4T a t e n a n u v t a.
COMMENTARY
ON THE
FOUR GOSPELS,
COLLECTED OUT OF THE
WORKS OF THE FATHERS
BY
S. THOMAS AQUINAS.
VOL. I.
ST. MATTHEW. PART T.
OXFORD,
JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXLI.
MAR
1952
BAXTER, PRINTER, 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 from them. The Editors
refer to the Preface which follows for some account of the
nature 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.
PREFACE.
BY a CATENA PATRUM is meant a string or series of
passages selected from the writings of various Fathers, and
arranged for the elucidation of some portion of Scripture, as
the Psalms or the Gospels. Catenas seem to have originated
in the short scholia or glosses which it was customary ^n
MSS^of the Scriptures to introduce between the lines or on
the margin, perhaps in imitation of the scholiasts on the
profane authors. These, as time went on, were gradually
expanded, and passages from the Homilies or Sermons of
the Fathers upon the same Scriptures added to them.
The earliest commentaries on Scripture had been of this
discursive nature, being addresses by word of mouth to the
people, which were taken down by secretaries, and so pre
served. While the traditionary teaching of the Church still
preserved the vigour and vividness of its Apostolical origin,
and spoke with an exactness and cogency which impressed
an adequate image of it upon the mind of the Christian
Expositor, he was able to allow himself free range in hand
ling the sacred text, and to admit into the comment his own
particular character of mind, and his spontaneous and indi
vidual ideas, in the full security, that, however he might follow
the leadings of his own thoughts in unfolding the words of
Scripture, his own deeply fixed views of Catholic truth
would bring him safe home, without overstepping the limits
of truth and sobriety. Accordingly, while the early Fathers
manifest a most remarkable agreement in the principles and
VOL. i. b
ii PREFACE.
the substance of their interpretation, they have at the same
time a distinctive spirit and manner, by which each may
be known from the rest. About the vith or viith jcentury
this originality disappears ; the oral or traditionary teaching,
which allowed scope to the individual teacher, became
.hardened into a written tradition, and henceforward there is
a uniform invariable character as well as substance of Scrip
ture interpretation. Perhaps we should not err in putting
Gregory the Great as the last of the original Commentators ;
for though very numerous commentaries on every book of
Scripture continued to be written by the most eminent doctors
in their own names, probably not one interpretation of any
importance would be found in them which could not be traced
to some older source, So that all later comments are in fact
Catenas or selections from the earlier Fathers, whether they
present themselves expressly in the form of citations from their
volumes, or are lections upon the Lesson or Gospel for the
day, extempore indeed in form, but as to their materials
drawn from the previous studies and stores of the expositor.
The latter would be better adapted for the general reader,
the former for the purposes of the theologian.
Commentaries of both classes are very numerous. Fabri-
cius a speaks of several hundred MS. Catenas in the Royal
Library of France. According to Wolf and Cramer b the
earliest compiler of a Greek Catena was CEcumenius, in the
ixth or xth century ; for the claims of Olympiodorus in the
vith to be the author of the Catena on Job, have been
disproved by Patricius Junius, in his edition. (Lond. 1637.)
But though this may be the first regular Catena, the practice
of compiling commentaries had been in use much earlier.
In the East, Eustathius of Antioch in the ivth, and Procopius
of Gaza in the beginning of the vith, collected " the inter
pretations of the ancients;" and in the West, the Com
mentaries on the Gospels which go under the name of Bede,
(A.D. 700,) are but a summary of the authorized interpreta-
a Vol. viii. p. 638. ed. Hades. Matt, et Marci, Oxon. 1840. which con-
b Prref. in Catenas in Evang. SS. tains much information on the subject.
tioris chiefly drawn from S. Augustine, S. Leo, &c., and even
S. Jerome describes his Commentary on Galatians as n com
pendium of former writers, chiefly Origen.
It may be added, that the same change took place in dog
matic teaching, as in the exposition of Scripture. This indeed
was still more to be expected, for the issue of controversies
and the decrees of Councils had given to the doctrinal state
ments of the Fathers an authority, or rather prerogative,
which was never claimed for their commentaries. Accord
ingly, S. John Damascene s work on the Orthodox Faith in
the viiith century is scarcely more than a careful selection
and combination of sentences and phrases from the great
theologians who preceded him, principally S. Gregory
Nazianzen. A comment or scholia by the same author
upon S. Paul s Epistles have come down to us, which are
mainly taken from S. Chrysostom, but with some use of
other expositors.
All such commentaries have more or less merit and use
fulness, but they are very inferior to the Catena Aurea,
which is now presented to the English reader ; being all of
them partial and capricious, dilating on one passage, and
passing unnoticed another of equal or greater difficulty ;
arbitrary in their selection from the Fathers, and as compi
lations crude and indigested. But it is impossible to read
the Catena of S. Thomas, without being struck w r ith the
masterly and architectonic skill with which it is put together.
A learning of the highest kind, not a mere literary book-
knowledge, which might have supplied the place of indexes
and tables in ages destitute of those helps, and when every
thing w^as to be read in unarranged and fragmentary MSS.
but a thorough acquaintance with the whole range of eccle
siastical antiquity, so as to be able to bring the substance
of all that had been written on any point to bear upon the
text which involved it a familiarity with the style of
each writer, so as to compress into few r words the pith of a
whole page, and a power of clear and orderly arrangement in
this mass of knowledge, are qualities which make this Catena
b 2
iv PREFACE.
perhaps nearly perfect as a conspectus of Patristic inter
pretation. Other compilations exhibit research, industry,
learning; but this, though a mere compilation, evinces a
masterly command over the whole subject of Theology.
The Catena is so contrived that it reads as a running com
mentary, the several extracts being dovetailed together by the
compiler. And it consists wholly of extracts, the compiler
introducing nothing of his own but the few connecting
particles which link one extract to the next. There are
also a few quotations headed ( Glossa, which none of the
editors have been able to find in any author, and which
from their character, being briefly introductory of a new
chapter or a new subject, may be probably assigned to the
compiler; though even this is dispensed with whenever it
is possible : when a Father will furnish the words for such
transition or connection, they are dexterously introduced.
In the Gospel of S. Matthew there are only a few other
passages which seem to. belong to S. Thomas. These are
mostly short explanations or notes upon something that
seemed to need explanation in some passage quoted, and
which in a modern book would have been thrown into the
form of a foot note. An instance of this may be seen in
p. 405. The only important passages of this kind are some
Glosses on chap. xxvi. 26. which will be noticed in their
place.
This continuity is expressed in the title which the Author
gives his work in his dedication to Pope Urban IV. c expo-
sitio continua; the term Catena was not used till after his
death. De Rubeis the Venetian editor speaks of a MS.
of the xivth century in which it is so entitled, but the
earlier editions have either Glossa Continua, or Conti
nuum. The sacred text is broken into paragraphs longei
or shorter ; the shortest less than a verse, the longest twenty
verses, and the exposition of each portion follows this order:
First, the transition from the last paragraph to that undei
review; if they are events, the harmony with the chronology
of the other Evangelists is shewn, S. Augustine (de Consensu
PREFACE. v
Evangelistarum) being the authority used for this: then comes
the literal, or, what is called, the historical exposition.
Where different Fathers have given different explanations,
they are introduced generally in the order of the most
obvious and literal first, and so proceeding to the most
recondite, by the words Vel aliter. Then if any im
portant doctrine hinges upon any part of the passage or
comma, selections are given from the most approved treatises
on the subject; e. g. on chap. v. 17, a lengthened summary of
the arguments against the Manicheans from Aug. cont. Faust. ;
on chap. xi. 21. long extracts from Aug. de Bono Perseve-
rantise; on viii. 2. a short passage from Damascenus de Fid.
