  because  tlie  old  fathers  down  to  the  Lord's  coming,  notwith- 
standing their  righteous  lives,  were  not  brought  to  the  king- 
dom, this  mummr  is  theirs.  But  we  who  have  come  at  the 
eleventh  hour,  do  not  mminur  after  our  labours,  forasnuuli 
as  having  come  into  this  world  after  the  coming  of  the 
Mediator,  we  arc  brought  to  the  kingdom  a.s  soon  as  e\ er  we 
depart  out  of  the  body.  Jerome;  Or,  all  that  were  railed 
of  old  envy  the  Gentiles,  and  arc  pained  at  the  grace  of  the 
Gospel.  Hil.\ry;  And  this  munnur  of  the  labourers  cor- 
responds with  the  frowardncss  of  this  niiion.  wliiih  i\,\\ 
in  the  time  of  Moses  were  stiff-neck- d.  IJi  mh,.  I5y  this 
one  to  whom  his  aii-wt  r  is  ui\tn,  may  Ix  uuilcr>tood  all  the 
1)1  Tn  \  iiiu'  .h\\  -,  whom  ho  calU  friends  becau.se  of  their  faith. 
J\sKi  Do-Ciiias.  'Huir  coiii]ilaint  was  not  that  thev  were 
defraudcil  of  their  rij^'litl'iil  ri'com))cnse,  bnt  tliat  the  others 
had  rctei\v'(l  more  than  tlie\  d'  Mr\(  !.  I-'or  the  (uvioiis 
have  as  much  )>  lin  at  otlnrs'  mici  (  ---^  as  at  their  ow  n  lo-s. 
From  which  it  i^  cl' ar,  that  eu\y  flows  IVoni  \ain  j^lorv. 
A  man  is  j^rievcd  to  be  sc'Coiid,  because  he  wishes  to  he 
fir-'  M  '..,,,,;.  .  this  feeling  of  envy  by  sa\iug,  ni(Ut  Ihou 
?/   '  ■"/■  a  denarius?     Jeromi.;    A    denarius 

bears  tin    liu,'ur<-   ol"  ih  •  King,      ^<>n  have   tli   r  t'-i  1 

the    reward  whieh    I    pronii>M d    \ou.   that    i>.    i.u    n..    _ 1 

likeness;    what   desin  st    thou    nion    -      \n'l    vet    it  is  not  that 


VER.   1 — 16,  ST.  MATTHEW,  685 

thou  shouldest  have  more,  but  that  another  should  have  less 
that   thou  seekest     Take   that   is  thine,  and  go  thy  way. 
Remig.  That  is,  take  thy  reward,  and  enter  into  glory.     /  uill 
give  to  this  last,  that  is,  to  the  gentile  people,  according  to  their 
deserts,  as  to  thee.     Origen  ;   Perhaps  it  is  to  Adam  He 
says.  Friend,  I  do  thee  no  wrong ;  didst  thou  not  agree  with 
me  for  a  denarius  ?     Take  that  thine  is,  and  go  thy  way. 
Salvation  is  thine,  that  is,  the  denarius.     /  will  give  unto  this 
last  also  as  unto  thee.     A    person  might  not  improbably 
suppose,  that  this  last  was  the  Apostle  Paul,  who  wrought 
but  one  hour,  and  was  made  equal  with  all  who  had  been 
before  him.     Aug.    Because  that  life  eternal  shall  be  equal  Aug.  de 
to  all  the  saints,  a  denarius  is  given  to  all;  but  forasmuch  as  virg! 
in  that  life  eternal  the  light  of  merits  shall  shine  diversely,  26. 
there  are  with  the  Father  many  mansions;    so  that  under 
this  same  denarius  bestowed  unequally  one  shall  not  live 
longer  than   another,  but  in  the  many  mansions  one  shall 
shine  with  more  splendour  than  another.    Greg.  And  because  Greg. 
the  attainment  of  this  kingdom  is  of  the  goodness  of  His  will,'^^'  ^"P" 
it  is  added,  Is  it  not  lawful  for  me  to  do  what  I  will  with 
mine  own  ?    For  it  is  a  foolish  complaint  of  man  to  murmur 
against  the  goodness  of  God.     For  complaint  is  not  when  a 
man  gives  not  what  he  is  not  bound  to  give,  but  if  he  gives 
not  what  he  is  bound  to  give;   whence  it  is  added,  /*  thine 
eye  evil  because  I  am  good  ?     Remig,  By  the  eye  is  vmder- 
stood  his  purpose.     The  Jews  had  an  evil  eye,  that  is,  an 
evil  purpose,  seeing  they  were  grieved  at  the  salvation  of 
the  Gentiles.     Whereto  this  parable  pointed.  He  shews  by 
adding.  So  the  Jirst  shall  be  last,  and  the  last  Jirst ;    and 
so  the  Jews  of  the  head  are  become  the  tail,  and  we  of  the 
tail  are  become  the  head.     Pseudo-Chrys.    Or;    He  says 
the  first  shall  be  last,  and  the  last  first,  not  that  the  last  are 
to  be  exalted  before  the  first,  but  that  they  should  be  put 
on  an  equality,  so  that  the  difference  of  time  should  make 
no  difference  in  their  station.     That  He  says,  Foi'  many  are 
called,  but  few  chosen,  is  not  to  be  taken  of  the  elder  saints, 
but  of  the  Gentiles ;    for  of  the  Gentiles  who  were  called 
being  many,  but  few  were  chosen.     Greg.    There  be  very  Greg, 
many  come  to  the  faith,  yet  but  few  arrive  at  the  heavenly  "^^  ^"P' 
kingdom  ;  many  follow  God  in  words,  but  shun  Him  in  their 


<{B0  GOSPEL  ACCORDING  TO  CHAT.  XX. 

lives.  Wliereof  spring  two  things  to  be  thought  upon.  J'lic 
first,  that  none  should  j)resuinc  ought  concerning  himself; 
for  though  he  be  called  to  the  faitli,  he  knows  not  whether 
he  shall  be  chosen  to  the  kingdom.  Secondly,  that  none 
should  despair  of  his  neighbour,  even  though  he  see  him 
lying  in  vices ;  because  he  knows  not  the  riches  of  the 
Divine  mercy. 

Or  otherwise.  The  morning  is  our  childhood ;  the 
third  hour  may  be  understood  as  our  youth,  the  sun  as 
it  were  mounting  to  his  height  is  the  advance  of  the 
heat  of  age ;  the  sixth  hour  is  manhood,  when  the  sun 
is  steady  in  his  meridian  height,  representing  as  it  were 
the  maturity  of  strength ;  by  the  ninth  is  understood  old  age, 
in  which  the  sun  descends  from  his  vertical  height,  as  our 
age  falls  away  from  the  fervour  of  youth  j  the  eleventh  hour 
is  tliat  age  which  is  called  decrepit,  and  doting.  Chrys. 
That  He  called  not  all  of  them  at  once,  but  some  in  the 
morning,  some  at  the  third  hour,  and  so  fortli,  proceeded  from 
>  yMk^«  the  difference  of  their  minds^.  He  then  called  them  when 
they  would  obey;  as  He  also  called  the  thief  when  he  would 
obey.  Whereas  they  say,  Because  no  man  hath  hired  us, 
we  ought  not  to  force  a  sense  out  of  every  particular  in  a 
parable.  Further,  it  is  the  labourers  and  not  the  Lord  who 
speak  thus;  for  that  He,  as  far  as  it  pertains  to  Him,  calls  all 
men  from  their  earliest  years,  is  shewn  in  this,  He  tcent  out 
early  in  the  morning  to  hire  labourers.  Greg.  They  then 
who  have  neglected  till  extreme  old  age  to  live  unto  God, 
have  stood  idle  to  the  eleventli  hour,  yet  even  these  the 
master  of  the  household  calls,  and  oftentimes  gives  them 
their  reward  before  other,  inasmuch  as  they  depart  out  of 
the  body  into  the  kingdom  before  those  that  seemed  to  be 
called  in  their  childhood,  Origen;  But  this,  M'hy  stand  ye 
here  all  the  day  idle?  is  not  said  to  such  as  having  begun 
0«1. 8,  in  the  gpirit,  have  been  made  perfect  by  the  fleshy  as  inviting 
*■  them  to  return  again,  and  to  live  in  the  Spirit.     This  we 

s])eak  not  to  dissuade  prodigid  sons,  who  have  consumed 
their  substance  of  evangelic  doctrine  in  riotous  living,  from 
returning  to  their  father's  house;  but  because  they  are  not 
like  those  who  sinned  in  their  youth,  before  they  had  learnt 
the  things  of  the  faith.     Chrys.  When  He  says,  The  Jirnt 


VER.   17 — 19.  ST.  MATTHEW.  687 

shall  be  last,  and  the  last  Jirst,  He  alludes  secretly  to  such 
as  were  at  the  first  eminent,  and  afterwards  set  at  nought 
virtue ;  and  to  others  who  have  been  reclaimed  from  wickedness, 
and  have  surpassed  many.  So  that  this  parable  was  made 
to  quicken  the  zeal  of  those  who  are  converted  in  extreme 
old  age,  that  they  should  not  suppose  that  they  shall  have 
less  than  others. 

17.  And  Jesus  going  up  to  Jerusalem  took  the 
twelve  disciples  apart  in  the  way,  and  said  unto 
them, 

18.  Behold,  we  go  up  to  Jerusalem;  and  the  Son 
of  man  shall  be  betrayed  unto  the  Chief  Priests  and 
unto  the  Scribes,  and  they  shall  condemn  him  to 
death, 

19.  And  shall  deliver  him  to  the  Gentiles  to  mock, 
and  to  scourge,  and  to  crucify  him :  and  the  third 
day  he  shall  rise  again. 

Chrys.  The  Lord  leaving  Galilee,  did  not  go  up  straight-  Chrys. 
way  to  Jerusalem,  but  first  wrought  miracles,  refuted  thei^^!" 
pharisees,  and  taught  the  disciples  concerning  perfection  of 
hfe,  and  its  reward;  now  when  about  to  go  up  to  Jerusalem, 
He  again  speaks  to  them  of  His  passion.  Origen  ;  Judas 
was  yet  among  the  twelve;  for  he  was  perhaps  still  worthy 
to  hear  in  private  along  with  the  rest  the  things  which  his 
Master  should  suffer.  Pseudo-Chrys.  For  the  salvation 
of  men  entirely  rests  upon  Christ's  death;  nor  is  there  any 
thing  for  which  we  are  more  bound  to  render  thanks  to  God, 
than  for  His  death.  He  imparted  the  mystery  of  His  death 
to  His  disciples  for  this  reason,  namely,  because  the  more 
precious  treasure  is  ever  committed  to  the  more  worthy 
vessels.  Had  the  rest  heard  of  the  passion  of  Christ,  the 
men  might  have  been  troubled  because  of  the  weakness  of 
their  faith,  and  the  women  because  of  the  tenderness  of 
their  nature,  which  such  matters  do  commonly  move  to  tears. 
Chrys.  He  had  indeed  told  it,  and  to  many,  but  obscurely, 
as  in  that,  Destroy  this  temple ;  and  again,  There  shall  no  John  2, 
sign  be  given  it  but  the  sign  0/ Jonas  the  Prophet.  But  now  ]^^^  jg 
He  imparted  it  clearly  to  His  disciples.      Pseudo-Chrys.  39. 


688  G08PKL  ACCOlU'ISi 


<   M  \l'.    W. 


That  word  li,}ii)ltl,  is  a  w^r.!  of  stn  v.,  i,,  l,i(l  llicm  l.i\  up 
in  tlu'ir  hearts  the  imMii.M  \  (,t  ihis  pus,  nl.  He  s;i\s.  Jlc 
;/o  iifi;  as  inneh  as  to  sa\ ,  ^  .■  n,  r  that  1  -^o  of  Mv  Inc-will 
to  death.  ^Vht•Il  linn  ye  shall  see  Me  haii;^'  ii|ion  \\\,-  cros«, 
deciii  not  lliat  1  am  no  more  tlian  man;  lor  thouj^li  to  bo 
ahh'  to  (lie  is  human;  y(  t  to  he  willing'  to  die  is  more  tlian 
liuman.  Oiucii  n  ;  Mrdiiatint^  then  of  this,  u  ,•  oiiLrlit  to  know 
that  olten  e\en  w  hen  thi're  is  certain  trial  to  he  nnder^^one, 
we  ou^^dit  to  oiler  ourselves  to  it.      Ihit   lorasnnudi  as  it  was 

Mat.lO,  said  above,  Jf'/ien  tlKiijifrsciule  t/dii  hi  <inr  cih/.flir  i/,  lo 
another^  it  belon<^'s  to  tlie  wise  in  Christ  to  judj^je  when  the 
season  requires  that  he  shun,  and  when  that  he  go  to  meet 
dan-^ers.  Jekomi;;  lie  had  often  told  His  disciples  of  His  jtas- 
sion,  but  because  it  might  have  slipped  out  of  their  ree(d- 
lection  by  reason  of  the  many  things  they  had  heard  in  the 
mean  while,  now  when  lie  is  going  to  Jerusalem,  and  going 
to  take  His  disciples  with  Him,  He  fortifies  them  against 
the  trial,  that  they  should  not  be  scandalized  when  the 
persecution  and  shame  of  the  Cross  should  corae.  Pskiik)- 
Chrys.  For  when  sorrow  comes  at  a  lime  \\v  are  lookiiiLj  lor 
it,  it  is  found  hghter  than  it  would  have  been,  had  it  taken 
us  by  sur])rise.  Chrys.  He  fore\\ariis  them  also  in  order 
that  they  should  leam  that  He  conies  to  His  passion  wittingly, 
and  willingly.  And  at  the  first  He  had  foretold  only  His 
death,  but  now  that  they  are  more  diseij)lined,  He  Inin^'s 
forth  yet  more,  as,  Tltcij  slmll  dc/inr  liim  to  (hr  CntUrs. 
Raban.  For  Judas  delivered  the  Lord  to  the  .h  \\>.  and  tliev 
delivered  Him  to  the  Gentiles,  that  is  to  Pilati ,  and  the 
Roman  power.  To  this  end  tlie  1-ord  refused  to  be  j)ros- 
perous  ill  this  world,  hnt  r.itlu  r  i  hose  to  suffer  affliction,  that 
He  might  shew  us,  wlio  have  yielded  to  dfli^lits,  ihniiii^'h 
how  great  bitterness  we  niuvt  needs  n  turn;   wIkik  c  it  toliows, 

Aug.       '^^  mock,  and   to  s(i/nri/f,   mul   to   </u</f'>/.       \i  <;.    In    His 

^y*"'  Passion  we  see  what  we  ought  to  suffer  for  the  irnth,  and  iu 

Dei,  .  t  1  • 

x»iii.49.  His  resurrection  what  we  ought  to  hope  in  eternity;  wlience 

it  is  said,  And  shall  rise  nyain  the  third  day.     C'hhys.  This 

was  added,  that  win  n   ilie\    should  .see  the  snU'erings,  they 

Aug.  de should  look  for  the  resurrection.     ;\UG.   l''or  <»iir  death,  that 

g  "°*''"  namely  of  the  Saviour  according  to  the  body,  was  to  us  a 

salvation  from  two  death  .s,  both  of  soul  and  hodv.and   I  lis 


VER.  20 — 23.  ST.  MATTHEW.  689 

one  resurrection  gained  for  us  two  resurrections.  This  ratio 
of  two  to  one  springs  out  of  the  number  three;  for  one  and 
two  are  three. 

Origen;  There  is  no  mention  that  the  disciples  either 
said  or  did  any  thing  upon  hearing  of  these  sufferings  that 
should  thus  come  upon  Christ;  remembering  what  the  Lord 
had  said  to  Peter,  they  were  afraid  they  should  have  had  the 
like  or  worse  addressed  to  themselves.  And  yet  there  be 
scribes  who  suppose  tliat  they  know  the  divine  writings,  who 
condemn  Jesus  to  death,  scourge  Him  with  their  tongues, 
and  crucify  Him  herein,  that  they  seek  to  take  away  His  doc- 
trine; but  He,  vanishing  for  a  season,  again  rises  to  appear 
to  those  who  received  His  word  that  it  could  be  so. 

20.  Then  came  to  him  the  mother  of  Zebedee's 
children  with  her  sons,  worshipping  him,  and  desiring 
a  certain  thing  of  him. 

21.  And  he  said  unto  her.  What  wilt  thou?  She 
saith  unto  him,  Grant  that  these  my  two  sons  may 
sit,  the  one  on  thy  right  hand,  and  the  other  on  the 
left,  in  thy  kingdom. 

22.  But  Jesus  answered  and  said.  Ye  know  not 
what  ye  ask.  Are  ye  able  to  drink  of  the  cup  that 
I  shall  drink  of,  and  to  be  baptized  with  the  baptism 
that  I  am  baptized  with?  They  say  unto  him.  We 
are  able. 

23.  And  he  saith  unto  them.  Ye  shall  drink  indeed 
of  my  cup,  and  be  baptized  with  the  baptism  that 
I  am  baptized  with :  but  to  sit  on  my  right  hand, 
and  on  my  left,  is*  not  mine  to  give,  but  it  shall  be 
given  to  them  for  whom  it  is  prepared  of  my  Father. 

Jerome;  The  Lord  having  concluded  by  saying,  And 
shall  rise  again  the  third  day;  the  woman  thought  that  after 
His  resmrection  He  should  forthwith  reign,  and  with  woman- 
ish eagerness  grasps  at  what  is  present,  forgetful  of  the  future. 
Pseudo-Chrys.  This  mother  of  the  sons  of  Zebedee  is  Mark 
Salome,  as  her  name  is  given  by  another  Evangelist,  herself  |g'  j*' ' 

VOL.  I.  2   Y 


iiihi  OOSPF.L  ACCOUDINO  TO  CHAP.  JUt. 

truly  peaceful,  and  the  mother  of  sons  of  peace.  From  this 
place  we  learn  the  eminent  merit  of  this  woman;  not  only 
had  her  sons  left  their  father,  but  she  had  left  her  husband, 
suul  had  followed  Christ;  for  He  could  live  without  her,  but 
she  could  not  be  saved  without  Christ.  Except  any  will  say 
that  between  the  time  of  the  Apostle's  calling,  and  the  suffer- 
ing of  Christ,  Zebedee  was  dead,  and  that  thus  her  sex 
helpless,  her  age  advanced,  she  was  follomng  Christ's  steps; 
for  faith  never  grows  old,  and  religion  feels  never  weary. 
Her  maternal  affection  made  her  bold  to  ask,  whence  it 
is  said,  S/te  icorshipped  Him,  and  desired  a  certain  thing 
of  Him;  i.  e.  she  did  Him  reverence,  requesting  that  what 
she  should  ask,  should  be  granted  her.  It  follows,  He  said 
unto  her.  What  wouldest  thou?  He  asks  not  because  He 
knows  not,  but  that  by  its  very  statement,  the  unreasonable- 
ness of  her  petition  might  be  shewn ;  She  saith  unto  him, 
Aug.  de  Grant  that  these  my  ttvo  sons  may  sit.  Aug.  What  Matthew 
£°°i'j  has  here  represented  as  being  said  by  the  mother,  Mark  relates 
^-  that  the  two  sons  of  Zebedee  spake  themselves,  when  she  had 
10,  36.  presented  their  wish  before  the  Lord ;  so  that  from  Mark's  brief 
notice  it  should  rather  seem,  that  they,  and  not  she,  had  said 
that  which  was  said.  Chrys.  They  saw  the  disciples  honoured 
Mat.i 9,  before  others,  and  had  heard  that  ye  shall  sit  upon  tic^lve 
thrones,  whereupon  they  sought  to  have  the  primacy  of  that 
seat  And  that  others  were  in  greater  honour  with  Christ 
they  knew,  and  they  feared  that  Peter  was  preferred  before 
them;  wherefore  (as  is  mentioned  by  another  Evangelist) 
because  they  were  now  near  to  Jerusalem,  they  thought  that 
the  kingdom  of  God  was  at  the  door,  that  is,  was  sometliing 
to  be  perceived  by  sense.  \Vlience  it  is  clear  that  they 
sought  nothing  spiritual,  and  had  no  conception  of  a  kingdom 
above.  Origkn;  For  if  in  an  earthly '  kingdom  they  are 
thought  to  be  in  honour  who  sit  with  Uie  king,  no  wonder 
if  a  woman  with  womanish  simplicity  or  want  of  experience 
conceived  that  she  might  ask  such  things,'  and  that  the 
brethren  themselves  being  not  perfect,  and  having  no  more 
lofty  thoughts  concerning  Christ's  kingdom,  conceived  such 
things  concerning  those  who  shall  sit  with  Jesus.  Pseudo- 
Chrys.  Or  otherwise.  We  affinn  not  that  this  woman's 
request  was  a  lawful  one;    but  this  we  affirm,  that  it  was 


VER,  20 23.  ST.  MATTHEW.  691 

not  earthly  things,  but  heavenly  things  that  she  asked  for 
her  sons.  For  she  felt  not  as  ordinary  mothers,  whose  afFec- 
iion  is  to  the  bodies  of  their  children,  while  they  neglect 
their  minds;  they  desire  that  they  should  prosper  in  this 
world,  not  caring  what  they  shall  suffer  in  the  next,  thereby 
shewing  themselves  to  be  mothers  of  their  bodies  only,  but 
not  of  their  souls.  And  I  imagine  that  these  brethren,  having 
heard  the  Lord  prophesying  of  His  passion  and  resurrection, 
began  to  say  among  themselves,  seeing  they  believed ;  Behold, 
the  King  of  heaven  is  going  down  to  the  realms  of  Tartarus, 
that  He  may  destroy  the  king  of  death.  But  when  the 
victor}^  shall  be  completed,  what  remains  but  that  the  glory 
of  the  kingdom  shall  follow  ?  Origen  ;  For  when  sin  is 
destroyed,  which  reigned  in  men's  mortal  bodies,  with  the 
entire  dpiasty  of  malignant  powers,  Christ  shall  receive 
exaltation  of  His  kingdom  among  men ;  that  is.  His  sitting 
on  the  throne  of  His  glory.  That  God  disposes  all  things 
both  on  His  right  hand  and  on  His  left,  this  is  that  there  shall 
be  then  no  more  evil  in  His  presence.  They  that  are  the 
more  excellent  among  such  as  draw  near  to  Christ,  are  they 
on  His  right  hand;  they  that  are  inferior,  are  they  on  His  left 
hand.  Or  by  Christ's  right  hand  look  if  you  may  understand 
the  invisible  creation ;  by  His  left  hand  the  visible  and  bodily. 
For  of  those  who  ai-e  brought  nigh  to  Christ,  some  obtain  a 
place  on  His  right  hand,  as  the  intelligent,  some  on  His  left 
hand,  as  the  sentient  creation.  Pseudo-Chrys.  He  that  gave 
Himself  to  man,  how  shall  He  not  give  them  the  fellowship  of 
His  kingdom  ?  The  supineness  of  the  petitioner  is  in  fault, 
where  the  graciousness  of  the  giver  is  undoubted.  But  if  we 
omrselves  ask  our  master,  perchance  we  wound  the  hearts  of 
the  rest  of  our  brethren,  who  though  they  can  no  longer  be 
overcome  by  the  flesh,  seeing  they  are  now  spiritual,  may 
yet  be  wounded  as  carnal.  Let  us  therefore  put  foi-ward  our 
mother,  that  she  may  make  her  petition  for  us  in  her  own 
person.  For  though  she  be  to  be  blamed  therein,  yet  she 
will  readily  obtain  forgiveness,  her  sex  pleading  for  her. 
For  the  Lord  Himself,  who  has  filled  the  souls  of  mothers 
with  affection  to  their  offspring,  will  more  readily  listen  to 
their  desires.  Then  the  Lord,  who  knows  secrets,  makes 
answer   not  to  the   words  of  the   mother's  petition,   but   to 

2  y2 


(i!>'2  GOSPEL  ACCORDING  TO  CHAP.  XX. 

the  design  of  the  sons  who  suggested  it.  Tlieir  wish  was 
commendable,  but  tlieir  request  inc(msiderate ;  therefore, 
though  it  was  not  right  that  it  should  be  granted  to  them, 
yrt  the  simplicity  of  their  petition  did  not  deserve  a  harsh 
rebuke,  forasmuch  as  it  ]>roceedcd  of  love  of  the  liord.  Where- 
fore it  is  their  ignorjuice  that  the  Lord  finds  fault  witli ;  Jesus 
anstoered  and  said  unto  them,  Ye  know  not  what  ye  ask. 
Jerome  ;  And  no  wonder,  if  she  is  convicted  of  inexperi- 
Luke  ence,  seeing  it  is  said  of  Peter,  Not  knowing  what  he  said. 
'  '  Pseudo-Chrys.  For  ofttimes  the  Ix)rd  sufl'ers  His  disciples 
either  to  do  or  to  think  soraew^hat  amiss,  that  from  their  errot 
He  may  lake  occasion  to  set  forth  a  rule  of  piety ;  knowing 
that  their  fault  lianns  not  when  the  Master  is  present,  while 
His  doctrine  edifies  them  not  for  the  present  only,  but  for 
the  future.  Chrys.  Tliis  He  says  to  shew  either  that  they 
sought  nothing  spiritual,  or  that  had  they  knowTi  for  what 
they  asked,  they  would  not  have  asked  that  which  was  so  far 
beyond  their  faculties.  Hilary;  They  know  not  what  they 
ask,  because  there  was  no  doubt  of  the  future  glory  of  the 
Apostles;  His  fonner  discourse  had  assured  tliem  that  they 
should  judge  the  world.  Pseudo-Chrys.  Or,  Ye  know  not 
what  ye  ask :  as  much  as  to  say,  1  have  called  you  to  My 
right  hand  away  from  My  left,  and  now  you  wilfidly  desire 
to  be  on  My  left.  Hence  perhaps  they  did  tliis  through 
the  mother.  For  the  devil  betook  him  to  his  well-known 
tool  the  woman,  that  as  he  made  prey  of  Adam  by  his 
wife,  so  he  should  sever  these  by  their  mother.  But 
now  that  the  salvation  of  all  had  proceeded  from  a  woman, 
•  destruction  could  no  longer  enter  in  among  the  saints  by 
a  woman.  Or  He  says,  Ye  know  not  what  ye  a^ky  seeing 
we  ought  not  only  to  consider  the  glor)'  to  which  we  may 
attain,  but  how  we  may  escape  the  ruin  of  sin.  For  so 
in  secular  war,  he  who  is  ever  thinking  of  the  plunder, 
hardly  wins  the  fight;  they  should  have  asked,  Give  us 
the  aid  of  Tliy  grace,  that  we  may  overcome  all  evil.  IIaban. 
They  knew  not  what  they  asked,  for  they  were  asking  of 
the  Lord  a  .seat  in  glory,  which  they  had  not  yet  merited. 
The  honourable  eminence  liked  them  well,  but  they  had  first 
to  practise  the  laborious  path  thereto ;  Can  ye  drink  qf  the 
nip  that  I  shall  drink  qf?     Jerome;    By  the  cup  in  the 


VER.  20 — 23.  ST.  MATTHEW.  693 

divine  Scriptures  we  understand  suffering,  as  in  the  Psalm, 
/  will  take  the  cup  of  salvation ;  and  straightway  He  !"«•  i}6, 
proceeds  to  shew  what  is  the  cup.  Precious  in  the  sight 
qf  the  Lord  is  the  death  of  his  saints.  Pseudo-Chrys. 
The  Lord  knew  that  they  were  able  to  follow  His  passion, 
but  He  puts  the  question  to  them  that  we  may  all  hear, 
that  no  man  can  reign  with  Christ,  unless  he  is  con- 
foimed  to  Christ  in  His  passion;  for  that  which  is  pre- 
cious is  only  to  be  purchased  at  a  costly  price.  The 
Lord's  passion  we  may  call  not  only  the  persecution  of 
the  Gentiles,  but  eQI  the  hardships  we  go  through  in  strug- 
gling against  om*  sins.  Chrys.  He  says  therefore.  Can  ye 
drink  it  ?  as  much  as  to  say,  You  ask  me  of  honours  and 
crowns,  but  I  speak  to  you  of  labour  and  travail,  for  this  is 
no  time  for  rewards.  He  draws  their  attention  by  the  man- 
ner of  His  question,  for  He  says  not,  Are  ye  able  to  shed  your 
blood  }  but.  Are  ye  able  to  drink  of  the  cup  ?  then  He  adds, 
which  I  shall  drink  of?  Remig.  That  by  such  partaking 
they  may  bum  with  the  more  zeal  towards  Him.  But  they, 
already  sharing  the  readiness  and  constancy  of  martyrdom, 
promise  that  they  would  drink  of  it ;  whence  it  follows.  They 
say  unto  him.  We  are  able.  Pseudo-Chrys.  Or,  they  say 
this  not  so  much  out  of  reliance  on  their  own  fortitude,  as  out 
of  ignorance;  for  to  the  inexperienced  the  trial  of  suffering 
and  death  appears  slight.  Chrys.  Or  they  offer  this  in  the 
eagerness  of  their  desire,  expecting  that  for  their  thus  speak- 
ing they  should  have  what  they  desired.  But  He  foretels 
great  blessings  for  them,  to  wit,  that  they  should  be  made 
worthy  of  martyrdom.  He  saith  unto  them.  Ye  shall  indeed 
drink  of  my  cup.  Origen  ;  Christ  does  not  say.  Ye  are  able 
to  diink  of  My  cup,  but  looking  to  their  future  perfection  He 
said.  Ye  shall  indeed  drink  of  my  cup.  Jerome;  It  is  made 
a  question  how  the  sons  of  Zebedee,  James,  and  John,  did 
drink  the  cup  of  martyrdom,  seeing  Scriptiure  relates  that  Acts  12, 
James  ouly  was  beheaded  by  Herod,  while  John  ended  his^- 
life  by  a  peaceful  death.  But  when  we  read  in  ecclesiastical 
history  that  John  himself  was  thiown  into  a  cauldron  of 
boiling  oil  with  intent  to  martyr  him,  and  that  he  was 
banished  to  the  isle  of  Patmos,  we  shall  see  that  he  lacked 
not  the  will  for  martyrdom,  and  that  John  had  drunk  the 


694  GOSPBL  ACCOHDINO  TO  CHAP.  XX. 

cup  of  confession,  the  which  also  the  Three  Children  in  the 
fierj'  furnace  did  drink  of,  albeit  the  persecutor  did  not  shed 
their  blood.  Milarv;  The  Lord  therefore  commends  tlieir 
faith,  in  that  He  says  that  they  are  able  to  suffer  martyrdom 
together  with  Him  ;  but,  To  sit  on  my  right  hand  and  on 
my  left  is  not  mine  to  give^  but  for  whom  it  is  prepared  of 
my  Father.  Though  indeed,  as  far  as  we  can  judge,  that 
honour  is  so  set  apart  for  others,  as  that  the  Apostles  shall 
not  be  strangers  to  it,  who  shall  sit  on  the  throne  of  the  Twelve 
Patriarchs  to  judge  Israel ;  also,  as  may  be  collected  out  of 
the  Gospels  themselves,  Moses  and  Elias  shall  sit  with  them 
in  the  kingdom  of  heaven,  seeing  that  it  was  in  their  company 
that  He  appeared  on  the  mount  in  His  apparel  of  splendour. 
Jekome  ;  But  to  me  tliis  seems  not  so.  Rather  the  names  of 
tliem  that  shall  sit  in  the  kingdom  of  heaven  are  not  named, 
lest  that,  if  some  few  were  named,  the  rest  shoiUd  tliink  them- 
selves shut  out ;  for  the  kingdom  of  heaven  is  not  of  him 
that  gives  it,  but  of  him  that  receives  it.  Not  tliat  there  is 
respect  of  persons  with  God,  but  whosoever  shaU  shew  him- 
self such  as  to  be  worthy  of  the  kingdom  of  heaven,  shall 
receive  it,  for  it  is  prepared  not  for  condition,  but  for  conduct. 
Therefore  if  you  shall  be  found  to  be  such  as  to  be  fit  for 
that  kingdom  of  heaven  which  My  Father  has  made  ready 
for  the  conquerors,  ye  shall  receive  the  same.  He  said  not. 
Ye  shall  not  sit  there,  that  He  might  not  discourage  the  two 
brethren ;  while  He  said  not,  Ye  shall  sit  there,  that  He 
might  not  stir  the  others  to  envy.  Chrvs.  Or  otherwise. 
That  seat  seems  to  be  unapproachable  to  all,  not  only  men, 
but  Angels  also;  for  so  Paul  assigns  it  peculiarly  to  the 
Heb.  1,  Only-Begotten,  saying.  To  which  of  the  Angels  said  he  at 
any  time^  Sit  thou  on  my  right  hand  .**  The  Lord  therefore 
makes  answer,  not  as  though  in  verity  there  were  any  that 
should  .sit  there,  but  as  condescending  to  the  apprehensions 
of  the  petitioners.  They  asked  but  this  one  grant,  to  he 
before  others  near  Him;  but  the  Lord  answers,  ^'e  shall  die 
for  My  sake,  yet  is  not  that  sufficient  to  make  you  obtain  the 
first  rank.  Ff)r  if  there  shall  come  another  with  martyrdom, 
and  haung  virtue  greaU  r  than  yoims,  I  will  not,  becau.se  1 
love  you,  put  him  out,  and  give  you  precedence.  But  that 
they  should  not  suppose  that  he  lacked  power,  He  said  not 


VER.  24 — 28.  ST.  MATTHEW.  695 

absolutely,  It  is  not  Mine  to  give,  but,  It  is  not  mine  to  give 
to  you,  hut  to  those  for  whom  it  is  prepared  ;  that  is,  to  those 
who  are  made  illustrious  by  their  deeds,  Remig.  Or  other- 
wise ;  It  is  not  mine  to  give  to  you,  that  is,  to  proud  men 
such  as  you  are,  but  to  the  lowly  in  heart,. /or  whom  it  is 
prepared  of  7ny  Father.  Aug.  Or  otherwise;  The  Lord  Aug. 
makes  answer  to  His  disciples  in  His  character  of  servant ;;.  12, '  * 
though  whatever  is  prepai-ed  by  the  Father  is  also  prepared 
by  the  Son,  for  He  and  the  Father  are  one. 

24.  And  when  the  ten  heard  it,  they  were  moved 
with  indignation  againt  the  two  brethren. 

25.  But  Jesus  called  them  unto  him,  and  said,  Ye 
know  that  the  princes  of  the  Gentiles  exercise 
dominion  over  them,  and  they  that  are  great  exer- 
cise authority  upon  them. 

26.  But  it  shall  not  be  so  among  you :  but  who- 
soever will  be  great  among  you,  let  him  be  your 
minister ; 

27.  And  whosoever  will  be  chief  among  you,  let 
him  be  your  servant : 

28.  Even  as  the  Son  of  man  came  not  to  be  min- 
istered unto,  but  to  minister,  and  to  give  his  life  a 
ransom  for  many. 

Chrys.  So  long  as  the  judgment  of  Christ  upon  this 
request  was  in  suspense,  the  other  disciples  were  not  indig- 
nant; but  when  they  heard  Him  rebuke  them,  they  were 
sorroMiul ;  whence  it  is  said.  And  when  the  ten  heard  it,  they 
had  indignation  against  the  two  brethren.  Jerome;  They 
do  not  lay  it  upon  the  forwai'dness  of  the  mother  who  spoke 
the  request,  but  upon  her  sons,  who, not  knowing  their  measure, 
bmned  with  so  immoderate  desires.  Chrys.  For  when  the 
Lord  rebuked  them,  then  they  perceived  that  this  request  was 
from  the  disciples.  For  though  they  were  grieved  in  their 
hearts  when  they  saw  them  so  especially  honoured  in  the 
transfiguration,  they  yet  dared  not  so  express  themselves, 
out  of  respect  to  their  teacher.     Pseudo-Chrys.  But  as  the 


<>96  GOSPEL  ACCORDING  TO  CHAP.  XX. 

two  had  asked  carnally,  so  now  the  ten  are  grieved  carnally. 
For  as  to  seek  to  be  above  all  is  blame-worthy,  so  to  have 
anotlier  above  us  is  mortifying  to  our  vanity.     Jerome  ;  But 
the  meek   and  lowly  Master  neitlicr  charges  the  two  with 
ambition,  nor  rebukes  the  ten  for  their  spleen  and  jealousy ; 
but,  JexHS  called  them  unto  him.     Chrys.  By  thus  calling 
them  to  Him,  and  s[)eaking  to  them  face  to  face,  he  sooths 
them  in  their  discomposure ;  for  the  two  had  been  speaking 
with  the  Lord  apart  by  themselves.     But  not  now  as  before 
does  He  it  by  bringing  forward  a  child,  but  He  proves  it  to 
them  by  reasoning  from  contraries;  Ye  know  that  th^  princes 
of  the  Qentiles  exercise  dominion  over  them.     Origen;  That 
is,  not  content  merely  to  rule  over  their  subjects,  they  are 
severe  and  oppressive.     But  among  you  who  are  Mine  these 
things  shall  not  be  so ;  for  as  all  carnal  things  are  done  by 
compulsion,  but  spiritual  things  by  free-will,  so  those  rulers 
who  are  spiritual  ought  to  rest  their  power  in  the  love  of  their 
subjects,  not  in  their  fears.     Chrys.  He  shews  here  that  it  is 
of  the  Gentiles  to  desire  preeminence ;   and  by  this  com- 
parison   of  the    Gentiles    He   calms    their   troubled  souls. 
Pseudo-Chrys.    Indeed,  to  desire  a   good   work  is   good, 
for    it    is    within    our  will,    and   ours  is    the  reward;  but 
to    desire    a    primacy   of    honour   is    vanity.       For    when 
we  attain  this  we  are  judged  of  God,  because  we  know  not 
whether  in   our  precedence  of  honour  we   deserve  the  re- 
ward of  righteousness.     For  not  even  an  Apostle  will  have 
praise   with   God,  because  he    is    an   Apostle,    but    if    he 
has  well  fulfilled  the  duties  of  his  Apostleship  ;  nor  was  an 
Apostle  placed  in  honour  as  an  Apostle,  for  any  previous 
merit  of  his;  but  was  judged  meet  for  that  ministrj',  on  account 
of  the  disposition  of  his  mind.     For  higli  ]>lacc  courts  him  who 
flies  from  it,  and  shuns  him  who  courts  it.     A  better  life  then, 
and  not  a  more  worthy  degree,  should  be  our  object.     The 
Lord  therefore,  willing  to  check  the  ambition  of  the  two  sons 
of  Zebedee,  and  the  indignation  of  the  others,  points  out  this 
distinction  between  the  chief  men  of  the  world,  and  those;  of 
the  Church,  shewing  that  the  primacy  in  Christ  is  neither 
to  be  sought  by  him  who  has  it  not,  nor  envied  by  him  who 
has  it.     For  men  become  masters  in  this  world  that  they 
may  exercise  domination  over  their  inferiors,  and  reduce 


VER.  24 28.  ST.  MATTHEW.  607 

them  to  slavery,  and  rob  them,  and  employ  them  even  to 
death  for  their  own  profit  and  glory.  But  men  become 
governors  in  the  Church,  that  they  may  serve  those  who  are 
under  them,  and  minister  to  them  whatever  they  have  received 
of  Christ,  that  they  may  postpone  their  own  convenience, 
and  mind  that  of  others,  and  not  refuse  even  to  die  for  the 
sake  of  those  beneath  them.  To  seek  therefore  a  command 
in  the  Church  is  neither  righteous,  nor  profitable.  No 
prudent  man  \vi\\  voluntarily  subject  himself  to  slavery,  nor 
to  stand  in  such  peril  wherein  he  will  have  to  render  account 
for  the  whole  Church ;  unless  it  be  one  perchance  who  fears 
not  God's  judgment,  who  abuses  His  ecclesiastical  primacy  to 
a  secular  end,  so  that  He  converts  it  into  a  secular  primacy. 
Jeeome;  Lastly,  He  sets  before  them  His  own  example, 
that  so  should  they  little  weigh  His  words,  His  deeds  might 
shame  them,  whence  He  adds,  As  also  the  Son  qf  Man 
cometh  not  to  be  ministered  unto^  but  to  minister.  Origen  ; 
For  though  the  Angels  and  Martha  ministered  to  Him,  yet  Mat.  4, 
did  He  not  come  to  be  ministered  unto,  but  to  minister ;  jJi^q 
yea.  His  ministry  extended  so  far,  that  He  fulfilled  even  12,  2. 
what  follows,  And  to  give  his  life  a  ransom  for  many^ 
they,  that  is,  who  believed  on  Him ;  and  gave  it,  i.  e.  to 
death.  But  since  He  was  alone  free  among  the  dead,  and 
mightier  tlian  the  power  of  death,  He  has  set  firee  from  death 
all  who  were  willing  to  follow  Him.  The  heads  of  the 
Church  ought  therefore  to  imitate  Christ  in  being  affable, 
adapting  Himself  to  women,  laying  His  hands  on  children, 
and  washing  His  disciples'  feet,  that  they  also  should  do  the 
same  to  their  brethren.  But  we  are  such,  that  we  seem  to  go 
beyond  the  pride  even  of  the  great  ones  of  this  world;  as  to 
the  command  of  Christ,  either  not  understanding  it,  or  setting 
it  at  nought.  Like  princes  we  seek  hosts  to  go  before  us, 
we  make  ourselves  awful  and  difl&cult  of  access,  especially  to 
the  poor,  neither  approaching  them,  nor  suffering  them  to 
approach  us.  Chrys.  How  much  soever  you  humble  yourself, 
you  cannot  descend  so  far  as  did  your  Lord. 