Orth. as if for the purpose of referring the reader to a treatise
which contains a full discussion of the doctrine implied in
the words, i And he stretched forth his hand, arid touched
him ; on xiii. 29. on the question of toleration, Aug. ep. ad
Vincentium is quoted, And the comment on the portion is
wound up with what is variously called the mystical, moral,
allegorical, tropical, tropological, or spiritual sense. The
peculiar exposition of Origen, which seems to hold a mean
place between the historical and the authorized mystical
interpretation, is accordingly often inserted between these.
The quotations do not profess to be made with scrupulous
adherence to the words of the original. But they are not
(a very few excepted) abridgments in the words of the
compiler, but condensations in their own language b . How
admirably this is done may be seen by any one who will
take the trouble of collating a few pages of some of the
more diffuse writers, e. g. S. Chrysostom or Origen, with the
Catena. For instances particularly in which a sentence is
made up of clauses gathered from distant pages, see tile-
summary of the Sermon on the Mount, chap. vii. in fin., and
a quotation from Chrysostom on chap, xxiii. 26.
Nor is it the case with this Catena as it seems to be with
every other, that some one commentary has been taken as
a nucleus or basis, into which other extracts have been
inserted. Dr. Cramer says, that Chrysostom is the staple
vi PREFACE,
of all the Greek Catenas on S. Matthew ; but though S.
Thomas held Chrysostom in such esteem that he is reported
to have said malle se uti Chrysostomi libris in Matthaeum
quam possidere fruique Lutetia Parisiorum, (praef. Ben.) and
though he has drawn upon the Homilies very largely, it
is no more than he has done upon nearly all the principal
commentaries. If any book might be supposed to have been
his guide more than another it would be Rabanus Maurus;
though we should not say that he quoted any other writers
mediately through Rabanus, yet this compiler seems often
to have guided him to quotations in S. Augustine, Gregory,
and the general treatises of the Latin Fathers.
With respect to the fidelity of the references, putting aside
the connective Glossac which may probably be assigned to
S. Thomas himself, there are very few (as far as the transla
tion has hitherto proceeded) which it has not been possible
to find. Of these, some are quoted from S. Augustine s
Sermons, and among the multitude of doubtful and spurious
compositions of this class, it is probable that the extracts
to which they belong may be found, though it was scarcely)
worth while to spend much time in the search of a few;
unimportant passages. But there arc two passages of serious
moment, one on Matt. xvi. 18. the other on Luke xxii. 19.
quoted from S. Cyril, which require a remark. The first
affirming the supremacy of the successors of S. Peter is quoted
from Cyril, in lib. Thes.* but occurs no where in S. Cyril s
writings. Accordingly it has been made the groundwork
of an old charge against S. Thomas (lately revived by a
German writer, see Ellendorf Hist. Blatter) of forgery, which
however has been amply refuted by Guyart and Nicolai. In
the dedication to another of his works, Opusculum contra
errores Graecorum addressed to Pope Urban IV. he says,
Libellum ab excellentia vestra mini exhibitum diligenter
perlegi, in quo inveni quamplurima ad nostrae fidei as-
sertionem utilia. Consideravi autem quod ejus fructus
posset apud plurimos impediri propter quasdam in aucto-
ritatibus SS. Patrum contenta, qua: dubia esse videntur.
PREFACE. vii
The other passage is affirmatory of Trail substantiation,
and quoted from S. Cyril without any specification of place ;
on this Father Simon (Hist. Crit. c. 33.) observes, that
S. Cyril s commentaries on the New Testament have come
down to us imperfect, and this very passage occurs quoted
under the name of Cyril in the second part of the Greek
Catena of Possinus. (in Matt, xxvii. 28.) The words imo
quern bibas quern manduces, on chap. v. 27. are not in
the earlier editions of the Catena, but were inserted (perhaps
by the Louvain Editor) from the original text of S.
Augustine.
Of the authors cited, the Catena contains nearly all that
is material in S. Chrysostom s Homilies on S. Matthew,
S. Jerome s Commentary, S. Hilary s Canons, and the Glossa
Ordinaria all through the Gospel. The Latin commentary
of Pseudo-Chrysostom is cited fully till about the middle of
chap. viii. after which it is cited more rarely. At this place
the Benedictine editor notes a hiatus in some of the MSS. of
Chrysostom. S. Augustine de Cons. Ev. and In Sermonem
Domini in Mont, are nearly incorporated into the Catena,
and from ch. xvi. to the end, Origen s Commentaries on
S. Matthew.
It is generally supposed that Aquinas was ignorant of
Greek, and that therefore he must have quoted the Greek
authors in Translations ; but his own words in his dedication
to Pope Urban seem to imply otherwise. Interdum etiam
sensum posui, verba dimisi, prsecipue in Homiliario Chry-
sostomi propter hoc quod est translatio vitiosa. That for
Chrysostom he used neither the version of Anianus, (as the
Benedictine editor of Chrys. supposed,) nor the current
Latin version, is evident on the slightest comparison with
his quotations. However this may be, he has in several
instances quite missed the sense of the Greek.
The Catena begins to quote Origen s Commentary on
S. Matt, at chap. xvi. though our fragment of it begins as
early as chap. xiii. It uses the Old Interpretation, which
Huet conjectures to have been the work of Bellator, or of
viii PREFACE.
some contemporary of Cassiodorus. This version will be
found in the Ben. Ed. of Origen, and is according to Huet
barbarous and full of errors.
Great accidental value is given to many of the inedited
Greek Catenas by the extracts which they contain from lost
works; in this on S. Matt, are quoted two writers, whose
works do not seem to have been printed. The first is
Remigius, which is frequently cited throughout. The
commentary on S. Matthew of Remigius, a Monk of Auxerre
in the ixth century, is extant in MS. in several libraries, but
the only part of it which has ever been printed is the Preface,
in Fontani Novae Eruditorum Deliciae, Florence 1793.
One short passage concerning the dates of the Gospels,
which is quoted in S. Thomas s Proem, is not found in this
Preface, but a passage in S. Thomas s Proem to S. Mark
quoted from Remigius super Matt, occurs in it. This
would be proof enough of the identity of the Remigius of
the Catena with the inedited Commentary described by
Fontani. But he has also printed in the same volume
several homilies of Remigius, which he says are only
extracts or abridgments (apocopse) of the Commentary.
On comparing these with the quotations in the Catena,
they answer exactly to that description, the substance is the
same, the words only a little different.
Haymo is much more rarely quoted. The quotations do
not correspond with the * Homilies on the Gospels printed
with his name at Paris, 1545, but there is much the same
kind of resemblance between them, as between the quotations
and the Homilies of Remigius. It may perhaps be con
jectured, that he also may have written a commentary of
which the Homilies were abridgments.
Rabanus Maurus, who as well as Haymo was a scholar of
Alcuin, wrote one of the most full and valuable commentaries
on S. Matthew extant. It contains copious extracts from
the Latin Fathers, such, he says, * quantum mihi pra3
innumeris monastics servitutis relinaculis licuit, et pro
nutrimento parvulorum quod non parvam nobis ingerit
PREFACE. ix
molestiam et lectionis facit injuriam, (he seems from this to
have been Abbot at the time he wrote,) but interwoven with
the extracts is much original matter of his own, ( nonnulla
quae mihi Author lucis aperire dignatus est c , which he
distinguishes by the note Maurus on the margin. In the
only printed edition of his works, there is a hiatus of several
pages in chapp. 23. and 24. and another in chap. 28. quae
inter excudendum a militibus omnia vastantibus deperdita
sunt.