29.  And   as  they  departed  from  Jericho,  a  great 
multitude  followed  him. 


698  tiOSFKL  ACCORIIINO  TO  CHAP.  XX. 

30.  And,  behold,  two  blind  men  sitting  by  the  way 
side,  when  they  heard  that  Jesus  passed  by,  cried 
out,  saying.  Have  mercy  on  us,  O  Lord,  thou  Son 
of  David. 

31.  And  the  multitude  rebuked  them,  because 
they  should  hold  their  peace :  but  they  cried  the 
more,  saying,  Have  mercy  on  us,  O  Lord,  thou  Son 
of  David. 

32.  And  Jesus  stood  still,  and  called  them,  and 
said,  What  will  ye  that  I  shall  do  unto  you  ? 

33.  They  say  unto  him,  Lord,  that  our  eyes  may 
be  opened. 

34.  So  Jesus  had  compassion  on  them,  and  touched 
their  eyes  :  and  immediately  their  eyes  received  sight, 
and  they  followed  him. 

Pseudo-Chrys.  As  the  proofof  the  husbandman's  industry 
lies  in  the  abundance  of  his  crop,  so  the  fulness  of  the  Church 
is  the  evidence  of  an  industrious  teacher  ;  so  it  is  here  said, 
Ajid  as  they  departed  from  Jericho^  a  great  multitude  fol- 
lowed him.  No  one  was  deterred  hy  the  toilsomeness 
of  the  journey,  for  spiritual  love  feels  no  fatigue;  no  one 
was  kept  away  by  the  thought  of  sufferings,  for  they  were 
going  into  possession  of  the  kingdom  of  heaven.  For  he 
who  has  in  very  deed  twisted  the  reality  of  heavenly  good, 
has  nothing  to  attach  him  to  earth.  In  good  sea.son  these 
blind  men  come  before  Christ,  that  liaving  their  eyes  opened, 
they  may  go  up  with  Him  to  Jerusalem  as  witnesses  to  His 
power.  They  heard  the  sound  of  the  passers  by,  but  saw  not 
their  persons,  and  having  nothing  free  about  them  but  their 
voice,  because  they  could  not  follow  Him  with  their  feet, 
they  pursued  Him  with  their  voice;  When  I  hey  heard  tlutl 
Jesus  passed  hy^  they  cried  out,  sayiuf/,  Have  mercy  on  us, 
Aug.  de  O  Jjordy  thou  Son  of  David.  .  Aug.  Mark  relates  this  miracle, 
£^j  but  .s|)eaks  of  only  one  blind  man.  This  difficulty  is  thus 
«*•  explained;  of  the  two  blind  men  whom  Matthew  has  intro- 
lo  46.  duced,  one  was  well  known  in  that  city,  as  appears  hy  Mark's 
mentioning  both  his  name,  and  that  of  his  father.    Rartimafus 


VER.  29—34.  ST.  MATTHEW.  699 

the  son  of  Timaeus  was  well  known  as  having  sunk  from  great 
affluence,  and  now  sitting  not  only  blind,  but  a  beggar.     For 
this  reason  then  it  is  that  Mark  chose  to  mention  him  alone, 
because  the  restoration  of  his  sight  procured  fame  to  the 
miracle,  in  proportion  to  the  notoriety  of  the  fact  of  his 
blindness.     Though  what  Luke  relates  was  done  after  the 
same  manner,  yet  his  account  is  to   be   taken   of  another  Lukeis, 
though  similar  miracle.     That  which  he  gives  was  done  as 
they  drew  near  to  Jericho;    this  in  the  other  two  as  they 
came  out  of  Jericho.     And  the  multitude  rebuked  them  that 
they   should  hold  their  peace.      Pseudo-Chrys.    For  they 
saw  how  mean  their  clothes,  and  considered  not  how  pure 
their  consciences.     See  the  foolish  wisdom  of  men!     They 
think  great  men  are  hurt  when  they  receive  the  homage  of 
the  poor.     What  poor  man  dare  salute  a  rich  man  in  public  ? 
Hilary;    Or,   They  bid  them  hold  their  peace,  not  from 
reverence  for  Christ,  but  because  they  were  grieved  to  hear 
from  the  blind  what  they  denied,  namely,  that  the  Lord  was 
the  Son  of  David.    Origen  ;  Or;  Those  that  believed  rebuked 
them  that  they  should  not  dishonour  Him  by  styhng  Him 
merely  Son  of  David,  but  should  rather  say.  Son  of  God, 
have  mercy  on  us.     Pseudo-Chrys.   They  were  rather  en- 
comaged   than  repelled   by  this   rebuke.      For   so  faith  is 
quickened  by  being  prohibited ;  and  hence  is  secure  in  dan- 
gers, and  in  security  is  endangered;  whence  it  follows.  But 
they  cried  out  the  more,  saying,  Have  mercy  upon  us,  Son  of 
David.     They  cried  out  at  the  first  because  they  were  blind, 
now  they  rather  cried  out  because  they  were  forbidden  to  come 
to  the  Light.     Chrys.  Christ  suffered  them  to  be  forbidden,  Chrys. 
that  their  desire  might  be  the  more  evidenced.     Hence  learn  P".""" 
that  though  we  be  repulsed,  yet  if  we  come  to  God  with 
earnestness,  of  ourselves,  we  shall  obtain  that  we  ask.      It 
follows,  And  Jesus  stood  still,  and  called  them,  and  said. 
What  uill  ye  that  I  should  do  unto  you?     Jerome;   Jesus 
stood  still,  because  they  being  blind  could  not  see  their  way. 
About  Jericho  were  many  pits,  crags,  and  abrupt  precipices; 
therefore  the  Lord  stands  still,  that  they  might  come  to  Him. 
Origex  ;   Or;   Jesus  does  not  pass  on,  but  stands  still,  that 
by  I  lis  standing  His  goodness  may  not  pass  by,  but  as  from 
an  abiding  fount  mercy  may  flow  forth  upon  them.     Jerome; 


7(M)  GOSPEL  ACCORDINU  TO  CHAP.  XX 

He  commands  that  they  bo  called  to  Him  that  the  multitude 
limy  not  withhold  tht'm;  and  He  asks  them  what  they  would, 
that  by  their  answer,  their  necessity  may  be  made  apparent, 
and  His  power  be  shewn  in  their  liealing.  Pseudo-Chrys. 
Or;  He  asks  them  on  account  of  their  faith,  that  whereas 
they  who  were  blind  confess  Christ  to  be  tlie  Son  of  God, 
those  who  had  their  sight  might  be  put  to  shame  for  their 
esteeming  Him  only  man.  TThey  had  indeed  called  Christ 
Lordf  and  they  had  spoken  true;  but  by  calling  Him  the 
Son  of  David,  they  obliterated  this  their  good  confession. 
For  indeed  by  a  misuse  of  words  men  are  called  Lords,  but 
none  is  tnily  Lord,  but  God  only.  When  therefore  they  say, 
O  Lord,  thou  Son  of  David,  they  thus  misapply  the  term  to 
Christ,  as  esteeming  Him  man;  had  they  oidy  called  Him 
Lord,  they  would  have  confessed  His  Godhead.  When  then 
He  asks  them,  Wfiat  would  ye?  they  no  longer  style  Him 
Son  of  David,  but  only  Lord;  TJtei/  say  unto  Him,  Lord, 
that  our  eyes  may  be  opened.  For  tlie  Son  of  David  cannot 
open  the  eyes  of  the  blind,  but  the  Son  of  God  can.  So 
long  then  as  they  cried,  O  Tjord,  tliou  Son  of  David,  their 
cure  was  delayed;  as  soon  as  they  said,  Lord,  only,  healing 
was  shed  upon  them;  for  it  follows.  And  Jesus  had  compas- 
sion upon  them,  and  touched  their  eyes,  and  straiyhtway 
they  saw.  He  touched  them  carnally  as  man,  He  healed 
them  as  God.  Jerome;  The  Creator  bestows  what  nature 
had  not  given ;  or  at  least  mercy  accords  what  weakness  had 
withheld.  Chrys.  But  as  before  this  bounty  they  had  been 
persevering,  so  after  the  receiving  it  they  were  not  ungrateful. 
Pseudo-Chrys.  On  b(!ing  healed  they  rendered  a  high 
service  to  Christ;  for  it  follows,  And  they  fol lowed  hint.  For 
this  the  Lord  requires  of  thee,  according  to  the  Prophet,  that 

Mie.  6,  thou  he  careful  to  walk  with  the  Tjtrd  thy  God.     Jerome; 

"•  They  then  who  had  sat  shut  up  in  Jericho,  and  knew  only  to 

cry  with  their  voice,  afterwards  follow  Jesus,  not  so  much  with 
their  feet  as  in  their  virtues. 

Raban.  But  Jericho,  which  is  interpreted  *  the  moon,' 
denotes  the  infirmity  of  our  changefulne.ss.  Origen  ;  Figu- 
ratively, Jericho  is  taken  to  be  ihv  world,  into  which 
Christ  came  down.  They  who  are  in  Jericho,  know  not 
how  to  escape  from  the  wi»<lom  of  the  world,  unless  they 


VER    29 — 34.  ST.  MATTHEW.  701 

see   not   Jesus   only  coming   out  of  Jericho,  but   also   His 
disciples.     This  when   they  saw,  great  multitudes   followed 
Him,  despising  the  world  and  all  worldly  things,  that  under 
His  guidance  they  may  go  up  to  the  heavenly  Jerusalem. 
The  two  blind    men  we  may  call  Judah  and   Israel,  who 
before   the  coming   of  Christ  were   blind,   not  seeing  the 
true  word  which  was  in  the   Law  and   the   Prophets,  yet 
sitting  by  the  wayside  of  the  Law  and   the  Prophets,  and 
understanding  Him  only  as  after  the  flesh,  they  cried  to  Him 
who  was  made  of  the  seed  of  David  according  to  the  flesh. 
Jerome;    By  the  two  blind  men  are  generally  understood 
the  Pharisees  and  Sadducees.     Aug.  Otherwise;    The  two  Aug. 
blind  men  sitting  by  the  wayside,  denote  certain  of  both  £^,{28. 
nations  already  by  faith   coming  in    to   that  temporal  dis- 
pensation, according  to  which  Christ  is  the  way,  and  seek- 
ing to  be   enlightened,  that  is,   to   know  something   con- 
cerning the   eternity  of  the  Word,     This   they  desired   to 
obtain  from  the  Lord  as  He  passed  by,  for   the  merit  of 
that  faith   by   which    He    is    believed    to   be    the    Son   of 
God,  to   have   been   bom   man,  and  to   have   suffered   for 
us;    for  in  this  dispensation,  Jesus,  as  it  were,  passes  by, 
for  all  action  is  of  this  world.     Also  it  behoved  that  they 
should  cry  out  so  loud  as  to  overpower  the  din  of  the  multi- 
tude that  withstood  them ;  that  is,  so  to  fortify  their  minds 
by  perseverance  and  prayer,  and  mortifying  continually  the 
usage  of  fleshly  lusts,  (which  as  a  crowd  ever  beset  one  that 
is  endeavouring  to  come  to  the  sight  of  eternal  truth,)  and  by 
the  straitest  painfulness  to  get  the  better  of  the  multitude  of 
carnal  men  who  hinder  spiritual  aspirations.     Id.    For  bad  Aug. 
or  lukewann  Christians  are  an  hindrance  to  good  Christians,  g;^  13, 
who  seek  to  perform  the  commandments  of  God.     Notwith- 
standing these  cry  and  faint  not ;  for  every  Christian  at  his 
first  setting  about  to  Uve  well  and  to  despise  the  world,  has 
to  endure  at  the  first  the  censures  of  cold  Clmstians ;  but  if 
he  persevere,  they  will  soon  comply,  who  but  now  withstood 
him.      Id.     Jesus   therefore,  the   same   who  said,   To   him  Aug. 
that  knocketh  it  shall  be  o/?e«ec?,  hearing  them,  stands  still,  ^"^^j** 
touches  them,  and  gives  them  light.     Faith  in  His  temporal  28. 
incarnation  prepares  us  for  the  understanding  of  things  eternal. 
By  the  passing  by  of  Jesus  they  are  admonished  that  they 


702  OOSPEL  ACCORDINO  To  ST.  MAT  I II I  \^  .  II  M.   \\. 

should  be  enlightened,  and  when  He  stands  still  they  are 
enlightened ;  for  things  temporal  pass  by,  but  things  eternal 
sUuid  still.  Pseudo-Chrys.  Some  inteq)ret  that  the  two 
blind  men  arc  the  Gentiles  ;  one  sprung  from  Cham,  tlie 
other  from  Japhet ;  they  sat  by  the  way-side,  that  is,  they 
walked  hard  by  the  truth,  but  they  could  not  find  it  out;  or 
they  were  j)laced  in  reason,  not  having  yet  received  knowledge 
of  tlie  Word.  Raban.  But  recognizing  the  nnnour  of  Christ, 
tliey  desired  to  be  made  parUikers  of  Him.  Many  spake 
against  them ;  first  the  Jews,  as  we  read  in  the  Acts ;  then 
the  Gentiles  harassed  them  by  persecution;  but  yet  they 
might  not  deprive  those  who  were  preordained  to  life  of 
salvation.  Pseudo-Chrys.  Accordingly  Jesus  touched  the 
eyes  of  the  Gentile  mind,  giving  them  the  grace  of  the  Holy 
Spirit,' and  when  enlightened  they  followed  Him  with  good 
works.  Origen  ;  We  also  now  sitting  by  the  wayside  of 
the  Scriptures,  and  understanding  wherein  we  are  blind, 
if  we  ask  with  desire,  He  will  touch  the  eyes  of  our  souls, 
and  the  gloom  of  ignorance  shall  depart  fi-om  our  minds, 
that  in  the  light  of  knowledge  we  may  follow  Him,  who 
gave  us  power  to  see  to  no  otlier  end  than  that  we  should 
follow  Him. 


CHAP.  XXI. 

1.  And  when  they  drew  nigh  unto  Jerusalem,  and 
were  come  to  Bethphage,  unto  the  mount  of  Olives, 
then  sent  Jesus  two  disciples, 

2.  Saying  unto  them.  Go  into  the  village  over 
against  you,  and  straightway  ye  shall  find  an  ass 
tied,  and  a  colt  with  her :  loose  them,  and  bring  them 
unto  me. 

3.  And  if  any  man  say  ought  unto  you,  ye  shall 
say.  The  Lord  hath  need  of  them  ;  and  straightway 
he  will  send  them. 

4.  And  this  was  done,  that  it  might  be  fulfilled 
which  was  spoken  by  the  prophet,  saying, 

5.  Tell  ye  the  daughter  of  Sion,  Behold,  thy  King 
cometh  unto  thee,  meek,  and  sitting  upon  an  ass, 
and  a  colt  the  foal  of  an  ass. 

6.  And  the  disciples  went,  and  did  as  Jesus  com- 
manded them, 

7.  And  brought  the  ass,  and  the  colt,  and  put  on 
them  their  clothes,  and  they  set  him  thereon. 

8.  And  a  very  great  multitude  spread  their  gar- 
ments in  the  way ;  others  cut  down  branches  from 
the  trees,  and  strawed  them  in  the  way. 

9.  And  the  multitudes  that  went  before,  and  that 
followed,  cried,  saying,  Hosanna  to  the  Son  of  David  : 
Blessed  is  he  that  cometh  in  the  name  of  the  Lord ; 
Hosanna  in  the  highest. 


704  OOSPEL  ACCORDING  TO  CHAl'.  XM. 

Remio.    The    Evangelist    related    above   that  the    lA)rd 

departed  from   Galilee,  and  began  to  go   np  to  Jerusalem. 

Being  now  occupied  with  telling  what  He  did  by  the  way, 

he   proceeds  in  his  purpose,  saying,  And  when  they  drew 

uiyh  to  Jerusnlem,  and  were  come  to  Dethphage.    Bcthphage 

was  a  small  village  of  the  priests,  situated  on  the  declivity 

of  Mount  Olivet,  one  mile  distant  from  Jerusalem.     For  the 

priests  who  ministered  in  the  temple  their  apportioned  time, 

when  their  office  of  ministration  was  <lischarged,  withdrew  to 

this  village  to  abide ;  as  also  did  they  who  wen;  to  take  their 

place.     Because  it  was  commanded  by  their  Law  that  none 

should  travel  on  the  Sabbath  more  than  a  mile.     Origen  ; 

Whence  Bethphage  is  interpreted,  The  house  of  the  Shoulder; 

for  the  shoulder  was  the  priest's  portion  in  the  Law.     It 

follows.    Then   Jesus  sent   two   of  his   disciples.      Pseudo- 

Chrys.    He  said  not  to   His  disciples.  Say,  Thy  Lord,  or 

Your  Lord,  hath  need  of  them ;    that  they  may  understand, 

that  He  is  Lord  alone,  not  of  the  beasts  only,  but  of  all  men; 

for  even  sinners  are  by  the  law  of  nature  His,  tliough  by  their 

own  will  they  are  the  Devil's.     Chrys.  And  think  not  this 

a  little  thing  which  was  now  done,  for  who   was    it   that 

wrought  with  the  owners  of  the  beasts  that  they  refused  not, 

but  yielded  them  ?   By  this  also  He  instmcts  His  disciples 

that  He  could  have  restrained  the  Jews,  but  would  not ;  and 

further  teaches   them  that   they  should    grant  whatever   is 

asked  of  them  ;  for  if  they  who  knew  not  Christ,  now  granted 

this,  much  more  it  becomes  His  disciples  to  give  unto  all. 

For  that  which  is  said,  But  will  straightway  let  thetn  go, 

Pseudo-Chrys.    it  is  to  be  understood,  that  after  He  had 

entered  into  Jerusalem,  the   beast  was   returned  by  Christ 

OloM.    to  its  owner.      Gloss.    Or,  The  owner  of  the  beasts  will 

ap.  An-  straightway  send  them  to  be  engaged  for  Christ's  service. 

Hereto  is  added  tlie  testimony  of  the  I*rophct,  that  it  may 

be  shewn  that  the  Lord  fulfdled  all  things  which  were  written 

of  Him,  but  that  the  Scribes  and  Pharisees,  blinded  by  envy, 

would  not  understand  the  thuigs  tliat  they  read  ;    All  thut 

was  dotie,  that   it  might  be  fulfilled  which  was  spoken  by 

Z«eh.     the  Prophet ;    to  wit,  Zacharias.      Pseudo-Chrys.    For  the 

*'*'•       Prophet  knowing  the  malice  of  the  Jews,  that  they  would 

speak  against  Christ  when  He  went  up  to  the  Temple,  gave 


VEK.    1 — I).  ST.  MATTHEW.  705 

them  this  sign  beforehand,  whereby  they  might  know  their 
King,  Say  ye  to  tlie  daughter  of  Sion.     Raban.    In  history, 
Daughter  of  Sion  is  the  name  given  to  the  city  of  Jerusalem, 
which    stands   on    mount   Sion.     But   mystically,  it   is    the 
Chiu-ch  of  the  faithful  pertaining  to  the  Jerusalem  which  is 
above.     Pseudo-Chrys.  Behold,  is  a  word  used   in  point- 
ing out  any  thing ;  look,  that  is,  not  with  the  bodily  eye,  but 
with  the  spiritual  understanding,  at  the  works  of  His  power. 
Also  afore  times  He  oft  said,  Behold,  that  He  might  shew 
that  He  of  whom  He  spake  before  He  was  bom  was  even 
then  thy  King.    When  then  ye  shall  see  Him,  say  not,  We  John 
have  no  King  hut  Caesar.     He  coineth  to  thee,  if  thou  wilt    ' 
apprehend  Him,  that  He  may  save  thee  ;    if  thou  wilt  not 
apprehend  Him,  He  cometh  against  thee ;  Meek,  so  that  He  is 
not  to  be  feared  for  His  power,  but  loved  for  His  meekness ; 
wherefore  He  sitteth  not  on  a  golden  car,  refiilgent  in  costly 
piurple,  nor  is  mounted  on  a  mettled  steed,  rejoicing  in  stiife 
and  battle,  but  upon  a  she-ass,  that  loves  peace  and  quiet. 
Aug.  In   tliis   quotation   from  the   Prophet,   there  is   some  Aug.  de 
variety  in  the  different  Gospels.     Matthew  quotes  it  as  if  the  Ev°1i. 
Prophet  had  expressly  mentioned  the  she-ass  ;  but  it  is  not  66. 
so  quoted  by  John,  nor  in  the  Chm-ch-copies  of  the  trans-  John 
lation  in  common  use.     This  seems  to  me  to  be  accounted     ' 
for  by  tlie  account,  that  Matthew  wrote  his  Gospel  in  the 
Hebrew  language.     And  it  is  clear  that  the  translation  called 
the  LXX,  has  some  things  different  from  what  are  found  in 
the  Hebrew,  by  those  who  know  that  tongue,  and  who  have 
rendered  the  same  books  out  of  the  Hebrew.     If  the  reason 
of  this  discrepancy  be  asked,  I  consider  nothing  more  likely 
than  that  the  LXX  interpreted  with  the  selfsame  spirit  with 
which  the  original  was  written,  which  is  confirmed  by  that 
wonderful   agreement   among  them    of  which   we   are  told. 
By  thus  varying  the  expression,  while  they  did  not  depart 
from  the  meaning  of  that  God  whose  words  they  were,  they 
convey  to  us  the  very  same  thing  as  we   gather  from  this 
agreement,  with  slight  variety,  among  the  Evangehsts.     This 
shews  us  that  it  is  no  lie,  when  one  relates  any  thing  with 
such  diversities  in  detail,  as  that  he  does  not  depart  from 
his  intention  with  whom  he  ought  to  agree.     To  know  this 
is  useful  in  morals  in  avoiding  lies ;  and  for  faith  itself,  that 
VOL.  I.  2  z 


706  GOSPEL  AC:CX)RI)INO  TO  (IIM'.   XXf 

we  should  not  6np]K)so  tliat  Uic  truth  is  Mccured  in  sacred 
sounds,  as  thougli  God  imjiartcd  to  us  not  tlio  matter  only» 
but  the  words  in  which  the  matter  is  conveyed.  Kuther  the 
matter  is  in  such  sort  conveyed  in  words,  that  we  ought  not 
to  want  words  at  all,  if  it  were  possible  that  the  matter  could 
be  known  by  us  without  words,  as  God  and  His  Angels 
know  it.  It  follows.  But  the  disciples  went  and  did  as 
Jesiis  commanded  t/mn,  and  brought  the  ass,  and  the  colt. 
Tlie  other  Evangelists  say  nothing  of  the  ass.  And  if  Matthew 
had  not  mentioned  the  colt,  as  they  do  not  mention  the  ass, 
the  reader  ought  not  to  have  been  sur})rised.  How  nuich 
less  then  should  it  move  him,  when  one  has  so  mentioned 
the  ass  which  the  others  have  omitted,  as  not  to  forget  the 
colt  which  they  have  mentioned.  For  there  is  no  discre- 
pancy where  both  circumstances  maj'  have  occurred,  though 
one  only  related  one,  and  another  another;  how  much  less 
then  where  one  mentions  both,  though  another  mentions  only 
one?  It  follows,  And  they  jnit  on  them,  their  clothes,  and 
set  him  thereon.  Jkuomk  ;  But  it  seems  that  the  Lord  could 
not  in  so  short  a  distance  have  sate  upon  both  animals; 
seeing  then  that  the  history  has  either  an  impossibility  or 
a  meanness,  we  are  sent  to  higher  things,  that  is,  to  the 
figurative  sense.  Remig.  Notwithstanding,  it  was  possible 
that  the  Lord  might  have  sate  upon  both  animals.  Chrys. 
To  me  it  seems  that  He  was  mounted  upon  the  a-ss,  not  only 
because  of  the  mystery,  but  to  give  us  a  lesson  of  wisdom, 
teaching  us  therein  that  it  needs  not  to  be  mounted  on 
horses,  but  that  it  is  sufficient  to  employ  an  ass,  and  be 
content  with  that  which  is  necessarj'.  But  enquire  of  the 
Jews,  what  King  has  entered  Jerusalem  mounted  upon  an  ass  ? 
They  can  name  none  other,  but  this  one  only.  Jkkomk; 
The  multitudes  that  came  out  of  Jericho,  and  followed  the 
Saviour,  cast  down  their  garments,  and  strewed  the  way  with 
branches  of  trees;  and  therefore  it  follows,  But  the  multitudes 
sprea/l  their  fjarments  in  the  way;  that  is,  beneath  the  feet 
of  the  ass,  that  it  should  not  stumble  against  a  stone,  nor 
tread  upon  a  thorn,  nor  fall  into  a  ditch.  Others  cut  doum 
branches  from  the  trees,  and  strewed  them  in  the  nay;  from 
the  fruit-trees,  that  is,  with  which  mount  Olivet  was  clothed. 
And  when  all  that  could  be  done  was  done,  they  added  also 


VER.  1 — 9.  ST.  MATTHEW.  707 

the  tribute  of  the  tongue,  as  it  follows,  And  the  multitudes 
that  went  he/ore,  and  that  followed,  cried,  saying,  Hosanna 
to  the  Son  of  David.  I  shall  shortly  examine  what  is  the 
meaning  of  this  word  Hosanna.  In  the  hundred  and  seven- 
teenth Psalm,  which  is  clearly  written  of  the  Saviour's  coming,  p^.  ii8, 
we  read  this  among  other  things;  Save  me  now,  O  I.ord;'^^' 
O  Lord,  send  now  prosperity.  Blessed  art  thou  that  art 
to  come  in  the  name  of  the  Lord.  For  that  which  the  LXX 
give  'i2  Kvqis  aoxTov  Iyj,  Save  now,  O  Lord;  we  read  in  the 
Hebrew,  '  Anna,  adonai  osianna,'  which  Symmachus  renders 
more  plainly,  /  pray  thee,  O  Lord,  save,  I  pray  thee.  Let 
none  think  that  it  is  a  word  made  up  of  two  words,  one 
Greek  and  one  Hebrew,  for  it  is  pure  Hebrew.  Remig.  And 
it  is  confounded  of  one  perfect  and  one  imperfect  word.  For 
*  Hosi'  signifies  'save;'  'anna'  is  an  interjection  used  in 
entreating.  Jerome  ;  For  it  signifies  that  the  coming  of 
Christ  is  the  salvation  of  the  world,  whence  it  follows.  Blessed 
is  he  that  cometh  in  the  name  of  the  Lord.  Which  same 
thing  the  Saviour  in  the  Gospel  confirms,  I  am  come  in  my  John  5, 
Father^s  name>  Remig.  Because,  namely,  in  all  His  good*^" 
actions,  He  sought  not  His  own  but  His  Father's  glory. 
Gloss.  And  the  meaning  is.  Blessed,  that  is.  Glorious,  is  Gloss. 
He  that  cometh,  that  is,  is  incarnate ;  in  the  name  of  the  gefm. 
Lord;  that  is,  of  the  Father,  by  glorifying  Him.  Again  they 
repeat,  Hosanna,  that  is.  Save,  I  pray  thee,  and  define  whither 
they  would  be  saved,  in  the  highest,  that  is  in  the  heavenly, 
not  in  the  earthly  places.  Jerome;  Or  by  that  which  is 
added,  Hosanna,  that  is.  Salvation,  in  the  highest,  it  is  clearly 
shewn  that  the  coming  of  Christ  is  not  the  salvation  of  man 
only,  but  of  the  whole  world,  joining  earthly  things  to  things 
heavenly.  Origen;  Or  when  they  say,  Hosanna  to  the 
Son  of  David;  Blessed  is  He  that  cometh  in  the  name  of  the 
Lord,  it  is  the  dispensation  of  Christ's  humanity  that  they 
set  forth;  but  His  restoration  to  the  holy  places  when  they 
say,  Hosanna  in  the  highest.  Pseudo-Chrys.  Hosanna^ 
some  interpret  *  glory,'  some  '  redemption ;'  and  glory  is  His 
due,  and  redemption  belongs  to  Him  who  has  redeemed  all 
men.  Hilary;  The  words  of  their  song  of  praise,  express 
His  power  of  redemption;  in  calling  Him  the  Son  of  David, 
they   acknowledge    His    hereditary   title    to   the    kingdom. 

2  z  2 


708  (iOSPEL  ACCOItUINU  TO  (  II Al'.  XM. 

I^f.udo-Chrys.    .N(\(i   1.1  lore  had  the  Lord  finplovrd   tlic 
services  of  beasts,  iior  sunouuded   Himself  with  the  onia- 
luenUi  of  green  boughs,  till  now  when    lie  is  going  up  to 
Jerusalem  to  suffer,     lie  moved  them  that  beheld  to  do  tliat 
which  they  had  before  desired  to  do;   so  it  was  opportunity 
that  was  now  given  them,  not  tlieir  purpose  that  was  changed. 
Jeromr;   Mystically;   The  Lord  draws  near  to  Jerusalem 
departing  from  Jericho,  and    taking   great   multitudes  with 
Him,  because  great  and  laden  with  great  wares,  that  is,  the 
salvation  of  believers  that  has  been  entrusted  to  Him,  He 
seeks  to  enter  the  city  of  peace,  the  place  of  the  beholding 
of  God.     And  He  comes  to  Bethphage,  that  is,  to  Tlie  house 
of  the  jawbones;   He  bare  also  the  type  of  confession;   and 
halted  on   Mount  Olivet,  where  is  the  light  of  knowledge, 
and  the  repose  from  toils  and  pains.      By  the  village  over 
against  the  Apostles  is   denoted   this  world;    for  that  was 
against  tlie  Apostles,  and  was  not  willing  to  receive  the  light 
of  tlieir  teaching.     Remig.    The  Lord  therefore    sent    His 
disciples  from  mount  Olivet  to  the  village,  when  He  guided 
the  preachers  forth  from  the  primitive  Church  into  the  world. 
He  sent  two,  because  there  were  two  orders  of  preachers,  as 
Gal.2,8.  the  Apostle  shews,  saying.  He  that  tcrought  in  Peter  to  the 
Apostleship  of  circumcision,   the  same  tnis  tniyhly  in   vie 
towards  the   Gentiles;    or,  because  the  precepts  of  charity 
are  two;  or,  because  there  are  two  testaments;  or,  because 
there  is  letter  and  spirit.     Jerome;    Or,  because  there  is 
theory  and    practice,  that   is,   knowledge    and   works.      By 
the  ass  which  had  been  under  the  yoke,  and  was  broken, 
the  synagogue  is  understood.     By  the  ass's  colt  wild  and 
unbroken,  the    Gentile    people ;    for  the   Jewish    nation    is 
towards  God  the  mother  of  the  Gentiles,     Raban.  Whence 
Matthew,  who  wrote  his   Gospel    to   the  Jews,  is  the  only 
one  who  mentions  tliat  the  ass  was  brought  to  the  Ix)rd, 
to  shew  that  this  same  Hebrew  nation,  if  it  repent,  need 
not  despair  of  salvation.     Psei'do-Chrys.    Men  arc  likened 
to  animals,  from  some  resemblance  they  bear  in  tlieir  not 
recognising  the   Son  of  God.    And  this  animal  is  unclean, 
and  beyond  all  other  brutes  incapable  of  rea.soning,  a  stupid, 
helpless,  ignoble  drudge.     Such  were  men  before  the  coming 
of  Christ,  imclean  with  divers  passions;  unreasoning,  that  is, 


VER.   1 — 9.  ST.  MATTHEW.  709 

lacking  the  reason  of  the  Word;  stupid,  in  their  disregard 
of  God;  weak  in  soul;  ignoble,  because  forgetting  their 
heavenly  birth  they  became  slaves  of  their  passions,  and  of 
the  daemons;  drudges,  because  they  toiled  under  the  load  of 
error  laid  upon  them  by  the  daemons,  or  the  Pharisees.  The 
ass  was  tied,  that  is,  bound  in  the  chain  of  diabolic  error,  so 
that  it  had  not  liberty  to  go  whither  it  would ;  for  before  we 
do  any  sin  we  have  free  mil  to  follow,  or  not,  the  will  of  the 
Devil ;  but  if  once  by  sinning  we  have  bound  ourselves  to 
do  his  works,  we  are  no  longer  able  to  escape  by  our  own 
strength,  but,  like  a  vessel  that  has  lost  its  rudder  is  tossed 
at  the  mercy  of  the  storm,  so  man,  when  by  sin  he  has  for- 
feited the  aid  of  Divine  grace,  no  longer  acts  as  he  wills,  but 
as  the  Devil  wills.  And  if  God,  by  the  mighty  arm  of  His 
mercy,  do  not  loose  him,  he  will  abide  till  death  in  the  chain 
of  his  sins.  Therefore  He  saith  to  His  disciples,  Loose  thern^ 
that  is,  by  your  teaching  and  miracles,  for  all  the  Jews  and 
Gentiles  were  loosed  by  the  Apostles ;  and  bring  them  to  me, 
that  is,  convert  them  to  My  glory.  Origen  ;  Whence  also, 
when  He  ascended  into  heaven,  He  gave  command  to  His 
disciples  that  they  should  loose  sinners,  for  which  also  He 
gave  them  the  Holy  Spirit.  But  being  loosed,  and  making 
progress,  and  being  nourished  by  the  Divinity  of  the  Word, 
they  are  held  worthy  to  be  sent  back  to  the  place  whence 
they  were  taken,  but  no  more  to  their  former  labours,  but 
to  preach  to  them  the  Son  of  God,  and  this  is  what  He 
signifies  when  He  says.  And  straighttvay  He  will  send  them. 
Hilary;  Or  by  the  ass  and  the  colt  is  shewn  the  twofold 
calling  from  among  the  Gentiles.  For  the  Samaritans  did 
serve  after  a  certain  fashion  of  obedience,  and  they  are  signi- 
fied by  the  ass;  but  the  other  Gentiles  wild  and  unbroken 
are  signified  by  the  colt.  Therefore  two  are  sent  to  loose 
them  that  are  bound  by  the  chains  of  error;  Samaria  believed 
through  Philip,  and  Cornelius  as  the  first-fi-uits  of  the  Gentiles 
was  Virought  by  Peter  to  Christ.  Remig.  But  as  it  was  then 
said  to  the  Apostles,  If  any  man  say  ought  to  you,  say  ye, 
The  Lord  hath  need  of  them  ;  so  now  it  is  commanded  to  the 
preachers,  that  though  any  opposition  be  made  to  them,  they 
should  not  slack  to  preach.  Jerome;  Tlie  Apostles'  clothes 
which  are  laid  upon  the  beasts  may  be  understood  either 
as  the  teaching  of  virtues,  or  discernment  of  Scriptures,  or 


710  GOSPEL  ACCOIIDING  TO  CHAP.  XXI. 

verities  of  ecclesiastical  dogntas,  with  wliich,  unlesK  the  soul 
be  furnished  and  instructed,  it  desenes  not  to  have  tlie  Lord 
take  His  seat  there.  Ukmuj.  The  Ix>rd  sitting  uixm  the  ass 
goes  towards  Jerusaloni,  because  presiding  over  tlie  Holy 
Church,  or  the  faithful  soul,  He  both  guides  it  in  this  life, 
and  alter  this  life  leads  it  to  the  view  of  the  heavenly  country. 
Ihit  the  Apostles  and  other  teachers  set  their  gannents  upon 
the  ass,  ^hen  they  gave  to  the  Gentiles  the  glory  which 
they  had  received  from  Christ.  The  multitudes  spread  their 
garments  in  the  way,  when  they  of  the  circumcision  who 
believed,  desjnsed  the  glory  which  they  had  by  the  Law. 
1».  11,1.  They  cut  down  branches  from  the  trees,  because  out  of  the 
^er.  23,  prophets  they  had  heard  of  the  green  Branch  as  an  emblem 
of  Christ.  Or,  the  multitudes  who  spread  their  garments  in  the 
way,  are  the  martyrs  who  gave  to  martyrdom  for  Christ  tlieir 
bodies,  which  are  the  clothing  of  their  minds.  Or,  they  are 
signified,  who  subdue  their  bodies  by  abstinence.  Tliey  who 
cut  down  the  branches  of  the  trees,  are  they  who  seek 
out  the  sayings  and  examples  of  the  holy  fathers  for  their 
own  or  their  children's  salvation.  Jkromk  ;  When  He  says, 
The  multitudes  that  icent  before  and  that  foU owed ,  He  shews 
that  both  people,  those  who  before  the  Gospel,  and  those 
who  after  the  Gospel,  believed  on  the  Lord,  praise  Jesus  with 
the  harmonious  voice  of  confession.  Pseuimj-Chkys.  Those 
prophesying  spoke  of  Christ  who  was  to  come ;  these  speak 
in  praise  of  the  coming  of  Christ  already  fulfilled. 

10.  And  when  he  was  come  into  Jerusalem,  all  the 
city  was  moved,  saying,  Who  is  this  ? 

1 1 .  And  the  multitude  said.  This  is  Jesus  the 
prophet  of  Nazareth  of  Galilee. 

12.  And  Jesus  went  into  the  temple  of  God,  and 
cast  out  all  them  that  sold  and  bought  in  the 
temple,  and  overthrew  the  tables  of  the  money- 
changers, and  the  seats  of  them  that  sold  doves, 

13.  And  said  unto  them.  It  is  written.  My  house" 
shall  be  called  the  house  of  prayer  ;  but  ye  have 
made  it  a  den  of  thieves. 

14.  And  the  blind  and  the  lame  came  to  him  in 
the  temple  ;   and  he  healed  them. 


VER.   10 — 1().  ST.  MATTHEW.  711 

15.  And  when  the  Chief  Priests  and  Scribes  saw 
the  wonderful  things  that  he  did,  and  the  children 
crying  in  the  temple,  and  saying,  Hosanna  to  the 
Son  of  David  ;  they  were  sore  displeased, 

16.  And  said  unto  him,  Hearest  thou  what  these 
say  ?  And  Jesus  saith  unto  them.  Yea ;  have  ye  never 
read,  Out  of  the  mouth  of  babes  and  sucklings  thou 
hast  perfected  praise  ? 