S. Jerome speaks of his own commentary on S. Matthew
(in the preface to Eusebius), as having been written off very
hastily in the short space of a fortnight and as being
entirely his own, if for no other reason, from his want of
leisure to read the numerous commentators even then
existing on the Gospels. He names Origen s twenty-five
volumes, and as many homilies on S. Matthew only ; Theo-
philus Antioch., Hippolytus Martyr, Theodorus, Apollinaris,
Didymus, Hilary, Victorinus, Fortunatianus. He says also,
* historicam interpretationem digessi breviter, et interdum
spiritualis intelligentiae flores miscui, perfectum opus re-
servam in posterum.
The Enarrationes in Matthaeum printed as the work of the
Archbishop Anselm (Cologne, 1612) are ascribed by Cave
to Anselm Laudunensis, and by others to William of Paris
who died in 1249. This is partly a compilation and partly
original. It does not seem used in the Catena, but it has
been referred to in this translation as containing many
passages cited in the Catena, under the title Gloss., and
which appeared to have been drawn by both authors from
some common source.
The Glossa Ordinaria seems to have been a brief Catena,
compiled from the Fathers by Strabus, a Monk of Fulda, a
pupil and amanuensis of Rabanus Maurus. Among the
extracts, he seems to have inserted short observations of his
c Great part of the introduction of Epistle dedicatory to Bp. Acca j how is
Rabanus describing his method of com- this to be explained?
pilation, is word for word with Bede s
x PREFACE.
own, distinguishing them by the title of Glossa. Even of these
the substance seems to have been drawn from the Fathers,
or rather from that received mode of interpreting Scripture
and Fathers which was traditionally preserved in the Schools.
These portions (in whatever degree original) got the name of
Glossa Ordinaria say the editors, (Douay, 1617,) " quia illam
posteri omnes tanquam officinam ecclesiasticorum sensuum
consulere solebant." It is sometimes cited under the title of
auctoritas.
The Glossa Interlinear! s is ascribed to Anselrn Laudu-
nensis early in the xiith century, and was intended to
accompany the common editions of the Bible written in a
small hand in the vacant spaces between the lines.
A few passages are quoted from Bedc. Of these some are
from his Homilies on the Gospels, some from his Commentary
on Luke. There is among Bede s works a Commentary on
S. Matthew, and in one or two instances this is referred to
by Nicolai, but on looking at the quotations in older
editions of the Catena, it is merely * Bed. in Horn. To
many quotations of Remigius and Rabanus, which agreed in
sense with this Commentary on Matthew, the mark e Beda
has been added, because he was the earliest author in which
the translator found them; but an inspection of this Com
mentary will make it very doubtful whether it is Bede s.
First, he does not mention it in the catalogue which he gives
of his own works at the end of the Hist. Eccl. (p. 222. ed.
Smith.) Secondly, those on Mark and Luke (which he does
mention there) are introduced by Epistles to Acca, Bishop of
Hexham. Thirdly, The style of these is different, being
full and copious, that on Matthew short, and per saltus.
Fourthly, Comparing Rabanus numerous quotations from
Bede, they seem to be all taken from the comments on the
parallel passages of Mark and Luke. But a great deal of
what is given as original in Rabanus coincides with the
Commentary on S. Matth. in question. Is it an abridg
ment of Rabanus, or did they only both draw upon their
recollections of the Fathers ? The Commentary on S. Paul s
PREFACE. xi
Epistles printed among Becle s Works, and which is a com
pilation chiefly from S. Augustine, seems to have been proved
by Mabillon to be the work of Floras the Deacon, (Mab.
Vet. Analecta, i, 12.) The following extracts from Bede s
Preface to S. Luke illustrate the manner of compiling such
Commentaries then in fashion. Bede excused himself from
the task because it had been so fully performed by Ambrose.
Acca answers that there were many things in Ambrose so
eloquent and high, that they could only be understood by
Doctors, and something weaker was wanted for the unlearned;
that S. Gregory had not been afraid to rifle all the Fathers
for his homilies on the Gospels, and in short it might be said
of every Ihing with the comic poet, f Nihil sit dictum quod
non sit dictum prius. Bede then describes the method he
had pursued ; " Having gathered around me the works
of the Fathers, truly the most worthy to be employed in
such a task, I set myself diligently to look out what
S. Ambrose, what Augustine, what Gregory most keen-eyed,
(as his name signifies,) the Apostle of our nation, what the
Translator of the Sacred Story Jerome, and what the other
Fathers have thought upon the words of Luke. This I
forthwith committed to paper either in the very words of the
author, or where abridgment was needed in my own. To
save the labour of inserting a reference to the author in each
case in my text, I have marked the first letters of his
name in the margin, being anxious that none should take
me for a plagiarist, endeavouring to pass off as my own the
words of greater men." Vol. v. p. 215. ed. Col.
The Translation has been made from the Venetian edition
of 1775, which professes to give the original text of the
Catena without the alterations of Nicolai. For by the
repeated reprints and no book went through more during
the two first centuries after the invention of printing the
text had become so corrupt " tarn frequentes in earn
irrepserant et tarn enormes corruptelae, tot depravatae voces,
tot involute constructions, tot perturbatae phrases, tot
xii PREFACE.
praesertim ex Graecis autoribus autoritates adulteratae, tot
vitiosae versiones, tot mutilati textus, tot indices omissi vel
praepostere annotati, tot hiantes et imperfecti sensus occur-
rebant ut eas mirer tarn impense laudari potuisse quae tarn
turpiter aberrassent." (Praef. Nicol.) Nicolai therefore in
1657 undertook a recension of the text, for which he
employed, not MSS. or early editions of the Catena, (the
Venetian editor thinks it probable that he used only two
editions, one a Parisian, the other an Antwerp,) but had
recourse to the authorities themselves ; his aim being, not so
much to give it as it came from S. Thomas, but to improve
the usefulness of the work, as what it is indeed, a com
plete syllabus of Catholic theology. But as the Venetian
edition is wretchedly printed, it has been corrected through
out by a reference to Nicolai, (ed. Lugd. 1686,) and the
references have all been verified afresh and adapted to
the best editions of the Fathers. No reference has been
given to any passage which the translator has not verified
for himself substantially in its own original place ; but
in those places only in which there was any doubt or
difficulty about the meaning, or where an important
doctrine was involved, or any important variety of reading
between the two editions of the Catena, has he attentively
collated the passage of the Catena with the original ; in a
very few has he introduced any alteration or addition from
the originals, and that has been sometimes noticed in the
note. Where a reference could not be found, it has been
marked non occurrit ; of these the majority are those
Glossae which are most probably to be ascribed to S.
Thomas: of the rest, some had escaped the diligence of
Nicolai, only one or two which Nic. had marked as found,
the present translator has not been able to find.
Where no note of reference is put, it is to be understood
that the passage is in each case in the author s commentary
on that chapter and verse of S. Matt. ; as the only note of
reference to which must have been in locum, it was thought
PREFACE. xiii
a perpetual repetition of that note was needless. To aid in
referring to S. Chrys. the number of the Homily has been
given at the first place where each is referred to.
The references to Scripture have been verified anew r , (those in
the Psalms conformed to the numeration of the English Bible,)
and many more given which the previous editions omit. The
text of the Gospel commented upon is given from the E. V. ;
but all passages quoted in the body of the comment are
translated from the Latin as there given, which is often
important when the remarks are upon words which have no
equivalent in our version, e. g. ( supersubstantialis in c. vi.