Jerome  ;  When   Jesus  entered  with   the  multitudes,   the 
whole  city  of  Jerusalem  was  moved,  wondering  at  the  crowds, 
and  not  knowing  the  povver,     Pseudo-Chrys.    With  good 
reason  were  they  moved  at  sight  of  a  thing  so  to  be  wondered 
at.     Man  was  praised  as  God,  but  it  was  the  God  that  was 
praised  in  the  man.     But,  I  suppose,  that  neither  they  who 
praised  knew  what  they  praised,  but  the  Spirit  that  suddenly 
inspired  them  poured  forth  the  words   of  truth.      Origen; 
Moreover,  when  Jesus  entered  the  true  Jerusalem,  they  cried 
out,  wondering  at  His  heavenly  virtues,  and  said,  Who  is  this 
King  of  glory?     Jerome;  While  others  were  in  doubt  or 
enquiring,  the  worthless  multitude  confessed  Him ;  But  the  Ps.  24, 
people  said,   This  is  Jesus  the  Projjhet  from  Nazareth  in 
Galilee.     They  begin  with  the  lesser  that  they  may  come  to 
the  greater.     They  hail  Him  as  that  Prophet  whom  Moses  Deut. 
had  said  should  come  like  to  himself,  which  is  rightly  written     '     * 
in  Greek  \Ndth  the  testimony  of  the  article,  From  Nazareth  ^  *i<>'P^' 
qf  Galilee,  for  there   He   had   been   brought   up,  that  the 
flower  of  the  field  might  be  nourished  with  the   flower  of 
all  excellencies.     Raban.  But  it  is  to  be  noted,  that  this  entry 
of  His  into  Jerusalem  was  five  days  before  the  passover.    For 
John  relates,  that  six  days  before  the  Passover  He  came  to  John 
Bethany,  and  on  the  morrow  sitting  on  the  ass  entered  Jem-     '   * 
salem.     In  this  observe  the  correspondence  between  the  Old 
and  New  Testaments,  not  only  in  things  but  in  seasons.     For 
on  the  tenth  day  of  the  first  month,  the  lamb  that  was  to  be  Exod. 
sacrificed  for  the  passover  was  to  be  taken  into  the  house,  ^^»  ^* 
because  on  the   same  day  of  the  same  month,  that  is,  five 
days  before  the  passover,  the  Lord  was  to  enter  the  city  in 
which  He  was  to  suffer.     Pseudo-Chrys.  And  Jesus  entered 
into  the  temple  qf  God.     Tliis  was  the  part  of  a  good  Son  to 


71*2  GOSPKL  ACCORDING  TO  (ll\r    \\1 

hiiste  to  His  Father's  house,  Olid  do  Iliin  honour;  so  you  ihen 
becoiniug  an  imitator  of  Christ  as  soon  as  you  enter  into  any 
city,  fii"st  run  to  the  Church.  Further,  it  was  the  j)art  of  a 
jfood  pliysician,  that  having  entered  to  heal  the  sick  city, 
he  should  first  a])j)ly  himself  to  the  source  of  the  sickness; 
fur  as  every  thing  good  cometli  out  of  the  temple,  so  also  doth 
every  evil.  For  when  the  priesthood  is  sotmd,  the  whole 
Chmch  flourishes,  but  if  it  is  cormpt,  faith  is  impaired ;  and 
as  when  you  see  a  tree  whose  leaves  arc  pale-coloured  you 
know  that  it  is  diseased  at  its  root,  so  when  you  see  an 
undisciplined  people  conclude  without  hesitation  that  their 
priesthood  is  unsound.  Jekomk;  And  fie  cast  out  all  them 
that  sold  and  bmight.  It  should  be  known  that  in  obedience 
to  the  Law,  in  the  Temjile  of  the  Lord  venerated  throughout 
the  whole  world,  and  resorted  to  by  Jews  out  of  every 
quarter,  innumerable  victims  were  sacrificed,  especially  on 
festival  days,  bulls,  rams,  goats;  the  poor  offering  young 
pigeons  and  turtle-doves,  that  they  might  not  omit  all  sacrifice. 
But  it  would  happen  that  those  who  came  from  a  distance  would 
have  no  victim.  The  Priests  therefore  contrived  a  plan  for 
making  a  gain  out  of  the  people,  selling  to  such  as  had  no 
victim  the  animals  which  they  had  need  of  for  sacrifice,  and 
themselves  receiving  them  back  again  as  soon  as  sold.  But 
this  fraudulent  practice  was  often  defeated  by  the  poverty  of 
the  visitors,  who  lacking  means  had  neither  victims,  nor 
whence  to  purchase?  them.  They  therefore  appointed  biuikers 
who  might  lend  to  them  under  a  bond.  But  because  the 
Law  forbade  usury,  and  money  lent  without  interest  was  pro- 
fitless, besides  sometimes  a  loss  of  the  principal,  they  be- 
thought themselves  of  another  scheme;  instead  of  bankers 
they  appointed  'collybislseV  a  word  for  which  the  I^atin  has 
no  e(iuivalcnt.  Sweetmeats  and  other  trifling  presents  they 
called  '  coUyba,'  such,  for  examj)le,  as  parched  pulse,  raisins, 
and  ap]>Ies  of  divers  sorts.     As  then  they  could  not  take 

'  "  St.  Jerome  hero  pivrs  a  different  pretation,  no  f^r  m   to  make  the  word 

KEweofthe  word,  from  what  is  commonly  stand  for  a  nnall  coin.     Hence  CoUt- 

reoeired  among  ancient  writer:).    He«y-  bi»t«  were  thoAc  who  gave  change  in 

ebiu,  M  ^  as  I  know,  i«  the  only  one  small  coin.     Ortpcn  too.  to  whom  St, 

who  agrees  with  him,  and  he  interpret*  .Tcromc  is  indebted  for  a  great  part  of 

coUjfhfi  "  sweetmeaU."      At   the  s-ime  his  exposition,  under<itand!t  by  Cotlybists 

time  Hesychius  himself  makes  itv  proper  those  who  change  good  c<»in  for  bad,  to 

sense  to  be  "  a  kind  of  coin,  with  an  ox  the  injury  of  those  who  emplov  fhcm." 

stamped    on    the    brass."     Pollux    and  Vnllar*.  in  loc. 
Foidas  and  others  agree  with  this  inter. 


\EU.   10 — 16.  ST.  MATTHEW.  713 

usury,  they   accepted  the  value  in  kind,  taking  things  that 
are  bought  with  money,  as  if  this  was  not   what  Ezekiel 
preached  of,  saying.  Ye  shall  not  receive  tisuri/  no?-  increase.  Ezek. 
This  kind  of  traffic,  or  cheating  rather,  the  Lord  seeing  in     ' 
His  Father's  house,  and  moved  thereat  with  spiritual  zeal, 
cast  out  of  the  Temple  this  great  multitude  of  men.    Origen  ; 
For  in  that  they  ought  neither  to  sell  nor  to  buy,  but  to  give 
their  time  to  pi'ayer,  being  assembled  in  a  house  of  prayer, 
whence  it  follows,  And  he  saith  unto  them,  It  is  tcr  it  fen,  Is.  56, 7. 
My  hotise  shall  he  called  a  house  of  prayer.     Aug.  Let  no  Aug. 
one  therefore  do  ought  in  the  oratory,  but  that  for  which  it  a/ lerv. 
was  made  and  whence  it  got  its  name.     It  follows.  But  ye  Dei,  3. 
have  made  it  a  den  of  thieves.     Jerome;  For  he  is  indeed 
a  thief,  and  turns  the  temple  of  God  into  a  den  of  thieves, 
who  makes  a  gain  of  his  religion.     Among  all  the  miracles 
wrought  by  our  Lord,  this  seems  to  me  the  most  wonderful, 
that  one  man,  and  He  at  that  time  mean  to  such  a  degree 
that  He  was  afterwards  cnicified,  and  while  the  Scribes  and 
Pharisees  were  exasperated  against  Him  seeing  their  gains 
thus  cut  off,  was  able  by  the  blows  of  one  scourge  to  cast 
out  so  great  a  multitude.     Surely  a  flame  and  starry  ray  darted 
from  his  eyes,  and  the  majesty  of  the  Godhead  was  radiant 
in  his  countenance,     Aug.  It  is  manifest  that  the  Lord  didAug.de 
this  thing  not  once  but  twice  ;  the  first  time  is  told  by  John,  Ev.ii. 
this  second  occasion  by  the  other  three.     Chrys.    Which  ^'^• 

''  Chrys. 

aggravates  the  fault  of  the  Jews,  who  after  He  had  done  the  Hom. 
same  thing  twice,  yet  persisted  in  their  hardness.  ^^"' 

Origen  ;  Mystically ;  The  Temple  of  God  is  the  Church  of 
Christ,  wherein  are  many,  who  live  not,  as  they  ought,  spiri- 
tually, but  after  the  flesh  ;  and  that  house  of  prayer  which  is 
built  of  living  stones  they  make  by  their  actions  to  be  a  den  of 
thieves./  But  if  we  must  express  more  closely  the  three  kinds  of 
men  cast  out  of  the  Temple,  we  may  say  thus^  Whosoever 
among  a  Christian  people  spend  their  time  in  nothing  else  but  i 
buying  and  selling,  continuing  but  little  in  prayers  or  in  other 
right  actions,  these  are  the  buyers  and  sellers  in  the  Temple  j 
of  God.  -Deacons  who  do  not  lay  out  well  the  funds  of  their 
Churches,  but  grow  rich  out  of  the  poor  man's  portion,  these 
are  the  money-changers  whose  tables  Christ  overturns.  But 
that  the  deacons  preside  over  the  tables  of  Chiu-ch  money, 
wo  learn  from  the  Acts  of  the  Apostles.     Bishops  who  com-  2.       ' 


714  fiOSl'KL  ACt;uKl»lM.    lt>  1  HAT.  \\l. 

nijt  Churches  to  those  ihi^y  ought  not,  art-  thi-y  that  sell  the 
(loves,  that  is,  thr  giu  ■  it  tho  Holy  Spirit,  whose  seats  Christ 
«)Vfrtunis.  Jkkomk;  Hut,  according  to  the  i)lain  sense,  the 
doves  were  not  in  seats,  but  in  cages  ;  unless  indeed  the 
sellers  of  the  doves  were  sitting  in  seats ;  but  that  were 
absurd,  for  the  seat  denotes  the  dignity  of  the  teacher,  which 
is  brought  down  to  nothing  when  it  is  mixed  with  covetous- 
ness.  Mark  also,  that  through  the  avarice  of  the  Priests,  the 
altars  of  Clod  are  called  tables  of  money-changers.  What 
we  have  spoken  of  Churches  let  each  man  understand  of 
SCor.  6,  himself,  for  the  Apostle  says.  Ye  are  the  temple  of  God. 
liet  there  not  be  therefore  in  the  abode  of  your  breast  the 
spirit  of  bargaining,  nor  the  desireof  gifts,  lest  Jesus,  entering 
in  anger  and  sternness,  should  purify  His  temple  not  without 
scourging,  that  from  a  den  of  thieves  He  should  make  it  a 
house  of  prayers.  Origen;  Or,  in  His  second  coming  He 
shall  cast  forth  and  on  (i  turn  tliose  whom  He  shall  find  un- 
worthy in  God's  temple.  I'secdo-Chrys.  For  this  reason 
also  He  overturns  the  tables  of  the  money-changers,  to  signify 
that  in  the  temple  of  God  ought  to  be  no  coin  save  spiritual, 
such  as  bears  the  image  of  God,  not  an  earthly  image.  He 
overturns  the  seals  of  those  that  sold  doves,  saying  by  that 
deed,  WTiat  make  in  My  temple  so  many  doves  for  sale,  since 
that  one  Dove  descended  of  free  gift  n])on  the  temple  of  My 
Body  ?  What  the  multitude  had  proclaimed  by  their  shouts, 
the  Lord  shews  in  deeds;  whence  it  follows.  And  the  blind 
and  the  lame  came  to  him  in  the  temple^  and  he  healed  them. 
Origen;  For  in  the  t('m])le  of  God,  that  is  in  the  Church, 
all  have  not  eyesight,  nor  do  all  walk  njirightly,but  only  they 
who  understand  that  there  is  need  of  Christ  and  of  none  other 
to  heal  them;  they  coming  to  the  Word  of  God  are  healed. 
Remig.  That  they  arc  healed  in  the  Temple  signifies,  that 
men  cannot  be  healed  but  in  the  Church,  to  which  is  given 
the  power  of  binding  and  loosing.  Jerome;  For  had  He 
not  overthrown  the  tables  of  the  money-changers  and  the 
scats  of  them  that  sold  doves,  the  blind  and  tin;  lame  would 
not  have  deserved  that  their  wonted  sight  and  power  of 
motion  should  be  restored  to  them  in  the  temple.  Chrys. 
But  not  even  thus  were  the  Chief  Priests  convinced,  but  at 
His  miracles  and  the  shouts  of  the  children  they  had  indigna< 
tion.     Jerome;    I  •  r.  not  daring  to  lay  hands  on  Uiin,  the 


VER.   10 — 16.  ST.    MATTHEW.  715 

Priests  defame  his  works,  and  the  testimony  of  the  children 
who  cried,  Hosanna  to  the  Son  of  David,  blessed  is  he  that 
Cometh  in  the  name  of  the  Lord,  as  though  this  might  be 
said  to  none  but  to  the  Son  of  God  only.  Let  then  Bishops 
and  all  holy  men  take  heed  how  they  suffer  these  things  to 
be  said  to  them,  if  this  is  charged  as  a  fault  in  Him  who  is 
truly  Lord  to  whom  this  was  said,  because  the  faith  of  the 
believers  was  not  yet  confirmed.  Pseudo-Chrys.  For  as 
a  pillar  a  little  out  of  the  perpendicular,  if  more  weight  be 
laid  upon  it,  is  driven  to  lean  still  more  to  one  side ;  so  also  the 
heart  of  man  when  once  turned  aside,  is  only  stirred  the  more 
with  jealousy  by  seeing  or  hearing  deeds  of  some  righteous 
man.  In  this  way  the  Priests  were  stirred  up  against  Christ, 
and  said,  Hearest  thou  what  these  say  ?  Jerome  ;  But  the 
answer  of  Christ  was  cautious.  He  spake  not  what  the  Scribes 
would  fain  have  heard,  The  children  do  well  that  they  bear 
witness  to  me;  nor  on  the  other  hand.  They  do  what  is 
wrong,  they  are  but  children,  you  ought  to  be  indulgent  to 
their  tender  years.  But  He  brings  a  quotation  from  the 
eighth  Psalm,  that  though  the  Lord  were  silent,  the  testimony  pg,  g,  2. 
of  Scripture  might  defend  the  words  of  the  children,  as  it 
follows,  But  Jesus  said  unto  them.  Yea,  have  ye  never  read, 
Sfc.  Pseudo-Chrys.  As  though  He  had  said.  Be  it  so,  it  is 
My  fault  that  these  cry  thus.  But  is  it  My  fault  that  so  many 
thousand  years  before  the  Prophet  foretold  that  so  it  should 
be?  But  babes  and  sucklings  cannot  know  or  praise  any 
one.  Therefore  they  are  called  babes,  not  in  age,  but  in 
guilelessness  of  heart;  sucklings,  because  they  cried  out  being 
moved  by  their  joy  at  the  wonderful  things  they  beheld, 
as  by  the  sweetness  of  milk.  Miraculous  works  are  called 
milk,  because  the  beholding  of  miracles  is  no  toil,  but  rather 
excites  wonder,  and  gently  invites  to  the  faith.  Bread  is  the 
doctrine  of  perfect  righteousness,  which  none  can  receive 
but  they  who  have  their  senses  exercised  about  spiritual 
things.  Chrys.  This  was  at  once  a  type  of  the  Gentiles, 
and  no  small  comfort  to  the  Apostles;  foj  that  they  might 
not  be  perj^lexed,  contriving  how  having  no  education  for 
the  puipose  they  should  preach  the  Gospel,  these  children 
going  before  them  did  away  that  fear;  for  He  who  made 
these  to  sing  His  praises,  shall  give  speech  to  those.     This 


71«  GOSPEL  ACCORDING  TO  CHAP.  XXI. 

miracle  also  shews  that  Christ  was  the  Fraiuer  of  nature; 
seeing  the  childn  n  -^p^ke  things  lull  of  meaning,  and  agreeing 
with  the  Pn»|)luts,  wlureas  the  men  uttered  things  mcan- 
ingU's?,  and  full  oi  fri'uzy. 

17.  And  he  left  them,  and  went  out  of  the  city 
into  Bethany ;  and  he  lodged  there. 

18.  Now  in  the  morning  as  he  returned  into  the 
city,  he  hungered. 

19.  And  when  he  saw  a  fig  tree  in  the  way,  he 
came  to  it,  and  found  nothing  thereon,  but  leaves 
only,  and  said  imto  it.  Let  no  fruit  grow  on  thee 
henceforward  for  ever.  And  presently  the  fig  tree 
withered  away. 

20.  And  when  the  disciples  saw  it,  they  marvelled, 
saying.  How  soon  is  the  fig  tree  withered  away ! 

21.  Jesus  answered  and  said  unto  them,  Verily 
I  say  unto  you.  If  ye  have  faith,  and  doubt  not,  ye 
shall  not  only  do  this  which  is  done  to  the  fig  tree, 
but  also  if  ye  shall  say  unto  this  mountain.  Be  thou 
removed,  and  be  thou  cast  into  the  sea ;  it  shall  be 
done. 

22.  And  all  things,  whatsoever  ye  shall  ask  in 
prayer  believing,  ye  shall  receive. 

Pseudo-Chrvs.  a  bad  man  is  better  overcome  by  giving 
way  to  him  than  by  replying  to  him;  for  wickedness  is  not 
instructed  but  stimulated  by  re])roof.  The  Lord  accordingly 
sought  by  withdrawing  Himself  to  check  those  whom  His 
words  could  not  check;  whence  it  is  said,  And  He  left  them^ 
and  uent  out  of  the  city  into  Bethany.  Jkkomk;  Hence 
it  is  to  be  understood  that  the  Lord  was  in  so  great  poverty, 
and  so  far  from  having  coiu-ted  any  one,  that  He  had  found 
in  all  that  city  neither  entertainer,  nor  abode,  but  He  made 
His  home  in  a  little  village,  in  the  house  of  La/arus  and  his 
sisters;  for  their  villagi^  wa.s  Bethany;  and  it  follows,  and 
He  lodged  there.  Pskido-Chrvs.  Seeking  surely  to  lodge 
in  the  body  where  His  s])irit  also  reposed;   for  so  it  is  with 


VKIJ.    17 — '22.  ST.  MATTHEW.  717 

all  holy  men,  they  love  to  be  not  where  sumptuous  banquets 
are,  but  where  holiness  flourishes.  Jerome;  When  the 
shades  of  night  were  dispersed,  and  He  was  returning  to 
the  city,  the  Lord  was  an  hungred,  thus  shewing  the  reality  ^ 
of  His  human  body.  Gloss.  For  in  permitting  His  flesh  Gloss. 
to  suff'er  that  which  properly  pertains  to  flesh.  He  fore-sei,n.° 
shews  His  passion.  Mark  the  earnest  zeal  of  the  active 
labourer,  Who  is  said  to  have  gone  early  into  the  city 
to  preach,  and  to  gain  some  to  His  Father.  Jerome  ;  The 
Lord  about  to  suffer  among  the  nations,  and  to  take  upon 
Him  the  offence  of  the  Cross,  sought  to  strengthen  the 
minds  of  His  disciples  by  a  previous  miracle ;  whence  it 
follows.  And  seeing  a  jig-tree  by  the  wayside.  He  came 
to  it,  and  found  nothing  thereon  but  leaves  only.  Chrys. 
He  came  not  because  He  was  an  hungred,  but  for  His  dis- 
ciples' sake ;  for  because  He  ever  did  good  and  inflicted 
suffering  on  none,  it  behoved  that  He  should  set  forth  an 
example  of  His  power  of  punishment ;  and  this  He  would 
not  exert  upon  man,  but  upon  a  plant.  Hilary;  Herein 
also  we  find  proof  of  the  Lord's  goodness ;  where  He  was 
minded  to  shew  forth  an  instance  of  the  salvation  procured 
by  His  means,  He  exerted  the  power  of  His  might  on  the 
persons  of  men ;  by  healing  their  present  sicknesses,  en- 
couraging them  to  hope  for  the  future,  and  to  look  for  the 
healing  of  their  soul.  But  now  when  He  would  exhibit  a 
type  of  His  judgments  on  the  rebellious,  He  represents  the 
future  by  the  destruction  of  a  tree  ;  Let  no  fruit  groic  on  thee 
henceforward  for  ever.  Jerome;  For  ever,  (in  sempitemum,) 
or.  To  the  end  of  the  world,  (in  saeculum,)  for  the  Greek  word 
u\m  signifies  both.  Chrys.  This  was  only  a  supposition  of 
the  disciples  that  it  was  cursed  because  it  had  not  fruit ;  for 
another  Evangelist  says  that  it  was  not  yet  the  season.  Why 
then  was  it  cursed  ?  For  the  disciples'  sake,  that  they  might 
learn  that  He  had  power  to  wither  up  those  who  crucified 
Him.  And  He  worked  this  miracle  in  that  which  of  all  plants 
is  the  most  juicy,  that  the  gi'eatness  of  the  miracle  might  be 
more  apparent.  And  when  aught  of  this  kind  is  done  to 
brutes  or  vegetables,  ask  not  whether  the  fig  were  with  justice 
withered  up,  seeing  it  was  not  the  season  for  its  fruit ;  for  to 
enquire  thus  were  extreme  madness,  for  in  such  creatures 


718  GOSPKL  ACCORDtNO  To  ril M'.  XXI. 

there  can  be  neilhcr  fault  nor  ])unishni(>nt ;  Imt  consider  tlif 
Glow,  miracle,  and  admire  the  Worker  of  it.  Gix>s8.  The  Creator 
does  no  wrong  to  the  owner,  but  Mis  creature  at  His  will  is 
0  converted  to  the  profit  of  others.  Chkys.  And  that  you 
may  leani  that  tliis  \va.s  done*  for  their  sakes,  to  the  end, 
namely,  that  they  should  be  stirred  up  to  confidence,  hear 
what  is  said  further.  Jesus  ansir{*red  and  mid  unto  them. 
Verily  I  nay  unto  you,  if  ye  shall  have  faith.  Jkuomk  ;  The 
Gentile  dogs  bark  against  us,  alfirming  that  the  Apostles  had 
not  fkilh,  because  they  were  not  able  to  remove  mountains. 
To  whom  we  answer,  that  many  wonders  were  done  by  the 
Lord  which  are  not  written ;  and  therefore  we  believe  the 
Apostles  to  have  done  some  not  written ;  and  that  they  were 
therefore  not  written,  that  the  unbelieving  might  not  have  in 
them  larger  room  for  ca^nlling.  For  let  us  a.sk  them,  do  they 
believe  the  miracles  which  are  written,  or  do  they  not  ?  And 
when  they  look  incredulous,  we  can  then  establish  that  they 
who  believe  not  the  lesser  would  not  have  believed  the  greater. 
Chrys.  This  that  the  Lord  speaks  of  He  ascribes  to  prayer 
and  fiith ;  whence  He  continues,  And  all  thinys  whatsoever 
ye  shall  ask  in  prayer  believing  ye  shall  receive.  Okigkn  ; 
For  Christ's  disciples  pray  for  nothing  that  they  ought  not, 
and  as  confiding  in  their  Master  they  pray  only  for  things 
great  and  heavenly.  Rab.w.  But  whenever  we  are  not  heard 
when  we  pray,  it  is  either  because  we  ask  something  adverse 
to  the  means  of  our  salvation  ;  or  because  the  jicnerseness  of 
those  for  whom  we  ask  hinders  its  being  granted  to  them ; 
or  because  the  performance  of  our  request  is  put  off  to  a 
future  time,  that  our  desires  may  wax  stronger,  and  so  may 
have  more  i^erfect  capacity  for  the  joys  they  seek  after. 
Aug.  de  Aug.  It  must  be  considered  that  Mark  relates  the  wonder  of 
Er?"ii.  the  disciples  at  the  withering  of  the  tree,  and  the  answer  of 
^'  the  Lord  conceniing  faith,  to  have  been  not  on  the  day  fol- 
lowing the  cursing  of  the  tree,  but  on  the  third  day  after ; 
and  that  on  the  second  day  Mark  relates  tlie  casting  of  the 
merchants  out  of  the  Tem]>le,  which  he  had  omitted  on  the 
first  day.  On  the  second  day  then  he  says  that  He  went 
forth  out  of  the  city  in  the  evening,  and  that  as  they  passed 
by  in  the  morning,  the  disciples  then  saw  that  the  fig  tree  was 
withered.     But  Matthew  speaks  as  though  all  this  had  been 


VER.   17—2-2.  ST.  MATTHEW.  719 

done  on  the  day  following.  Tliis  must  be  so  taken  as  that 
when  Matthew,  having  related  that  the  fig  tree  was  dried  up^ 
adds  immediately,  omitting  all  the  events  of  the  second  day, 
A)id  when  the  disciples  saw  it^  they  marvelled,  he  yet  meant 
that  it  was  on  another  day  that  they  marvelled.  For  the  tree 
must  be  supposed  to  have  withered  at  the  time  it  was 
cursed,  not  at  the  time  they  saw  it.  For  they  did  not  see  it 
withering,  but  when  it  was  withered,  and  by  that  they  under^ 
stood  that  it  had  withered  immediately  upon  the  Lord's  words. 
Origen  ;  Mystically  ;  the  Lord  leaving  the  Chief  Priests 
and  Scribes  withdrew  without  the  earthly  Jerusalem,  which 
therefore  fell.  He  came  to  Bethany  to  '  The  house  of  obedi- 
ence,' that  is,  to  the  Chiu*ch,  where  when  He  had  taken  rest 
after  the  first  erecting  of  the  Church,  He  retmnied  to  the 
city  which  He  had  left  a  little  while  before,  and  returning.  He 
was  an  hungred.  Pseudo-Chrys.  For  had  His  hunger  been 
as  man  for  carnal  food,  He  would  not  have  hungred  in  the 
morning;  he  truly  hungers  in  the  morning  who  hungers 
after  the  salvation  of  others.  Jerome  ;  The  tree  which 
He  saw  by  the  wayside  we  understand  as  the  syna- 
gogue, which  was  nigh  to  the  way  inasmuch  as  it  had  the 
Law,  but  yet  believed  not  on  the  way,  that  is,  on  Christ. 
Hilary;  And  that  is  compared  to  a  fig  tree,  because  the 
Apostles  being  the  first  believers  out  of  Israel,  like  green 
figs  shall  in  the  glory,  and  the  time,  of  their  resuiTection,  be 
before  the  rest.  Pseudo-Chrys.  Also  the  fig  in  respect  of 
the  multitude  of  seeds  under  one  skin  is  as  it  were  an  assem- 
bly of  the  faithful.  But  He  finds  nothing  on  it  but  leaves 
only,  that  is,  pharisaical  traditions,  an  outward  shew  of  the 
Law  without  the  fruits  of  truth.  Origen  ;  And  because  this 
plant  was  figiu-atively  a  living  creature,  having  a  soul,  He 
speaks  to  it  as  though  it  heard.  Let  no  fruit  grow  on  thee 
henceforward  for  ever.  Therefore  is  the  Jewish  synagogue 
barren,  and  shall  continue  so  until  the  end  of  the  world,  when 
the  multitude  of  the  Gentiles  shall  come  in ;  and  the  fig  tree 
withered  while  Christ  was  yet  sojourning  in  this  life;  and 
the  disciples  seeing  by  their  spiritual  discernment  the 
mystery  of  the  withered  faith,  wondered ;  and  having  faith, 
and  not  doubting,  they  bare  it,  and  so  it  withers  when  their 
lifegiving  virtue  passes   to  the  Gentiles;   and   by  each  one 


7-2<»  UUSFKI.  ACCURUINO  Tu  CHAP    \\l. 

who  is  broughl  tq  the  ikiUi,  that  mountain  Satan  w  liftrd  up 
and  cast  into  the  sea,  that  is,  into  the  abyss.  PsKrno-riiKVS. 
Or ;  Into  (he  sea,  that  is,  into  the  world  where  the  waters  are 
salt,  i.  e.  the  people  are  wicked.  Rauan.  Aud  he  avenges  his 
exclusion  from  the  elect  by  more  cruel  treatment  of  the 
Aug.  reprobate.  Aug.  Or,  this  is  to  be  said  by  each  senant  of 
Ev.  i.  Cjrod  m  his  own  case  respecting  the  mountain  of  pnde,  to 
^"  cast  it  from  him.  Or,  berause  by  Jews  the  Gospel  was 
preached,  tlie  Lord  Himself,  who  is  called  the  mount,  is  by 
the  Jews  cast  among  the  Gentiles  as  into  a  sea.  Okigen  ; 
For  ever\'  man  who  is  obedient  to  the  word  of  God  is 
Bethany,  and  Christ  abides  in  him ;  but  the  wicked  and  the 
sinners  He  leaves.  And  when  He  has  been  with  the  righ- 
teous, He  goes  to  other  righteous  after  them,  and  accompanied 
by  them ;  for  it  is  not  said  that  He  left  Bethany  and  went 
into  the  city.  The  Lord  ever  is  an  hungred  among  the 
righteous,  desiring  to  eat  among  them  the  fruit  of  the  Holy 
Spirit,  which  are  love,  joy,  peace.  But  this  fig  tree  which 
haxi  leaves  only  without  fruit,  grew  by  the  wayside. 
PsEUDO-CiiRYS.  That  is,  nigh  to  the  world ;  for  if  a  man 
lives  nigh  to  the  world,  he  cannot  presene  in  himself  the 
fruit  of  righteousness.  Orioen;  But  if  the  Lord  come 
seeking  fruit  with  tem])tations,  and  one  be  found  having 
nought  of  rigliteousness  but  only  a  j)rofession  of  faith,  which 
is  leaves  without  fruit,  he  is  soon  withered,  losing  even  his 
seeming  faith ;  and  every  disciple  makes  this  fig  tree  to 
wither,  by  making  it  be  .seen  that  he  is  void  of  Christ,  as 
Acts  8,  Peter  said  to  Simon,  77/y  heart  is  not  right  in  the  sight  of 
^**  God.  For  it  is  better  that  a  deceitfid  fig  tree  which  is  thought 
to  be  alive,  yet  brings  forth  no  fmit,  should  be  withered  u}) 
at  the  word  of  Christ's  disciples,  than  that  by  an  imposture 
it  shoidd  steal  aawy  innocent  hearts.  Also  there  is  in  every 
unbeliever  a  mountain  great  in  proportion  to  his  unbelief, 
which  is  removed  by  the  words  of  Christ's  discipl&s. 


23.  And  when  he  was  come  into  the  temple,  the 
Chief  Priests  and  the  elders  of  the  people  came  unto 
him  as  he  was  teaching,  and  said.  By  what  authority 


VER.  23 — 27.  ST.  MATTHEW.  721 

doest   thou  these   things?    and  who   gave  thee  this 
authority  ? 

24.  And  Jesus  answered  and  said  unto  them,  I 
also  will  ask  you  one  thing,  which  if  ye  tell  me,  I  in 
like  wise  will  tell  you  by  what  authority  I  do  thes* 
things. 

25.  The  baptism  of  John,  whence  was  it  ?  from 
heaven,  or  of  men  ?  And  they  reasoned  with  them- 
selves, saying,  If  we  shall  say,  From  heaven ;  he  will 
say  unto  us.  Why  did  ye  not  then  believe  him  ? 

26.  But  if  we  shall  say.  Of  men ;  we  fear  the 
people ;  for  all  hold  John  as  a  prophet. 

27.  And  they  answered  Jesus,  and  said.  We  cannot 
tell.  And  he  said  unto  them.  Neither  tell  I  you  by 
what  authority  I  do  these  things. 


Pseudo-Chrys.  The  Priests  were  tormented  with  jealousy, 
because  they  had  seen  Christ  entering  the  Temple  in  great 
glory.     And  not  being  able  to  master  the   fire  of  jealousy 
which  burnt  in  their   breasts,  they  break    forth  in   speech. 
Chrys.    Forasmuch    as   they   could   not   detract  from   His 
miracles,  they  bring  matter  of  blame  from  His  forbidding  to  sell 
in  the  Temple.    As  though  they  had  said.  Hast  Thou  assumed 
the  seat  of  authority?    Hast  Thou  been  anointed   Priest, 
that  Thou  exertest  this  power }     Pseudo-Chrys.   By  that 
they  add,  Or  who  gave  thee  this  authority?    they  shew  that 
there  be  many  persons  who  give  power  to  men,  whether 
corporal  or  spiritual !   as  though  they  had  said.  Thou  art  not 
come  of  a  priestly  family;  the  Senate  has  not  conferred  on 
Thee  this  power,  neither  has  Caisar  granted  it.     But  had 
they  believed  that  all  power  is  from  God,  they  would  never 
have  asked,  WJio  gave  thee  this  authority?   For  every  man 
judges  of  others  by  himself.     The  fornicator  thinks  that  none 
are  chaste ;  the  chaste  does  not  readily  suspect  any  of  forni- 
cation ;    he  who  is  not  a  Priest  of  God,  thinks  no   man's 
Priesthood  to  be  of  God.      Jerome  ;   Or  in  these  words  they 
urge  the  same  cavil  as  above,  when  they  said,  He  casleth  out 

VOL.  I.  3  a 


7SS  (508PEL  ACCORDIXG  TO  MM      XXI. 

VittAi)  demons  Ihroutfh   Beelzebub  f fie  Prince  of  the  demons.     For 
24. 

when  they  say,  lit/  what  anlhority  doest  thou  these  thinga'^ 

they  doubt  concernin};  the  power  of  God,  and  would  have  it 
understood  that  the  things  lie  does  are  of  the  Devil.  Hut 
when  they  add,  Who  yave  thee  this  authority'^  they  most 
elearly  deny  tlie  Son  of  God,  whom  they  suppose  to  work 
miracles,  not  by  Ilis  own,  but  by  others'  strength.  The  Ix)rd 
could  have  confuted  the  calumny  of  1  lis  tempters  by  a  simple 
answer,  but  He  put  a  question  to  them  of  such  skilful  con- 
trivance, that  they  nmst  be  condenmed  either  by  their  silence 
or  their  knowledge ;  Jesus  ansuered  and  said  unto  them^  I 
aUo  unll  ask  you  one  question.  Psf.udo-Chrys.  Not  that 
they  should  answer  it,  and  thereupon  hear  of  Christ  the  answer 
to  their  question,  but  that  being  puzzled  they  should  ask 
Him  no  farther;  according  to  that  precei)t  He  had  given 
M  it.r,  above.  Give  not  thtif  /rfi/Ch  is  holy  to  the  doys.  For  even  if 
He  had  told  them,  it  would  have  profited  nothing,  lu-cause 
the  darkened  will  cannot  perceive  the  things  that  an  (  i  iIk 
light.  For  him  that  enquires  we  ought  to  instnict,  but  hiui 
that  tempts,  to  overthrow  by  a  stroke  of  reasoning,  but  not  to 
publish  to  him  the  power  of  the  mystery.  The  Lord  thus 
sets  before  them  in  His  question  a  dilemma;  and  that  they 
might  not  e.scape  Him,  says,  Which  if  ye  tell  me,  /  in  like 
wise  will  tell  you  by  uhat  authority  I  do  these  things.  His 
question  is  this;  The  baptism  of  John  whence  nas  it?  from 
Aug.  in  hearen,  or  of  men  ^  Aio.  John  received  his  authority  to 
T°"v"  4. baptize  from  Him,  whom  he  aftei-wards  baptized;  and  that 
baptism  which  was  committed  to  him  is  here  calh'd  the 
baptism  of  John.  He  alone  received  such  a  gill;  no  righ- 
teous man  bet  k  i  after  him  was  entmsted  with  a  baptism  to 
be  called  from  liim^rlf.  For  John  came  to  baptize  in  the 
water  of  repentant  •  ,  to  ])iopare  the  way  for  the  Lord,  not  to 
give  inward  cleansing,  which  mere  man  cannot  do.  Jkrome; 
What  the  Priests  revolved  in  their  malice  is  shewn  when  he 
adds,  But  they  reasoned  with  themselves.  For  had  they 
replied  that  it  was  from  heaven,  the  question  was  inevitable, 
Why  then  were  ye  not  baptized  by  John?  But  shoidd  they 
reply  that  it  was  an  invention  of  human  device,  and  had  in  it 
nothing  divine,  they  feared  a  tinnult  among  the  people.  For 
all  the  a.sscmblcd  multitudes  had  received  .Tohn's  baptism, 


VKR.  23 — 27.  ST.  MATTHEW.  723 

and  held  him  accordingly  for  a  Prophet.  This  godless  party 
therefore  make  answer,  and  by  a  seeming  humility  of  speech 
confessing  that  they  know  not,  turned  to  hide  their  insidious 
designs.  And  therj  answered  Jesus,  and  said,  We  know  not. 
In  saying  that  they  knew  not,  they  lied ;  and  it  might  have 
followed  upon  their  answering  thus,  that  the  Lord  also  should 
say,  I  know  not ;  but  truth  cannot  lie,  and  therefore  it  follows. 
And  he  said  unto  them,  Neither  tell  I  you  hy  ichat  authority 
I  do  these  things.  This  shews  that  they  knew,  but  would 
not  answer,  and  that  He  also  knew,  but  would  not  answer, 
because  they  would  not  speak  what  they  knew.  Origen; 
But  some  one  will  say  in  opposition  to  this,  that  it  was  absurd 
to  ask  by  what  authority  Jesus  did  these  things.  For  that  it 
could  not  be  that  He  would  answer,  that  He  did  these  by  the 
Devil's  authority ;  and  He  would  not  tell  them  as  it  truly  was, 
that  He  did  them  by  His  own  power.  If  it  should  be  said, 
that  the  rulers  put  this  question  to  Him  in  order  to  deter 
Him  from  His  proceedings;  as  when  we  say  to  one  who  is 
dealing  with  what  is  ours  in  a  way  which  we  do  not  like,  we 
say  to  him,  Who  bade  thee  do  this  ?  meaning  to  deter  him 
from  what  he  is  so  doing ; — if  it  is  to  be  taken  so,  what  means 
Christ's  answer,  Do  you  tell  Me  this,  and  I  will  tell  you  by 
what  authority  I  do  these  things.  Perhaps  therefore,  the 
place  should  be  understood  as  follows.  There  are  in  the 
general  two  opposite  powers,  one  on  the  side  of  God,  the 
other  on  the  side  of  the  Devil ;  but  of  particular  powers 
there  are  many ;  for  it  was  not  one  and  the  same  power  that 
wrought  in  all  the  Prophets  to  enable  them  to  do  miracles,  but 
one  in  these,  another  in  those ;  and,  it  may  be,  for  lesser 
things  a  lesser  power,  for  greater  things  a  greater  power. 
The  Chief  Priests  had  seen  Jesus  working  many  miracles, 
whereupon  they  desired  to  know  the  special  degree  and 
properties  of  that  power  which  wrought  in  Him.  For  others 
who  have  wrought  miracles  wrought  them  at  first  in  one 
power,  and  afterwards  when  more  advanced  in  another  and 
greater  power ;  but  the  Saviour  wrought  all  in  one  power, 
that  which  He  received  of  the  Father.  But  because  they 
were  not  worthy  to  hear  such  mysteries,  therefore  He  gives 
them  no  answer,  but  on  the  contrary  put  a  question  to  them. 
Raban.   There  are  two  reasons  why  the  knowledge  of  truth 

3  a2 


7*2 1  GOSFBL  ACCORDING  TO  CHAP.  XXI. 

should  be  kept  back  frt)ni  those  who  ask;  either  when  he 
wlio  asks  is  unlit  to  receive,  or  from  his  hatred  or  contempt 
of  the  truth  is  unworthy  to  have  that  which  he  asks  opened 
to  him. 

28.  But  what  think  ye  ?  A  certain  man  had  two 
sods;  and  he  came  to  the  first,  and  said.  Son,  go 
work  to  day  in  my  vineyard. 

29.  He  answered  and  said,  I  will  not :  but  after- 
ward he  repented,  and  went. 

30.  And  he  came  to  the  second,  and  said  likewise. 
And  he  answered  and  said,  I  go,  sir  :  and  went  not. 

31.  Whether  of  them  twain  did  the  will  of  his  fa- 
ther ?  They  say  unto  him.  The  first.  Jesus  saith  unto 
them.  Verily  I  say  unto  you.  That  the  Publicans  and 
the  harlots  go  into  the  kingdom  of  God  before  you. 

32.  For  John  came  unto  you  in  the  way  of  righ- 
teousness, and  ye  believed  him  not:  but  the  Publicans 
and  the  harlots  believed  him :  and  ye,  when  ye  had 
seen  it,  repented  not  afterward,  that  ye  might  believe 
him. 