11. There is no uniformity in the editions in the mode of
printing the sacred text. The MSS. and earlier editions do not
contain it, so that it is probable that it was so published by
Aquinas, especially as nearly the whole is worked into the series
of comment ; the next class of editions have the sacred text,
occupying a small space in the centre of the upper part of
the page, and the Catena arranged around it ; and at last the
commata or paragraphs, which it was clearly S. Thomas s
intention to make, were divided, and in some editions the
portion of text was inserted between them, in others each
chapter was printed at the head of its own comment, divided
into the same paragraphs, with letters referring to the para
graphs of the Catena.
It only remains to add, that the Editors are indebted for
the Translation of St. Matthew, as well as for the above
introductory remarks, to the Rev. MARK PATTISON, M.A.
Fellow of Lincoln College.
J. H. N.
LIST OF AUTHORS
USED IN THE CATENA ON ST. MATTHEW,
With the Editions of their Works referred to in the Translation.
Origen, Presbyter of Alexandria, A.D. 230. Ed. Ben. Par. 1753.
Pseudo-Origen Homilice sex ex diver sis locis collects. Merlin, Par. 1512.
S. Cyprian, Bishop of Carthage, A.D. 248. Oxford Translation, 1839.
Eusebius, Archbishop of Cgesarea, A.D. 315. Oxford, 1838.
S. Athanasius, Archbishop of Alexandria, A.D. 326. Ed. Ben. Par. 1698.
Pseudo-Dionysius the Areopagite, A.D. 340530. Paris, 1615.
S. Hilary, Bishop of Poictiers, A.D. 354. Ed. Ben. Par. 1693.
S. Gregory of Nazianzus, Abp. of Constantinople, A.D. 370. Col 1680.
S. Gregory, Bishop of Nyssa, A.D. 370. Paris, 1615.
S. Ambrose, Archbishop of Milan, A.D. 374. Ed. Ben. Par. 1686.
S. Jerome, Presbyter and Monk of Bethlehem, A.D. 378. Verona, 1735.
Nemesius, A.D. 380. Apud Bibl Pair. Grtec. Paris, 1624.
S. Augustine, Bishop of Hippo, A.D. 396. Ed. Ben. Par. 16791700.
S. JohnChrysostom,Abp.of Constantinople, A.D.398. JE& Ben Par. \1\8- 38.
S. Cyril, Archbishop of Alexandria, A.D. 412. Paris, 1638.
S. Maximus, Bishop of Turin, A.D. 422. Paris, 1614.
Cassian, Presbyter and Monk of Marseilles, A.D. 424. i Bibl. Pair.
S. Peter Chrysologus, Archbishop of Ravenna, A.D. 433. > Col 1618.
Council of Ephesus, Canons of,
A.D. 431. ap. Labbe Concilia, Par. 1671.
Theodotus of Ancyra,
S. Leo I. Pope, A.D. 440. Venice, 1783.
Gennadius, Presbyter of Marseilles, A.D. 495. Hamb. 1614.
S. Gregory I. Pope, A.D. 590. Ed. Ben. Paris, 1705.
S. Isidore, Archbishop of Seville, A.D. 595. Col 1617.
Bede, Venerable, Presbyter and Monk of Yarrow, A.D. 700. Col 1612.
S. John, Presbyter of Damascus, A.D. 730. Paris, 1712.
Rabanus Maurus, Archbishop of Mayence, A.D. 847. Col 1626.
Haymo, Bishop of Halberstadt, A.D. 853. .>
> Works not printed.
Remigms, Presbyter and Monk of Auxerre, A.D. 880. >
Glossa Ordinaria, in ninth century. Lugd. 1589.
Paschasius Radbertus, A.D. 850. i
Lanfranc, Archbishop of Canterbury, A.D. 1080. >
S. Anselm, Archbishop of Canterbury, A.D. 1093. Col 1612.
Glossa Interlinearis, in twelfth century. Lngd. 1589.
ERRATUM.
Page 96. note, far i Adaraannus, Abbot of Lindisferne read i Adamnanus,
Abbot of Hii or Ion a
PREFACE
TO THE GOSPEL ACCORDING TO
ST. MATTHEW.
ISAIAH xl. 9.
Go up to the top of the mountain, thou, that preachest glad
tidings in Sion ; lift up thy voice with might, thou that
preachest in Jerusalem : cry aloud., fear not: say to the cities
of Jiidah, Behold your Godl Lo, the Lord God shall come
ivith power, and His arm shall have dominion ; Lo, His
reward is with Him.
THE Prophet Isaiah, a manifest preacher of the Gospel,
briefly expressing the loftiness, the name, and the substance
of the Gospel doctrine, addresses the evangelic teacher in the
person of the Lord, saying, Go up to the top of the mountain,
4*.
But to make our beginning with the title, The Gospel.
AUGUSTINE; The word Evangelium, (Gospel,) is rendered Aug.
in Latin bonus nuntius, or * bona annuntiatio, (good news.) < L ontra
It may indeed be used on all occasions whenever any good ii. 2.
is announced; but it has come to be appropriated to the
announcement of the Saviour. GLOSS. Those who have
related the birth, deeds, words, and sufferings of the Lord
Jesus Christ, are properly styled Evangelists. CHRYSOSTOM; Chrys.
For what is there that can equal these good tidings ? God on
earth, man in heaven; that long war ceased, reconciliation i. 2.
made between God and our nature, the devil overthrown,
death abolished, paradise opened. These things, so far beyond
our merits, are given us with all fulness ; not for our own toil
or labour, but because we are beloved of God. A
J^UG. Whereas God in many ways heals the souls of men, ac- de vera
cording to the times and the seasons which are ordained by His iV. g
VOL. i. B
\
2 PREFACE TO THE GOSPEL
marvellous wisdom, yet has He in no way more beneficently
provided for the human race, than when the Very Wisdom of
God, the Only Son of one substance and coeternal with the
Father, stooped to take upon Him perfect man, and the Word
was made flesh and dwelt among us. Hereby He made manifest
how high a place among creatures had human nature, in that
Pseudo- He appeared to men as Very Man. PSEUDO-AUG. God was
Serni.de rnade man, that man might be made God. GLOSS; This
Nativ. p ar t O f the glad tidings that should be preached, the Prophet
Leo foretells saying, Behold, your God, fyc. LEO Pope ; For this
Epist-ad emptying of himself, by which the Invisible made Himself
xxviii?3! Visible, and the Creator and Lord of all things chose to
become one of us mortal creatures, was a stooping of His
mercy, not a failing of His power. GLOSS ; Therefore that
the Lord should not be supposed to be present in such a way
as that there should be any thing lost of His power, the
Aug. Prophet adds, The Lord shall come with power. AUG.
Christ* Come 9 not by passing through the regions of space, but by
i- 12. shewing Himself to men in the flesh. LEO ; By the
SeTm. in unspeakable power of God, it was wrought, that while very
Nativ. ]\| an was in the inviolable God, and very God in passible
flesh, there was bestowed upon man, glory through shame,
Aug- immortality through punishment, life through death. AUG.!
catorum For blood that was without sin being shed, the bond of all
IrSr** men s s was done away, by which men were before held!
captive by the Devil. GLOSS; Therefore because men, having
been delivered from sin by virtue of Christ suffering, became the
servants of God, it follows, And His arm shall have dominion.
Leo. LEO ; In Christ then was given us this wonderful deliverance, ,
sup that on our passible nature the condition of death should
not abide, which His impassible essence had admitted, and]
that by that which could not die, that which was dead might
be brought to life. GLOSS; And thus through Christ is]
opened to us the entrance of immortal glory, concerning which
it follows, Lo, His reward is with Him; that, namely, of
Matt. 5. which Himself speaks, Your reward is abundant in heaven\
Aur. AUG. The promise of eternal life, and the kingdom ofj
contra heaven belongs to the New Testament; in the Old Testament!
iv. 2. are contained promises of temporal things.
GLOSS ; So then evangelic teaching delivers to us four things^
ACCORDING TO ST. MATTHEW. 3
concerning Christ ; the Divinity that takes upon it, the
Humanity that is taken upon it, His Death by which we
are delivered from bondage, His Resurrection by which the
entrance of a glorious life is opened to us. On this account it
is represented in Ezekiel under the figure of the four animals.
GREGORY ; The Only-begotten Son of God was Himself verily Greg,
made Man; Himself condescended to die as the sacrifice of
our redemption as a Calf; He rose again through the power
of His might, as a Lion ; and as an Eagle He ascended
aloft into heaven. GLOSS ; In which ascension He shewed
manifestly His Divinity; Matthew then is denoted by the
Man, because he dwells chiefly on the humanity of Christ ;
Mark by the Lion, because he treats of His Resurrection;
Luke by the Calf, because he insists on His Priesthood; John
by the Eagle, because he describes the sacraments of His
Divinity. AMBROSE ; And it has happened well that we Ambros.
set out with delivering the opinion that the Gospel according ^"uc
to Matthew is of a moral kind, for morals are the peculiar pref.
province of man. The figure of a Lion is ascribed to Mark,
because he begins with an assertion of His Divine power,
saying, The beginning of the Gospel of Jesus Christ the Son
of God. The figure of the Eagle is given to John, because
he has described the miracles of the Divine Resurrection.
GREG. These things the commencement of each of the Gospel Greg.
books testifies. Because he opens with Christ s human gene- U
ration, Matthew is rightly designated by a Man ; Mark by a
Lion, because he begins with the crying in the desert ; Luke
by a Calf, because he begins with a sacrifice; because he
takes his beginning from the divinity of the Word, John
is worthily signified by an Eagle. AUG. Or, Matthew A us.
who has chiefly represented the regal character of Christ, is de Con "
designated by a Lion; Luke by a Calf, because of the Priest s Ev.mg.
victim ; Mark, who chose neither to relate the royal nor the le 6 "
priestly lineage 3 , and yet is clearly busied about His human
nature, is designated by the figure of a Man. These three
animals, the Lion, the Man, the Calf, walk on the earth,
whence these three Evangelists are mostly employed about
those things which Christ wrought in the flesh. But John,
a The original text of Augustine has sacerdotalem velconsecrationemvel cog-
here, " neque stirpem regiam neque nationem."
15 2
4 PREFACE TO THE GOSPEL
as the Eagle, soars on high, and with most keen eyes of the
heart beholds the light of unchangeable Truth. From which
we may understand, that the other three Evangelists are oc
cupied about the active, and John about the contemplative,
life. The Greek Doctors by the Man understood Matthew,
because he has deduced the Lord s lineage according to the
flesh ; by the Lion, John, because as the lion, strikes terror
into the other beasts by his roaring, so John struck terror into
all heretics ; by the Calf, they understood Luke, because the
calf was the victim of the Priests, and he is imich employed
concerning the Temple and the Priesthood ; and by the Eagle
they understood Mark, because the eagle in the Divine Scrip
ture is used to denote the Holy Spirit, who spake by the
mouths of the Prophets ; and Mark begins with a citation
from the Prophets.
Hier. JEROME ; Concerning the number of the Evangelists, it
u/Evan. should be known, that there were many who had written
Matt, ad Gospels, as the Evangelist Luke witnesses, saying, Foras-
Luke i muc ? 1 as many have taken in hand, fyc. and as books
! - remaining to the present time declare which divers authors
have set forth, therein laying the foundation of many
heresies; such as the Gospel according to the Egyptians,
according to Thomas, Matthias, and Bartholomew ; that of
the twelve Apostles, and Basilides, and Apelles, and others
whom it would be long to reckon up. But the Church,
which is founded by the Lord s word upon the rock, sending
forth, like Paradise, its four streams, has four corners and four
rings, by which as the ark of the covenant, and the guardian
of the Law of the Lord, it is carried about on moveable u
b These apocryphal compositions date. One is still extant and is one of
are elsewhere mentioned by Clement the two Gospels of our Saviour s infancy,
Alex. (Strom, iii. p. 539, 553.) Ori- which seem to be the work of the Gnos-
gen (in Luc. i.) Eusebius (Hist. iii. tics. The Gospel according to the
25.) Pseudo-Athanasius (Synops. 76.) Twelve Apostles seems to be the same
Cyril (Catech.iv. 36. vi.31.) Epiphanius as the celebrated Gospel according to
(Hser. 62. n. 2.) Ambrose (in Luc. i.2.) the Nazarenes, or Hebrews, supposed
and Pope Gelasius in his Decree. to have been prior to the inspiredGospels,
The Gospel according to the Egyp- and afterwards corrupted by the Ebion-
tians is supposed to be one of the works ites. Basilides was a Gnostic, and
referred to in the beginning of St. Luke. Apelles a Marcionite, Little is known
Tt was afterwards used by the Gnostics of the Gospels according to Matthias,
andSabellians in their defence. There and Bartholomew ; the former seems to
seem to have been several Gospels ac- have been of Gnostic origin,
cording to Thomas, one ascribed to a c Some read immobilibus.
disciple of Manes ; one of an earlier
ACCORDING TO ST. MATTHEW.
staves. AUG. Or, Because there are four quarters of Aug.
the world, through the whole of which Christ s Church is ^^
extended. In learning and preaching they had a different 2.
order from that they had in writing. In learning and
preaching they ranked first who followed the Lord present
in the flesh, heard Him teaching, saw Him acting, and by His
mouth were sent to preach the Gospel ; but in penning the
Gospel, an order which we must suppose to have been fixed
by Heaven, the first place, and the last place were filled out
of the number of those whom the Lord chose before His
passion, the first by Matthew, the last by John ; so that the
other two, who were not of that number, but who yet followed
Christ speaking in them, were embraced as sons, and placed
in the middle between the other two, so as to be supported by
them on both sides. REMIGIUS ; Matthew wrote in Judaea
in the time of the Emperor Caius Caligula; Mark in Italy, at
Rome, in the time of Nero or Claudius, according to Raba-
nus ; Luke in the parts of Achaia and Bseotia, at the request
of Theophilus ; John at Ephesus, in Asia Minor, under Nerva.
BEDE; But though there were four Evangelists, yet what they
wrote is not so much four Gospels, as one true harmony of
four books. For as two verses having the same substance, noa occ
but different words and different metre, yet contain one and
the same matter, so the books of the Evangelists, though
four in number, yet contain one Gospel, teaching one doc
trine of the Catholic faith. CHRYSOST. It had indeed been^,-
enough that one Evangelist should have written all; but* Jbisu P-
whereas four speak all things as with one mouth, and that
neither from the same place nor at the same time, nor having
met and discoursed together, these things are the greatest
test of truth. It is also a mark of truth, that in some small
matters they seem to disagree. For had their agreement been
complete throughout, adversaries might have supposed that it
was by a human collusion that this was brought about.
Indeed in essentials which pertain to direction of life, and
preaching the failh, they do not differ in the least thing. And
if in their accounts of miracles, one tells it in one way, another
in another, let not this disturb you; but think that if one had
told all, the other three would have been a needless superfluity;
had they all written different things, there would have been no
6 PREFACE TO THE GOSPEL
room for proof of their harmony. And if their account differs
in times or modes, this does not hinder the truth of the facts
themselves which they relate, as shall be shewn below.
Aug. AUG. Though each seems to have followed an order of
sup narration of his own, yet we do not find any one of them
writing as if in ignorance of his predecessor, or that he left
out some things which he did not know, which another was
to supply ; but as each had inspiration, he gave accordingly
the cooperation of his own not unnecessary labour.