Jerome  ;  Thus  much  prefaced,  the  Lord  brings  forward  a 
parable,  to  convict  them  of  their  irreligion,  and  shew  them 
that  the  kingdom  of  God  should  be  transferred  to  the  Gentiles. 
Pseudo-Chrys.  Tliose  who  arc  to  be  judged  in  tliis  cause. 
He  applies  to  as  judges,  that  condemning  themselves  they 
might  be  shewn  to  be  imworthy  to  be  acquitted  by  any  other. 
It  is  high  confidence  of  the  justness  of  a  cause,  that  will 
entrust  it  to  the  decision  of  an  adversan'.  But  He  veils  tlie 
allusion  to  them  in  a  parable,  that  they  might  not  perceive 
that  they  were  passing  sentcn(;e  upon  themselves ;  A  certain 
man  had  two  sons.  Who  is  he  but  God,  who  created  all 
men,  who  being  by  nature  Lord  of  all,  yet  would  rather  be 
loved  as  a  father,  than  feared  as  a  Lord.  The  elder  son  was 
the  Gentile  people,  tlie  younger  the  .Tews,  since  from  the 
time  of  Noah  there  had  been  Gentiles.     Ami  he  rnnn-  to  the 


VER.  28 — 32.  ST.  MATTHEW.  725 

Jlrst,  and  said.  Son,   (/o  wm-k  to  day  in  my  vineyard.     To 
day,  i.  e.  during  this  age.     He  spoke  with  him,  not  face  to 
face  as  man,  but  to  his  heart  as  God,  instilling  understanding 
through  the  senses.     To  work  in  the  vineyard  is  to  do  righ- 
teousness ;  for  to  cultivate  the  whole  thereof,  I  know  not  that 
any  one   man   is  sufficient.      Jerome;    He    speaks  to  the 
Gentile  people  first,  through  their  knowledge  of  the  law  of 
nature ;  Go  and  work  in  my  vineyard;  i.  e.  What  you  would'^ohit  4, 
not  have  done  to  you,  that  do  not  you  to  others.    He  answers 
haughtily,  /  will  not.       Pseudo-Chrys.    For  the   Gentiles 
from  the  beginning  leaving  God  and  his  righteousness,  and 
going  over  to  idols  and  sins,  seem  to  make  answer  in  their 
thoughts.  We  w\\\  not  do  the  righteousness  of  God.    Jerome; 
But  when,  at  the  coming  of  the  Saviour,  the  Gentile  people, 
having  done  penitence,  laboured   in   God's   vineyard,   and 
atoned  by  their  labour  for  the  obstinacy  of  their  refusal,  this 
is  what  is  said,   But  afterward   he  repented,   and   went. 
The  second  son  is  the  Jewish  people  who  made  answer  to 
Moses,  All  that  the  Lord  hath  said  unto  us  we  will  do. Exod. 
Pseudo-Chrys.    But  afterwards  turning   their   backs,   they     '  ^* 
lied  unto  God,  according  to  that  in  the  Psalms,  T7ie  sons  Ph.  is, 
of  the  strangers  have  lied  unto  me.     This  is  what  is  said,     * 
But  he  went  not.     The  Lord   accordingly  asks   which   of 
them  twain  did  the  will  of  his  father?    They  say  unto  him. 
The  first.     See  how  they  have  first  sentence  upon  themselves, 
saying,  that  the  elder  son,  that  is,  the  Gentile  people,  did  the 
will  of  his  father.     For  it  is  better  not  to  promise  righteous- 
ness before  God,  and  to  do  it,  than  to  promise,  and  to  fail. 
Origen;   Whence  we  may  gather,  that  in  this  parable  the 
Lord  spoke  to  such  as  promise  little  or  nothing,  but  in  their 
works  shine  forth ;  and  against  those  who  promise  great  things 
but  do  none  of  these  things  that  they  have  promised.    Jerome  ; 
It  should  be  known  that  in  the  correct  copies  it  is  read  not 
The  last,  but  Tlie  first,  that  they  might  be  condemned  by 
their  own  sentence.     But  should  we  prefer  to  read,  as  some 
have  it,  Tlie  last,  the  explanation  is  obvious,  to  say  that  the 
Jews  understood  the  truth,  but  dissembled,  and  would  not 
say  what  they  thought ;  just  as  though  they  knew  that  the 
baptism  of  John  was  from  heaven,  they  would  not  say  so. 
Pseudo-Chrys.  The  Lord  abundantly  confirms  their  decision, 


7'2G  GOSPEL  ACCOKDISa  TO  CHAP.  XXI. 

whence  it  follows,  Jemis  said  unto  them,  Verily  I  say  unto 

you,  that  the  publicans  and  harlots  shall  go  before  you  in  the 
kingdom  of  God ;  'a&  much  as  U)  siiy,  Not  only  the  Gentiles 
are  before  you,  but  even  the  publicans  and  the  harlots. 
Raban.  Vet  the  kingdom  of  God  may  be  understood  of  the 
Gentiles,  or  of  the  present  Church,  in  which  the  Gentiles  go 
before  the  Jews,  because  they  were  more  ready  to  believe. 
Origf.n  ;  Notwithstanding,  the  Jews  are  not  shut  out  that 
Rom. 11,  they  should  never  enter  into  the  kingdom  of  God  ;  but,  trhen 
^'  the  fulness  of  the  Gentiles  shall  have  entered  in,  then  all 
Israel  shall  be  saved.  PsEUDO-CnuYS.  I  suppose  \\\a.i  the  pub- 
licans here  aie  to  represent  all  sinful  men,  and  the  harlots  all 
sinful  women ;  because  avarice  is  found  the  most  prevailing  vice 
among  men,  and  fornication  among  women.  For  a  woman's 
life  is  passed  in  idleness  and  seclusion,  which  are  great 
tem])tation8  to  that  sin,  while  a  man,  constantly  occupied  in 
various  active  duties,  falls  readily  into  the  snare  of  covctous- 
ness,  and  not  so  commonly  into  fornication,  as  the  anxieties 
of  manly  cares  preclude  thoughts  of  pleasure,  which  engage 
rather  the  young  and  idle.  Tlien  follows  the  reason  of  what 
He  had  said.  For  John  came  unto  you  in  the  tcay  of  riyhte- 
oitsnesSy  and  ye  believed  him  not.  Uahax.  John  came 
preaching  the  way  of  righteousness,  because  he  pointed  to 
Christ,  who  is  the  fulfilling  of  the  Law.  Pseudo-Chrvs. 
Or,  because  his  venerable  conversation  smote  the  hearts  of 
sinners,  as  it  follows,  fiut  the  Publicans  and  harlots  believed 
on  him.  Mark  how  the  good  life  of  the  preacher  gives  its 
force  to  his  preaching,  so  as  to  subdue  luisubdued  hearts. 
And  ye,  when  ye  had  seen  it,  repented  not  afterward,  that 
ye  might  believe  him  ;  as  nuich  as  to  say,  ITiey  have  done 
that  which  is  more  by  believing  on  Him,  ye  have  not  even 
repented,  which  is  less.  But  in  this  exposition  which  we 
have  set  forth  according  to  the  mind  of  many  interpreters, 
there  seems  to  me  something  incon.sistent.  For  if  by  the 
two  sons  are  to  be  understood  the  Jews  and  Gentiles,  as 
soon  as  the  Priests  had  an.swered  that  it  was  the  first  son  that 
did  his  father's  will,  then  Christ  should  have  conclud«'<l  His 
parable  with  these  words.  Verily  1  say  tmto  you,  that  the 
Gentiles  shall  go  into  the  kingdom  of  God  before  you.  But 
He  says,  The  Publicans  and  harlots,  a  class  rather  of  Jews 


VER.  33 44.  ST.  MATTHEW.  l->7 

than  of  Gentiles.  Unless  tliis  is  to  be  taken  as  was  said 
above ;  So  much  rather  the  Gentile  people  please  God  than 
you,  that  even  the  Publicans  and  harlots  are  more  acceptable 
to  Him  than  you.  Jerome  ;  Whence  others  think  that  the 
parable  does  not  relate  to  Gentiles  and  Jews,  but  simply  to 
the  righteous  and  to  sinners.  These  by  their  evA  deeds  had 
rejected  God's  service,  but  after  received  from  John  the 
baptism  of  repentance;  while  the  Pharisees  who  made  a 
shew  of  righteousness,  and  boasted  that  they  did  the  law  of 
God,  despising  John's  baptism,  did  not  follow  his  precepts. 
Pseudo-Chrys.  This  He  brings  in  because  the  Priests  had 
asked  not  in  order  to  learn,  but  to  tempt  Him.  But  of  the 
common  folk  many  had  believed ;  and  for  that  reason  He 
brings  forward  the  parable  of  the  two  sons,'  shewing  them 
therein  that  the  common  sort,  who  from  the  first  professed 
secular  lives,  were  better  than  the  Priests  who  from  the  first 
professed  the  service  of  God,  inasmuch  as  the  people  at  length 
turned  repentant  to  God,  but  the  Priests  impenitent,  never 
left  off"  to  sin  against  God.  And  the  elder  son  represents  the 
people  ;  because  the  people  is  not  for  the  sake  of  the  Priests, 
but  the  Priests  are  for  the  sake  of  the  people. 

33.  Hear  another  parable  :  There  was  a  certain 
housholder,  which  planted  a  vineyard,  and  hedged  it 
round  about,  and  digged  a  winepress  in  it,  and  built 
a  tower,  and  let  it  out  to  husbandmen,  and  went  into 
a  far  country  : 

34.  And  when  the  time  of  the  fruit  drew  near,  he 
sent  his  servants  to  the  husbandmen,  that  they  might 
receive  the  fruits  of  it. 

35.  And  the  husbandmen  took  his  servants,  and 
beat  one,  and  killed  another,  and  stoned  another. 

36.  Again,  he  sent  other  servants  more  than  the 
first :  and  they  did  unto  them  likewise. 

37.  But  last  of  all  he  sent  unto  them  his  son, 
saying,  They  will  reverence  my  son. 

38.  But  when  the  husbandmen  saw  the  son,  they 


728  GOSPEL  ACCOUDINO  TO  CHAP.  XXI. 

said  among  themselves.  This  is  the  heir ;   come,  let 
us  kill  him,  and  let  us  seize  on  his  inheritance. 

39.  And  they  caught  him,  and  cast  him  out  of 
the  vineyard,  and  slew  him. 

40.  When  the  lord  therefore  of  the  vineyard 
cometh,  what  will  he  do  unto  those  husbandmen  ? 

41.  They  say  unto  him.  He  will  miserably  destroy 
those  wicked  men,  and  will  let  out  his  vineyard  unto 
other  husbandmen,  which  shall  render  him  the  fruits 
in  their  seasons. 

42.  Jesus  saith  unto  them.  Did  ye  never  read  in 
the  Scriptures,  The  stone  which  the  builders  rejected, 
the  same  is  become  the  head  of  the  corner :  this  is 
the  Lord's  doing,  and  it  is  marvellous  in  our  eyes  ? 

43.  Therefore  say  1  unto  you.  The  kingdom  of 
God  shall  be  taken  from  you,  and  given  to  a  nation 
bringing  forth  the  fruits  thereof. 

44.  And  whosoever  shall  fall  on  this  stone  shall  be 
broken  :  but  on  whomsoever  it  shall  fall,  it  will  grind 
him  to  powder. 

Chrj*.  Chrys.  The  design  of  this  further  parable  is  to  shew  that 
^^  their  guilt  was  heinous,  and  unworthy  to  be  forgiven. 
Origen;  The  householder  is  God,  who  in  some  piu^ables  is 
represented  as  a  man.  As  it  were  a  father  condescending  to 
the  infant  lisp  of  his  little  child,  in  order  to  instruct  him. 
Pseudo-Chuys.  He  is  called  man,  by  title,  not  by  nature; 
in  a  kind  of  likeness,  not  in  verity.  For  the  Son  knowing 
that  by  occasion  of  His  human  name  He  himself  shoidd  bo 
blasphemed  as  though  he  were  mere  man,  spoke  therefore  of 
the  Invisible  God  the  Father  as  man  ;  He  who  by  nature 
is  Lord  of  Angels  and  men,  but  by  goodness  their  Father. 
Jerome  ;  He  huth  planted  a  vine  of  wliich  Isaiali  8])caks, 
l»a.5,7.T7te  vine  of  the  Lord  of  Hosts  is  the  house  of  Israel.  And 
hedged  it  round  about ;  i.  e.  either  the  wall  of  the  city,  or  the 
guardianship  of  Angels.  Pseudo-Chrys.  Or,  by  the  hedge 
understand  the  protection  of  the  holy  fathers,  who  were  set 


VER.  33 44.  ST.  MATTHEW.  729 

as  a  wall  round  the  people  of  Israel.  Origen  ;  Or,  the 
hedge  wliich  God  set  round  his  people  was  His  own  Provi- 
dence; and  the  winepress  was  the  place  of  offerings.  Jerome; 
A  winepress f  that  is  to  say,  An  altar;  or  those  winepresses  after 
which  the  three  Psalms,  the  8th,  the  80th,  and  the  83d  are 
entitled*,  that  is  to  say,  the  martyrs.  Hilary  ;  Or,  He  set  forth 
the  Prophets  as  it  were  winepresses,  into  which  an  abundant 
measure  of  the  Holy  Spirit,  as  of  newwine,  might  flow  in  a  teem- 
ing stream.  Pseudo-Chrys.  Or,  the  winepress  is  the  word 
of  God,  which  tortures  man  when  it  contradicts  his  fleshly 
nature.  Jerome;  And  built  a  tower  therein,  that  is,  the 
Temple,  of  which  it  is  said  by  Micah,  And  thou,  O  c/owc^y  Mic.  4, 
toicerofthe  daughter  of  Sion.  Hilary  ;  Or,  The  tower  is  the 
eminence  of  the  Law,  which  ascended  from  earth  to  heaven, 
and  from  which,  as  from  a  watch-tower,  the  coming  of  Christ 
might  be  spied.  And  let  it  out  to  husbandmen.  Pseudo- 
Chrys.  When,  that  is,  Priests  and  Levites  were  constituted 
by  the  Law,  and  undertook  the  direction  of  the  people.  And 
as  an  husbandman,  though  he  ofier  to  his  Lord  of  his  own 
stock,  does  not  please  him  so  much  as  by  giving  him  the 
fruit  of  his  own  vineyard;  so  the  Priest  does  not  so  much 
please  God  by  his  own  righteousness,  as  by  teaching  the 
people  of  God  holiness;  for  his  own  righteousness  is  but 
one,  but  that  of  the  people  manifold.  And  went  into  a  far 
country.  Jerome  ;  Not  a  change  of  place,  for  God,  by  whom 
all  things  are  filled,  cannot  be  absent  from  any  place ;  but 
He  seems  to  be  absent  from  the  vineyard,  that  He  may 
leave  the  vine-dressers  a  fireedom  of  acting.  Chrys.  Or,  it 
applies  to  His  long-suffering,  in  that  He  did  not  always 
bring  down  immediate  punishment  on  their  sins.  Oriqen  ;  Or, 
because  God  who  had  been  with  them  in  the  cloud  by  day,  Exod. 
and  in  the  pillar  of  fire  by  night,  never  afler  shewed  Himself  ^^'  ^^" 
to  them  in  like  manner.  In  Isaiah  the  people  of  the  Jews  is  Is.  5,  7. 
called  the  vineyard,  and  the  threats  of  the  householder  are 
against  the  vineyard ;  but  in  the  Gospel  not  the  vineyard  but 

»  ri'^riJ  Ps.  8,  8],  84.  Hebr.  from  in  Ps.  83.  init.  of  vines  or  olives.  With 
nJ  the  wine  press,  and  so  the  Vulgate  ^t-  Jerome  he  interprets  it  of  martyr- 
To'reularia,  a.s  St.  Jerome  reads.  Others  ^oras  in  Ps.  8.  n.  3.  just  before  he  inter- 
consider  it  a  musical  instrument  used  P/f«  ''  pf  Christian  Churches,  as  does 
at  the  vintage.  St.  Augustine  takes  it  Athanasius  in  ioc. 
for  an  oil  press,  Enarr.  in  Ps.  80.  init. 


'•^"  <■'-!'!   I      \i  >  -Khr...     i..  «   II  \|'.    \\|. 

tllr    lillvh.mdilMIl    ;nv    M:inir.|  |\,l     |  >,  l  vIkiI  |r ,  ■     ni    llir    (;.,s|.,-l 

Ihr  viufxar.l  is  the  kiiiLrdum  ,.1  (ind,  ih  ,t  :v.  ||,,.  d.niiinr 
whifli  IS  tniifaiiicd  ill  holy  Scnpiiin  ;  and  a  mans  Maiii.l.ss 
lllr  IS  tlir  tniil  i.r  ill,'  Mil,  \  aid.  And  llic  Icttrr  ol"  Scripiurc 
IS  till-  hedge  sci  luiind  \\u-  siiicyard.  thai  ihr  iVuiK  uhicli  aiv 
liid  in  it  sli..nld  not  1m  v,,  n  \)\  iIk.^c  who  aiv  wilhoui.  'I'hc 
(Icptli  of  the  (ir.K  1,  X  ,,t  (iod  is  ih.-  wincpiv-v  ol'  the  \inr\ai(i. 
into  wliich  siuli  as  li.ixc  |irotitcd  in  the  orach-.  o|  (io.l  |>,.iir 
out  their  studies  hke  Iniil.  The  tower  l.iiilt  th(  lem  is  ili.- 
word  eoneernin;4  (iod  1  linisell'.  and  foncerniiiLi:  Cliri-t'^  dis- 
pensations. 'J'liis  vineyard  He  eoniniitted  to  hnslianihiK  n. 
thai  is,  to  tlie  peeiple  ihat  was  Ixlore  us,  hoih  priests  and 
laity,  and  went  into  afar  country,  h\  His  de|)iinire  .ii:'^i"K 
opportiniity  to  tlie  lius])an(lirieii.  'I'ln'  time  o|'  tlie  \iiita,i,'e 
drawing  near  may  be  taken  of  individuals,  and  ot  nations. 
The  tir^t  season  of  life  is  in  infancy,  when  thr  \in  \aid  li.i-- 
nonglit  to  v]iew.1)iil  that  it  has  in  it  the  vital  jiowir.  As 
soon  as  it  conies  to  1j<'  ahle  to  speak,  llieii  is  tlic  time  ol' 
pntting  lorth  ])iids.  And  as  the  child's  soid  jn'ogivsv.  v.  .,, 
also  does  the  \ineyard,  that  is,  tin-  word  of  (iod;  and  all' r 
such  progress  the  \iih_\ard  brings  forth  the  ri]»e  frnii  ofh,\;', 
joy,  peace,  and  the  like.     Moreo\(r  to  the  nation  wh  d 

the  Taw  by  Moses,  the  time  of  fruit  drawelli  near.  i;vi;A\. 
T7i<  scusnn  (if fruit.  He  says,  not  of  rent-]>ayiiig.  becans.-  iliis 
stift-necki  d  nation  lirings  forth  no  fruit.  ('iii;\s.  lb'  (.ills 
nonm-.tlie  ]'ro])h(  t^  servant--,  wlio  as  tlie  Lord's  I'riests  olier  tin' 
Clirv.s.  iVnits  of  the  ]»eople,  ,ind  the  proofs  of  their  oln-dieiice  in 
their  works.  But  thi\  shewed  tlieir  wickediie--'-  m^i  oiiK  in 
refusing  the  fruits,  but  in  ha\iiig  iiKhgnation  against  those 
that  come  to  till  III,  as  ii  Ibllows,  And  llir  lni<l)iniiliiii  n  t<.,,h 
his  sernnil^,  uml  lu nl  mn  ,  nml  hilh'il  iiiinllu'r,  mid  slmud 
another.  ,Il  i;omi  ;  I'x  it  lliein.  as  .le.emiah,  kille<l  them,  as 
Isaiah,  ^toiK  il  tin  m,  a^  .\al)o|h  and  /acharia-.  w  liom  thev 
slew  betweiii  tlie  teinjtle  and  the  altar.  I'si  ri>o-( 'ii  i:\  s.  At 
each  step  (jf  their  wickedness  the  merc\  of  (iod  w  a^  iiu  reined, 
and  at  eaclj  step  ol'  the  I  )i\  iiie  merc\  the  w  ickedm  ^--  ol  the 
Jews  in(rease«l;  thn-  tin  re  w.is  a  --tiife  1m1\\,,ii  Inimaii 
wicke<lness  and  |)i\iii>  ^oodn.  v^.  Ilii.\i;\;  These  ///--/, 
llutii  III!  fir^l  v\!m'  vm  o  V,  lit.  d<  iii'le  that  lime,  \v  hen,  altii 
ih.     i.oa.  Iiiie^    "I    ^iiiL'l'      ri")>!ii  I-.  .1    ::i':il    iiuiiibei    u  a-    >-cnt 


VEK.  33 — 44.  ST.  MATTHEW.  731 

forth  together.  Raban.  Or,  the  first  servants  who  were  sent 
were  the  Lawgiver  Moses  himself,  and  Aaron  the  first  Priest 
of  God;  whom,  ha\-ing  beaten  them  with  the  scourge  of  their 
tongue,  they  sent  away  empty;  by  the  other  sen^ants  under- 
stand the  company  of  the  Prophets.  Hilary;  By  the  Son 
sent  at  last,  is  denoted  the  advent  of  om'  Lord.  Chrys. 
"Wherefore  then  did  He  not  send  Him  immediately?  That 
from  what  they  had  done  to  the  others  they  might  accuse 
themselves,  and  putting  away  their  madness  they  might 
reverence  His  Son  when  He  came.  Pseudo-Chrys.  He 
sent  Him  not  as  the  bearer  of  a  sentence  of  punishment 
against  the  guilty,  but  of  an  offer  of  repentance;  He  sent 
Him  to  put  them  to  shame,  not  to  punish  them.  Jerome; 
But  when  He  says.  They  will  reverence  my  Son,  He  does 
not  speak  as  in  ignorance.  For  what  is  there  that  this 
householder  (by  whom  in  this  place  God  is  intended)  knows 
not.?  But  God  is  thus  spoken  of  as  being  uncertain,  in  order 
that  free-will  may  be  reserved  for  man.  Chrys.  Or  He 
speaks  as  declaring  what  ought  to  be ;  they  ought  to  reve- 
rence Him;  thus  shewing  that  then*  sin  was  great,  and  void 
of  all  excuse.  Origen  ;  Or  we  may  suppose  this  fulfilled  in 
the  case  of  those  Jews  who,  knowing  Christ,  believed  in 
Him.  But  what  follows,  But  ivlien  the  husbandmen  saw 
the  son,  they  said  among  themselves,  This  is  the  heir, 
come  let  us  kill  him,  and  let  us  seize  on  the  inheritance, 
was  fulfilled  in  those  who  saw  Christ,  and  knew  Him  to 
be  the  Son  of  God,  yet  crucified  Him.  Jerome;  Let  us 
enquire  of  Arrius  and  Eunomius.  See  here  the  Father  is 
said  not  to  know  somewhat.  Whatever  answer  they  make 
for  the  Father,  let  them  understand  the  same  of  the  Son, 
when  He  says  that  He  knows  not  the  day  of  the  consumma-  Mat. 22, 
tion  of  all  things.  Pseudo-Chrys,  But  some  say,  that  it 
was  after  His  incarnation,  that  Christ  was  called  a  Son  in 
right  of  His  baptism  like  the  other  saints,  whom  the  Lord 
reftites  by  this  place,  saying,  1  will  send  my  Son.  Therefore 
when  He  thus  meditated  sending  His  Son  after  the  Prophets? 
He  must  have  been  already  His  Son.  Further,  if  He  had 
been  His  Son  in  the  same  way  as  all  the  saints  to  whom 
the  word  of  God  was  sent,  He  ought  to  have  called  the 
Prophets  also  His  sons,  as  He  calls  Christ,  or  to  call  Christ 


7SS  OOSPKL  ACCORDINU  TO  CHAP.  XXI. 

His  scrrant,  as  He  calls  the  IVophets.  Radan.  By  what 
they  say,  Tftis  is  the  iSon,  Ho  manifestly  proves  that  the 
rulers  of  the  Jews  crucified  the  Son  of  God,  not  thnmglj 
ignorance,  but  through  jealousy.  For  they  understood  that 
P».8,6.it  was  He  to  whom  tlie  Father  speaks  by  the  Prophet,  Ask 
o/mey  and  I  shall  give  thee  the  heathen  for  thine  inheritance. 
The  inheritance  given  to  the  Son  is  the  holy  Church  ;  an 
inheritance  not  left  Him  by  His  Father  when  dying,  but 
wonderfully  purchased  by  His  own  death.  Pseudo-Chkys. 
After  His  entry  into  the  Temple,  and  having  cast  out  those 
who  sold  the  animals  for  the  sacrifices,  then  they  took  counsel 
to  kill  Him,  Come,  let  us  kill  him.  For  they  reasoned  among 
themselves.  It  will  happen  that  the  people  hereby  shall 
disuse  the  practice  of  sacrificing,  which  pertains  to  our 
gain,  and  shall  be  content  to  offer  the  sacrifice  of  righteous- 
ness, which  pertains  to  the  glory  of  God ;  and  so  the  nation 
shall  no  more  be  our  possession,  but  shall  become  God's. 
But  if  we  shall  kill  Him,  tlien  there  being  none  to  seek  the 
fruit  of  righteousness  from  the  people,  the  practice  of  offering 
sacrifice  shall  contuiue,  and  so  this  people  shall  become  our 
possession ;  as  it  follows,  And  the  inheritance  shall  be  ours. 
These  are  the  usual  thoughts  of  all  worldly  Priests,  who  take 
no  thought  how  the  people  shall  live  without  sin,  but  look  to 
how  much  is  offered  in  the  Church,  and  esteem  that  tlie 
profit  of  their  ministry.  Raban.  Or,  llie  Jews  endeavoured 
by  putting  Him  to  death  to  seize  upon  the  inheritance,  when 
they  strove  to  overtlu-ow  the  faith  which  is  through  Him, 
and  to  substitute  their  own  righteousness  which  is  by  the 
Law,  and  therewith  to  imbue  the  Gentiles.  It  follows,  And 
they  cauyht  him,  and  cast  him  out  of  the  vineyard,  and  slew 
him.  Hilary  ;  Christ  was  cast  out  of  Jerusalem,  as  out  of 
the  vineyard,  to  His  sentence  of  punishment.  Origkn  ;  Or, 
what  He  says.  And  cast  him  out  of  the  vineyard,  seems  to 
me  to  be  this;  As  far  as  they  were  concerned  they  judged 
Him  a  stranger  both  t^)  the  vineyard,  and  the  husbandmen. 
When  therefore  the  I^rd  of  the  vineyard  cmneth,  what  u  ill 
he  do  unto  those  husbandmen?  Jerome;  The  Lord  asks 
them  not  as  though  He  did  not  know  what  they  would 
answer,  but  that  they  might  be  condcnnicd  by  their  own 
answer.     Pskt'do-Chrys.  That  their  answer  is  true,  comes 


VER.  33 — 44.  ST.  MATTHEW.  733 

not  of  any  righteous  judgment  in  them,  but  from  the  case 
itself;  truth  constrained  them.     Origen  ;  Like  Caiaphas  so  Johnii, 
did  they,  not  from  themselves,  prophesy  against  themselves,     * 
that  the  oracles  of  God  were  to  be  taken  from  them,  and 
given  to  the  Gentiles,  who  could  bring  forth  fruit  in  due 
season.     Gloss,  Or,  the  Lord  whom  they  killed,  came  imme-  q]^^^ 
diately  rising  from  the  dead,  and  brought  to  an  evil  end  those  otA. 
wicked   husbandmen,  and   gave   up  His  vineyard  to   other 
husbandmen,  that  is,  to  the  Apostles.     Aug.  Mark  does  not  ^ag.  de 
give  this  as  their  answer,  but  relates   that  the   Lord  after  2°°"!: 

.  .  .  .  Ev.  11. 

His  question  put  to  them,  made  this  answer  to  Himself.    But  70. 
it  may  be  easily  explained,  that  their  words  are  subjoined 
in  such  a  way  as  to  shew  that  they  spoke  them,  without 
putting  in  '  And  they  answered.'     Or  this  answer  is  attri- 
buted to  the  Lord,  because,  what  they  said  being  true,  might 
well  be  said  to  have  been  spoken  by  Him  who  is  truth. 
Chrys.    Or  there  is   no    contradiction,   because    both   are 
right;  they  first  made  answer  in  these  words,  and  then  the 
Lord    repeated   them.      Aug.  This  troubles   us   more,   how  Aug. 
it  is  that  Luke  not  only  does  not  relate  this  to  have  been  °^^  ®"P* 
their  answer,  but  attributes  to  them  a  contrary  answer.     His 
words  are,  Atid  when  they  heard  it  they  said,  God  forhid.  Luke20, 
The  only  way  that  remains  for  understanding  this  is,  therefore,  ^^' 
that  of  the  listening  multitudes  some  answered  as  Matthew 
relates,  and  some  as  Luke.     And  let  it  perplex  no  one  that 
Matthew  says  that  the  Chief  Priests  and  elders  of  the  people 
came  to  the  Lord,  and  that  he  connects  the  w^hole  of  this 
discoiurse  in  one  down  to  this  parable  of  the  vineyard,  without 
interposing  any  other  speaker.  For  it  may  be  supposed  that  He 
spoke  all  these  things  with  the  Chief  Priests,  but  that  Matthew 
for  brevity's  sake  omitted  what  Luke  mentions,  namely,  that 
this  parable  was  spoken  not  to  those  only  who  asked  Him  con- 
cerning His  authority,  but  to  the  populace,  among  whom  were 
some  who  said,  He  shall  destroy  them,  and  give  the  vineyard 
to    others.     And   at   the    same   time  this  saying   is   rightly 
thought  to  have  been  the  Lord's,  either  for  its  truth,  or  for 
the  unity  of  His  members  with  their  head.     And  there  were 
also  those  who  said,  God  forbid,  those  namely,  who  perceived 
that  He  spoke  this  parable  against  them.     Pseudo-Chrys. 
Otherwise :  Luke  has  given  the  answer  of  their  lips,  Matthew 


7-n  OOSPKL  ACCOKDINU  TO  CHAI".   Wl 

that  of  tlieir  heaits.  For  some  made  answer  openly  coii- 
tnidicting  Him,  aiul  sayinj^,  dod forhid, ]mi  their  consciences 
t4)ok  it  lip  with  I/e  shall  miserably  destroy  these  tcicked  meti. 
For  so  when  a  man  is  detected  in  any  wickechiess,  he  excuses 
himself  in  words,  hut  his  conscience  within  pleads  guilty. 
Chr\s.  Or  otherwise:  the  IjOrd  proposed  this  parable  to  them 
with  this  intent,  that  not  understanding  it  they  should  give 
sentence  against  themselves;  as  was  done  by  Nathan  to 
David,  Again,  when  they  perceived  the  meaning  of  the 
things  that  had  been  said  against  them,  they  said,  God  forbid. 
Raban.  Morally;  a  vineyard  has  been  let  out  to  each  of  us 
to  dress,  when  the  mystery  of  baptism  was  given  us,  to  be 
cultivated  by  action.  Servants  one,  two,  and  three  are  sent 
us  when  Law,  Psalm,  and  Pro])hecy  are  read,  after  whose 
instmctions  we  are  to  work  well.  lie  that  is  sent  is  beaten 
and  cast  out  wIk  n  the  word  is  contemned,  or,  which  is  worse, 
is  blasphemed.  He  kills  (as  far  as  in  him  lies)  the  heir,  who 
tramples  under  foot  the  Son,  and  does  despite  to  the  Sj)iiii  of 
grace.  The  wicked  hu^bundman  is  destroyed,  and  the 
vineyard  is  given  to  another,  when  the  gilt  of  grace  wliich 
the  proud  has  contennied  is  given  to  the  lowly. 

Pseudo-Chrys.  When  they  seemed  discontent.  He  brings 
forward  Scripture  testimony;  as  much  as  to  say,  If  ye  under- 
stood not  My  parable,  at  le;v.st  acknowledge  this  Scripture. 
Jeromf;  The  same  things  are  treated  under  various  figures; 
whom  above  He  called  labourers  and  husbandmen,  He  now  calls 
builders.  Chrys.  Christ  is  the  stone,  the  builders  are  the 
John  9,  Jewish  teachers  who  rejected  Christ,  saying,  This  man  is  not 
of  God.  Raban.  IJut  despite  of  their  displeasure,  the  same 
stone  furnished  the  head  stone  of  the  comer,  for  out  of  both 
nations  He  has  joined  by  faith  in  Him  as  many  as  He  woidd. 
Hilary  ;  He  is  become  the  head  of  the  comer,  because  He 
is  the  imion  of  both  sides  between  the  Law  and  the  Gentiles. 
Chkys.  And  that  they  might  know  that  notliing  that  had 
been  done  was  against  God's  will,  He  adds,  //  is  the  Lord's 
doing.  ORKiEN  ;  That  is,  the  stone  is  tlie  gift  of  God  to  the 
whole  building,  and  is  wonderful  in  our  eyes,  who  can 
discern  it  with  the  eyes  of  the  mind.  Psemdo-Chrys.  As 
much  as  to  say.  How  do  ye  not  understand  in  what  building 
that  stone  is  to  be  set,  not  in  yours,  seeing  it  is  rejected,  but 


VKU.  33—44.  ST.  Matthew.  735 

in  another ;  but  if  the  building  is  to  be  other,  your  building 
will  be  rejected.  Origen  ;  By  the  kingdom  of  God,  He 
means  the  mysteries  of  the  kingdom  of  God,  that  is,  the 
divine  Scriptures,  which  the  Lord  committed,  first  to  that 
former  people  who  had  the  oracles  of  God,  but  secondly  to 
the  Gentiles  who  brought  forth  fruit.  For  the  word  of  God 
is  given  to  none  but  to  him  who  brings  fruit  thereof,  and  the 
kingdom  of  God  is  given  to  none  in  whom  sin  reigns. 
Whence  came  it  then  that  it  was  given  to  them  from  whom 
it  was  aftei-wards  taken  away  ?  Remember  that  whatever  is 
given  is  given  of  free  gift.  To  whom  then  He  let  out  the 
vineyard.  He  let  it  out  not  as  to  elect  already  and  believing ; 
but  to  whom  He  gave  it.  He  gave  it  with  a  sentence  of 
election.  Pseudo-Chrys.  Christ  is  called  A  Stone,  not 
only  because  of  His  strength,  but  because  He  mightily 
crushes  His  enemies ;  whence  it  follows,  And  whosoever 
shall  fall  on  this  stone  shall  be  broken,  and  on  whom- 
soever it  shall  fall,  it  shall  grind  him  to  powder.  Jerome  ; 
Whoso  sinneth,  yet  believoth  on  Him,  falls  indeed  upon  a 
stone  and  is  bi'oken,  yet  is  not  altogether  crushed,  but  is 
preserved  to  salvation  through  endurance.  But  on  whomso- 
ever it  shall  fall,  that  is,  whomsoever  this  stone  shall  itself 
assault,  and  whosoever  shall  utterly  deny  Christ,  it  shall  so 
crush  him,  that  not  a  bone  of  him  shall  be  left  in  which  a 
drop  of  water  could  be  taken  up.  Psettdo-Chrys.  It  is  one 
thing  to  be  broken,  and  another  to  be  ground  to  powder. 
Of  what  is  broken  there  remains  something;  but  what  is 
ground  to  powder  is  as  it  were  converted  into  dust.  And 
what  falls  upon  a  stone  is  not  broken  by  any  power  of  the 
stone,  but  because  it  fell  heavily,  either  by  reason  of  its 
weight,  or  of  its  fall  from  a  great  height.  So  a  Christian  in 
sinning,  perishes,  but  not  to  the  utmost  that  Christ  can 
destroy ;  but  only  so  far  as  he  destroys  himself,  either  by 
the  greatness  of  his  sin,  or  by  his  exalted  rank.  But  the 
unbelievers  perish  to  the  utmost  that  Christ  can  destroy 
them.  Chrys.  Or,  He  here  points  out  their  twofold  de- 
struction ;  first  in  their  stumbling  and  being  offended  at  Him, 
signified  in  that,  Whosoever  shall  fall  upon  this  stone;  the 
other  in  the  captivity  that  should  come  upon  them,  signified 
by  that.  But  upon  tihomsoerer  it  shall  fall.     Aug.  Or,  Those q^^^j 

Ev.i.30, 


786  «<»8ri  1    \i  1  iii!iii  \i.  Ill  I  II  \r.  \\i. 

that  fall  iipcu  lliin.  arc  tlio^.'  diat  ,li  spi^.,  an<l  illlict  Him. 
Tlii'S(>  do  not  porish  uttrrly,  but  art'  broktu  sf)  lliat  tli»  y  walk 
not  ii])rit,'ht.  Hut  upon  these  lie  shall  fall  when  He  shall  conic 
from  al)o\(^  in  judgment  with  a  jHiiiivliintiit  ot'  (Icsiinction, 
and  thence  He  ^>iays,  Shall  <jrind  llnin  fa  poirder,  because 
Pa.  1,4.  t?i€  wicked  arc  like  the  dust  trhich  t/ir  iciiid  scattereth  abroad 
on  the/dcr  <>/  tlw  earth. 

45.  And  when  the  Chief  Priests  and  Pharisees  had 
heard  his  parables,  they  perceived  that  he  spake  of 
them. 

46.  But  when  they  sought  to  lay  hands  on  liim, 
they  feared  the  multitude,  because  they  took  him  for 
a  prophet. 

.Jerome;  Hard  as  were  tlir  hearts  of  the  Jews  in  uhIk  lief, 
they  yet   perci'ixcd   that   \]\v    Lord's  sentence  \\,i>   diici'il 
Psoiitln- a},'ainst  themselves.       Pskiuo-C'iiuvs.    Here  i^  tln'  dilicii  ncc 
in  fin?    between  good  and  had  men.      The  j^nod  man  wlun  tak<  n  in 
Horn,     a   gin   has   sorrow    bccaiix'    he    lias   sinned,   (he    l)ad    mm    is 
grieved  not  because  he  has  sinne<l,  but  Iuh  anx'  lie  is  touiid 
otit  in   his   sin  ;    and   he   not  only   does   not    re]ic  nt,   but    is 
iiidipiaiit   wiili   him   that  re])roved   liim.     Tluis   tliey   l»ein^' 
taken  in  tlicir  .sins  were  stirred  u))  to  ^lill  ^neater  wickedness; 
Ami    Ihcif    sDiKjltt    to    liifi    IhdkIs    (III    liiiii,    hill     hiirrd    iJir 
VlilUil iid<\  l)cC(ii(>ic   tlii'ij  tixik   liini    h>r  ,1   I'li'iihrt .        ()i:i(.i  \  ; 
One  tliinj;  they  know  which  is  true  concerning   Him;   tin  \ 
esteemed    Him   a  Prophet,  though   not    iniderstandiin;    llis 
greatness  in  res])cct  of  His  bein<^  the  Son  of'(iod.      Hut  the 
rulers  feared  the  multitude  «ho  tlioii^lit  tliiis  of  llim,  and 
were  ready  to  fight  for  Him;    lor  tliey  could  not  attain  to  the 
nnder>tanding  whicli  the  multitude  Ii.id,  seeiiii;  the\   tliou^ht 
nothing  worthy  concerning  Him.      I'mtliei,  know  thai   then 
are  two  different   kinds  of  desires   to   hiy   liinds   on  .lesus 
Tlie  dcviic  (ii  the  rulers  and  Pharisees  was  one  kiml  ;   anoiiier 
Sonj?  of  that  of  the   Hride,  /  held  him,  and   imttld  not   ht  hi  in  '/"• 
gjj '7' gjn tending  to  try  Him  still  further,  as  she  saith,  /  trill  i/rf  nu 
vp  inin  Ihr  jKiliii  /  /       '//  hni  Imld  ,■/'//<  /,,  i,//t/        All  \\  ho 

think  not  li'dith   (<iM(rmnL;    Hi>  di\  inils  ,  seek    to   lav  liamK 


VER.  45,  46.  ST.  MATTHEW.  73 

on  Jesus  in  order  to  put  Him  to  death.  Other  words  indeed 
excepting  the  word  of  Christ  it  is  possible  to  seize  and  to 
hold,  but  the  word  of  truth  none  can  seize,  that  is,  under- 
stand ;  none  can  hold  it,  that  is,  convict ;  nor  separate  it 
from  the  conviction  of  those  that  believe  ;  nor  do  it  to  death, 
that  is,  destroy  it.  Pseudo-Chrys.  Every  wicked  man  also, 
as  far  as  his  will  is  concerned,  lays  hands  on  God,  and  puts 
Him  to  death.  For  whoso  tramples  upon  God's  command- 
ments, or  murmurs  against  God,  or  raises  a  sullen  look  to 
heaven,  would  not  he,  if  he  had  the  power,  lay  hands  on  God, 
and  kill  Him,  that  he  might  sin  without  restraint  ?  Raban. 
This,  that  they  are  afraid  to  lay  hands  on  Jesus  because 
of  the  multitudes,  is  daily  acted  in  the  Church,  when  any  who 
is  a  brother  only  in  name,  is  ashamed  or  afraid  to  assail  the 
unity  of  faith  and  peace  which  he  does  not  love,  because  of 
the  good  men  with  whom  he  hves. 


VOL.  I.  3  b 


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