Gloss. GLOSS. But the sublimity of the Gospel doctrine consists,
first, in its preeminent authority. AUG. For among all
the Divine instruments which are contained in Holy Writ,
the Gospel has justly the most excellent place ; its first
preachers were the Apostles who had seen the Lord and
Saviour Jesus Christ present in the flesh ; and some of
them, that is, Matthew and John, published each a book of
such things as seemed good to be published concerning Him.
And that it should not be supposed, that, as far as relates
to receiving and preaching the Gospel, it makes any dif
ference whether it is announced by those who followed Him
during His sojourn in the flesh, or by those who faithfully
believed what they heard from others, it is provided by Divine
Providence through the Holy Spirit 1 , that a commission, as
well of writing as of preaching the Gospel, should be bestowed
on some out of the number of those that followed the first
Apostles. GLOSS. And thus it is clear that the sublimity of
the authority of the Gospel is derived from Christ; this is proved
by the words of the Prophet cited above, Go up to the top of the
mountain. For Christ is that Mountain of whom the same
Is. 2, 2. Isaiah speaks, And there shall be in the last days a mountain
prepared., the house of the Lord in the top of the mountains ;
that is, upon all the saints who from Christ the Mountain are
also called mountains; for of His fulness have we all received.
And rightly is that, Go thou up upon a high mountain, ad
dressed to Matthew, who, as had been foretold, in his own
person saw the deeds of Christ, and heard His doctrine.
Aug. AUG. This should be considered which to many presents
E e V anj! a S reat difficulty, why the Lord Himself wrote nothing, so
that we are obliged to give our belief to others who wrote
d A clause is inserted here from the original to complete the sense.
ACCORDING TO ST. MATTHEW. 7
of Him. GLOSS. But we ought not to say that He wrote
nothing, seeing His members have written those things
which they learned by the dictation of their Head. For
whatever He would have us to read concerning His
actions or His words, that He enjoined upon them to
write as His own hands.
GLOSS. Secondly, the Evangelic doctrine has sublimity of
strength; whence the Apostle says, The Gospel is the poiverKom. \,
of God to the salvation of all that believe. The Prophet also
shews this in the foregoing words, Lift Up thy voice with
might; which further marks out the manner of evangelic
teaching, by that raising the voice which gives clearness to the
doctrine. AUG. For the mode in which Holy Scripture is put Au-r.
together, is one accessible to all, but thoroughly entered into? olu$<
by few. The things it shews openly ? it doth as a familiar friend Ep. 3.
without guile speaking to the heart of the unlearned, as the
learned. The things it veils in mysteries, it does not deck
out in lofty speech, to which a slow and unlearned soul would
not dare to approach, as a poor man would not to a rich ;
but in lowly phrase it invites all, whom it not only feeds
with plain truth, but exercises in hidden knowledge ; for
it has matter of both. But that its plain things might
not be despised, these very same things it again withholds ;
being withheld they become as new ; and thus become
new they are again pleasingly expressed. Thus all tempers
have here what is meet for them ; the bad are corrected,
the weak are strengthened, the strong are gratified. GLOSS.
But because the voice when raised on high is heard further
off, by the raising of the voice may be denoted the pub
lication of the Gospel doctrine; because it is given to be
preached not to one nation only, but to all nations. The
Lord speaks, Preach the Gospel to every creature. GREGORY ;
By every creature may be meant the Gentiles. Matt.
GLOSS. The Evangelic doctrine has, thirdly, the loftiness of Ho mil.
liberty. AUG. Under the Old Testament because of the pro- ! 2 n 8 Evan<
mise of temporal goods and the threatening of temporal evils, Aug.
the temporal Jerusalem begets slaves ; but under the New
Testament, where faith requires love, by which the Law Le is et
can be fulfilled not more through fear of punishment, than 17.
from love of righteousness, the eternal Jerusalem begets
con.
ver.
8 PREFACE TO THE GOSPEL ACCORDING TO ST. MATTHEW.
freemen. GLOSS. This excellence of the Gospel doctrine the
Prophet describes when he says, Cry aloud , fear not.
It remains to see to whom, and for what purpose, this Gospel
Hier. was written. JEROME ; Matthew published his Gospel in
^ og * Judeea, in the Hebrew tongue, for the sake of those of the Jews
Euseb. wno believed in Jerusalem. GLOSS. For having first preached
Ordina- ^ e Gospel i Judaea, being minded to pass to the Gentiles,
ria. he first put in writing a Gospel in Hebrew, and left it as a
memorial to those brethren from whom he w^as departing.
For as it was necessary that the Gospel should be preached
for confirmation of the faith, so was it necessary that it
Pseudo- should be written to oppose heretics. PsEupp-CHgys.
Comm Matthew has arranged his narrative in a regular series of
in Matt, events. First, the birth, secondly, the baptism, thirdly, the
} g temptation, fourthly, the teachings, fifthly, the miracles, sixthly,
the passion, seventhly, the resurrection, and lastly, the ascension
of Christ ; desiring by this not only to set forth the history
of Christ, but to teach the order of evangelic life. It is nought
that we are born of our parents, if we be not reborn again of
God by water and the Spirit. After baptism we must resist
the Devil. Then being as it were superior to all temptation,
he is made fit to teach, and if he be a priest let him teach,
and commend his teaching, as it were, by the miracles of a
good life ; if he be lay, let him teach faith by his works. In
the end we must take our departure from the stage of this
world, and there remains that the reward of resurrection and
glory follow the victory over temptation.
GLOSS. From what has been said then, we understand the
title Gospel, the substance of the Gospel doctrine, the emblems
of the writers of the Gospel, their number, their time, language,
discrepancy and arrangement ; the sublimity of the Gospel
doctrine ; to whom this Gospel is addressed, and the method
of its arrangement.
COMMENTARY
ON THE GOSPEL ACCORDING TO
ST. MATTHEW.
CHAP. I.
Ver. 1. The book of the generation of Jesus Christ,
the Son of David, the Son of Abraham.
JEROME ; The face of a man (in Ezeldel s vision) signifies Ez. i. 5.
Matthew, who accordingly opens his Gospel with the human
genealogy of Christ. RABANUS ; By this exordium he shews in
that it is the birth of Christ according to the flesh that
has undertaken to narrate. PSEUDO-CHRYSOSTOM; Matthew p se udo-
wrote for the Jews, and in Hebrew 3 ; to them it was unne-
, . , ,. . . , . , , Homil.
cessary to explain the divinity which they recognized; but in Matt.
necessary to unfold the mystery of the Incarnation. John Hom< K
wrote in Greek for the Gentiles who knew nothing of a
Son of God. They required therefore to be told first, that
the Son of God was God, then that this Deity was in
carnate. JlABANUS ; Though the genealogy occupies only
a small part of the volume, he yet begins thus, The book of
the generation. For it is the manner of the Hebrews to name
their books from that with which they open ; as Genesis.
GLOSS. The full expression would be This is the book o/Gloss.
the generation; but this is a usual ellipse; e. g. The vision of
Isaiah, for, This is the vision. Generation, he says in the
singular number, though there be many here given in succes
sion, as it is for the sake of the one generation of Christ that
the rest are here introduced. CHRYSOSTOM; Or he therefore Chrys.
entitles it, The book of the generation , because this is the sum JJ m
of the whole dispensation, the_root of all its blessings ; viz. Horn. ii.
a It seems to be the general witness written before or after the Greek.
of antiquity that there was a Hebrew This Hebrew copy was interpolated by
copy of St. Matthew s Gospel, whether the Ebionites.
Ordina-
ria.
10 GOSPEL ACCORDING TO CHAP. I.
that God became man ; for this once effected, all other things
followed of course. RABANUS ; He says, The book of the
generation of Jesus Christ, because he knew it was written,
t The book of the generation of Adam. He begins thus
then, that he may oppose book to book, the new Adam
to the old Adam, for by the one were all things restored
Hier. which had been corrupted by the other. JEROME; We read
inMatt. i n Isaiah, Who shall declare His generation ? But it does not
ch. i. follow that the Evangelist contradicts the Prophet, or under-
takes what he declares impossible; for Isaiah is speaking of
the generation of the Divine nature ; St. Matthew of the in
carnation of the human. CHRYS. And do not consider this
genealogy a small thing to hear : for truly it is a marvellous
thing that God should descend to be born of a woman, and
to have as His ancestors David and Abraham. REMIGIUS ;
Though any affirm that the prophet (Isaiah) does speak of His
human generation, we need not answer to his enquiry, Who
shall declare it ? " No man;" but, " Very few ;" because Matthew
and Luke have. RABANUS; By saying, of Jesus Christ, he
expresses both the kingly and priestly office to be in Him,
for Jesus, who first bore this name, was after Moses, the first
who was leader of the children of Israel; and Aaron, anointed
by the mystical ointment, was the first priest under the
Hil. Law. HILARY ; What God conferred on those, who, by the
Nov Vt a nom ting of oil were consecrated as kings or priests, this
Vet. the Holy Spirit conferred on the Man Christ ; adding rnore-
49. S * over a purification. The Holy Spirit cleansed that which taken
of the Virgin Mary was exalted into the Body of the Saviour,
and this is that anointing of the Body of the Saviour s flesh
whence He was called Christ 6 . Because the impious craft
of the Jews denied that Jesus was born of the seed of David,
he adds, The son of David, the son of Abraham. CHRYS.
b This passage is from a work com- being made a Temple of the Word
monly ascribed to Hilary the Deacon, united to it bodily, as Paul says."
The Fathers bear out its doctrine. Cyril Alex. lib. v. in Joann. p. 992. In
e. g. " Since the flesh is not holy like manner Gregory of Nazianzus
in itself, therefore it was sanctified speaks of " the Father of the True and
even in Christ, the Word which dwelt really Anointed (Christ), whom He has
in it, through the Holy Ghost, sanctify- anointed with the oil of gladness above
ing His own Temple, and changing it His fellows, anointing the manhood
into the energy of His own Nature, with the Godhead, so as to make both
For therefore is Christ s Body under- one." Orat. 5. fin.
stood to be both holy and hallowing, as
VER. 1. ST. MATTHEW. 11
But why would it not have been enough to name one of them,
David alone, or Abraham alone ? Because the promise had
been made to both of Christ to be born of their seed. To
Abraham, And in thy seed shall all the nations of the earth Gen. 22,
be blessed. To David, Of the fruit of thy body will I set ^ 137
upon thy seat. He therefore calls Christ the Son of both, n.
to shew that in Him was fulfilled the promise to both. Also
because Christ was to have three dignities ; King, Prophet,
Priest ; but Abraham was prophet and priest ; priest, as God
says to him in Genesis, Take an heifer; Prophet, as the Lord Gen. 15,
said to Abimelech concerning him, He is a prophet, and shall ^ 2Q
pray for thee. David was king and prophet, but not priest. 7.
Thus He is expressly called the son of both, that the three
fold dignity of His forefathers might be recognized by here
ditary right in Christ. AMBROSE ; He therefore names Ambros.
specially two authors of His birth one who received thejj 1 .^" 5
promise concerning the kindreds of the people, the other who
obtained the oracle concerning the generation of Christ ; and
though he is later in order of succession is yet first named,
inasmuch as it is greater to have received the promise con
cerning Christ than concerning the Church, which is through
Christ; for greater is He who saves than that which is saved.
JEROME. The order of the names is inverted, but of necessity
for had he written Abraham first, and David afterwards, he
would have to repeat Abraham again to preserve the series
of the genealogy. PSEUDO-CHRYS. Another reason is that
royal dignity is above natural, though Abraham was first in
time, yet David in honour.
GLOSS. But since from this title it appears that the whole book
is concerning Jesus Christ, it is necessary first to know what we
must think concerning Him; for so shall be better explained
what this book relates of Him. AUG. Cerinthus then and Ebion Aug.
made Jesus Christ only man ; Paul of Samosata, following jj e HaB J
them, asserted Christ not to have had an existence from eternity,
but to have begun to be from His birth of the Virgin Mary ;
he also thought Him nothing more than man. This heresy
was afterwards confirmed by Photinus. PSEUDO-ATHAN. The Vigil.
Apostle John, seeing long before by the Holy Spirit this^j 1 ^" 3
man s madness, rouses him from his deep sleep of error by </ Ben.
the preaching of his voice, saying, In the beginning was the p
12 GOSPEL ACCORDING TO CHAP. I.
John l, Word. He therefore, who in the beginning was with God,
could not in this last time take the beginning of His being
from man. He says further, (let Photinus hear his words,)
3d 11, Father, glorify Me tvith that glory which I had with Thee
Aug. de before the icorld was. AUG. The error of Nestorius was,;
Hares. that h e taught that a man only was born of the Blessed Virgin
Mary, whom the Word of God received not into Unity of person
and inseparable fellowship ; a doctrine which Catholic ears
Cyr. could not endure. CYRIL OF ALEXANDRIA ; Saith the Apostle
Mo n a- of the Only -begotten, Who being in the form of God, thought it
chos no robbery to be equal with God. Who then is this who is
Phil. 2, in the form of God ? or how emptied He Himself, and
humbled Himself to the likeness of man ? If the above!
mentioned heretics dividing Christ into two parts, i. e. the
Man and the Word, affirm that it was the Man that was
emptied of glory, they must first shew what form and equality
with the Father are understood to be, and did exist, which
might suffer any manner of emptying. But there is no
creature, in its own proper nature, equal with the Father; how^
then can any creature be said to be emptied ? or from what
eminence to descend to become man ? Or how can he bd
understood to have taken upon Him, as though He had not
at first, the form of a servant ? But, they say, the Word being,
equal with the Father dwelt in Man born of a woman, and
this is the emptying. I hear the Son truly saying to the
John 14, Holy Apostles, If any man love Me, lie will keep My saying i
and My Father will love him, and We will come unto him, and
make Our abode with him. Hear how He saith that He and
the Father will dwell in them that love Him. Do you then
suppose that we shall grant that He is there emptied of His
glory, and has taken upon Him the form of a servant, when
He makes His abode in the hearts of them that love Him?
Or the Holy Spirit, does He fulfil an assumption of human
Isid. flesh, when He dwells in our hearts ? ISIDORE ; But not
lib^iv. to mention all arguments, let us bring forward that one to
166. which all arguments point, that, for one who was God to
assume a lowly guise both has an obvious use, and is an
adaptation and in nothing contradicts the course of nature.
But for one who is man to speak things divine and super
natural is the highest presumption ; for though a king may
VER. 1. ST. MATTHEW. 13
humble himself a common soldier may not take on him the
state of an emperor. So, if He were God made man, all lowly
things have place ; but if mere man, high things have none.
AUG. Sabellius they say was a disciple of Noetus, who taught Aug.
that the same Christ was one and the same Father and Holy
Spirit. PSEUDO-ATHAN. The audaciousness of this most insane 4 1.
error I will curb by the authority of the heavenly testimonies, /than?"
and demonstrate the distinct personality of the proper substance X 1 ^
of the Son. I shall not produce things which are liable to be ^kid.
explained away as agreeable to the assumption of human P- 644< )
nature ; but shall offer such passages as all will allow to be
decisive in proof of His divine nature. In Genesis we find
God saying, Let Us make man in Our own Image. By this
plural number shewing, that there was some other person to
whom He spoke. Had He been one, He would have been said
to have made Him in His own Image, but there is another;
and He is said to have made man in the Image of that other.
GLOSS. Others denied the reality of Christ s human na- Gloss.
ture. Valentinus said, that Christ sent from the Father, non occ<
carried about a spiritual or celestial body, and took nothing
of the Virgin, but passed through her as through a channel,
taking nothing of her flesh. But we do not therefore believe
Him to have been born of the Virgin, because by no other
means He could have truly lived in the flesh, and appeared
among men ; but because it is so written in the Scripture,
which if we believe not we cannot either be Christians, or be
saved. But even a body taken of spiritual, or ethereal, or
clayey substance, had He willed to change into the true and
very quality of human flesh, who will deny His power to do
this ? The Manichgeans said that the Lord Jesus Christ was
a phantasm, and could not be born of the womb of a woman.
ButifJ:he body of Christ was a phantasm, He was a deceiver,
and if a deceiver, then He was not the truth. But Christ is
the Truth ; therefore His Body was not a phantasm. GLOSS- Gloss.
Snd as the opening both of this Gospel, and of that according non occ>
to Luke, manifestly proves Christ s birth of a woman, and
hence His real humanity, they reject the beginning of both AU*.
these Gospels. AUG. Faustus affirms, that " the Gospel cont -
both begins, and begins to be so called, from the preaching ofii. i.
14 GOSPEL ACCORDING TO CHAP. I.
Christ c , in which He no where affirms Himself to have been
born of men. Nay, so far is this genealogy from being part
of the Gospel, that the writer does not venture so to entitle it;
beginning, The book of the generation, not f The book of the
Gospel. Mark again, who cared not to write of the genera
tion, but only of the preaching of the Son of God, which is
properly The Gospel, begins thus accordingly, The Gospel of
Jesus Christ the Son of God. Thus then, all that we read in
Matt. 4, Matthew before the words, Jesus began to preach the Gospel
of the kingdom, is a part of the genealogy, not of the Gospel.
I therefore betook myself to Mark and John, with whose
prefaces I had good reason to be satisfied, as they introduce
neither David, nor Mary, nor Joseph." To which Augustine
2 Tim. replies, What will he say then to the Apostle s words, Remem-
2 8 * ber the resurrection of Jesus Christ of the seed of David
according to my Gospel. But the Gospel of the Apostle Paul
was likewise that of the other Apostles, and of all the faithful,
as he says, Whether I, or they, thus have we preached the
Gospel.
Auor. AUG. The Arians will not have the Father, Son, and Holy
49. F Spirit, to be of one and the same substance, nature, and!
existence ; but that the Son is a creature of the Father, and the
Holy Spirit a creature of a creature, i. e. created by the Son ;
further, they think that Christ took the flesh without a soul.
Id. de But John declares the Son to be not only God, but even of
Tnn.i.6. fa Q same substance as the Father ; for when he had said, The
Word was God, he added, all things were made by Him ;
whence it is clear that He was not made by Whom all things
were made ; and if not made, then not created ; and therefore
of one substance with the Father, for all that is not of one
Id. com. substance with the Father is creature. I know not what
13> benefit the person of the Mediator has conferred upon us, if
Pie redeemed not our better part, but took upon Him our flesh
only, which without the soul cannot have consciousness of the
benefit. But if Christ came to save that which had perished,
The Ebionites, as well as the Mani- St. Luke. Epiph. Hser. xlii. 11. But
chees, rejected the beginning of St. what exact portion they rejected is
Matthew, vid. Epiphan. Haer. xxx. 13. doubtful.
And the Marcionites the beginning of
VER. 1. ST. MATTHEW. 15
the whole man had perished, and therefore needs a Saviour ;
Christ then in coming saves the whole man, taking on Him
both soul and body. How too do they answer innumerable id. Lib.
objections from the Gospel Scriptures, in which the Lord^ 3 ^
speaks so many things manifestly contrary to them? as is that, q. so.
My soul is sorrowful even unto death., and, I have power to lay Matt.26,
down My life; and many more things of the like kind. Should j^ n 10>
they say that He spoke thus in parables, we have at hand 18.
proofs from the Evangelists themselves, who in relating His
actions, bear witness as to the reality of His body, so of His
soul, by mention of passions which cannot be without a soul;
as when they say, Jesus wondered, was angry, and others of
like kind. The Apollinarians also as the Arians affirmed that Id. de
Christ had taken the human flesh without the soul. But^ 5 * res *
overthrown on this point by the weight of Scripture proof,
they then said that that part which is the rational soul of man
was wanting to the soul of Christ, and that its place was rilled
by the Word itself. But if it be so, then we must believe
that the Word of God took on Him the nature of some brute
with a human shape and appearance. But even concerning
the nature of Christ s body, there are some who have so far
swerved from the right faith, as to say, that the flesh and the
Word were of one and the same substance, most perversely
insisting on that expression, The Word was made flesh; which
they interpret that some portion of the Word was changed into
flesh, not that He took to Him flesh of the flesh of the Virgin 1 .
CYRIL. We account those persons mad who have suspected Cyr.
that so much as the shadow of change could take place in the j p a n ad
nature of the Divine Word ; it abides what it ever was, neither A ntioch.
is nor can be changed. LEO; We do not speak of Christ Ep.ioV.
as man in such a sort as to allow that any thing was wanting Leo.
to Him, which it is certain pertains to human nature, whether 59"^
soul, or rational mind, or flesh, and flesh such as was taken of Const,
the Woman, not gained by a change or conversion of the Word 33] a j*
into flesh. These three several errors, that thrice false heresy Palest.
of the Apollinarists has brought forward. Eutyches also
chose out this third dogma of Apollinaris, which denying
A Some of the Apollinarians thus held, doctrine was afterwards ascribed to the
vid. Nyssen. vol. ii. p. 694. A. Theodor. Eutychians, vid. Vigil. Taps, in Eutych.
Eranist. p. 174. ed. Schulz. The same iv. theod. Hser. iv. 13.
16 GOSPEL ACCORDING TO CHAP. I. :
the verity of the human body and soul, maintained that our
Lord Jesus Christ was wholly and entirely of one nature, as
though the Divine Word had changed itself into flesh and
soul, and as though the conception, birth, growth, and such
like, had been undergone by that Divine Essence, which was
incapable of any such changes with the very and true flesh ;
for such as is the nature of the Only-begotten, such is the
nature of the Father, and such is the nature of the Holy
Ghost, both impassible and eternal. But if to avoid being
driven to the conclusion that the Godhead could feel suf
fering and death, he departs from the corruption of Apollinaris,
and should still dare to affirm the nature of the incarnate
Word, that is of the Word and the flesh, to be the same, he
clearly falls into the insane notions of Manichaeus and Marcion,
and believes that the Lord Jesus Christ did all His actions
with a false appearance, that His body was not a human
body, but a phantasm, which imposed on the eyes of the
Id. Ep. beholders. But what Eutyches ventured to pronounce as an
Julian, episcopal decision, that in Christ before His incarnation were
two natures, but after His incarnation only one, it behoved
that he should have been urgently pressed to give the reason
of this his belief. I suppose that in using such language he
supposed the soul which the Saviour took, to have had its
abode in heaven before it was bom of the Virgin Mary*.
This Catholic hearts and ears endure not, for that the Lord
when He came down from heaven shewed nothing of the
condition of human nature, nor did He take on Him any soul
that had existed before, nor any flesh that was not taken of
the flesh of His mother. Thus what was justly condemned
in Origen f , must needs be rebuked in Eutyches, to wit, that
our souls before they were placed in our bodies had actions
not only wonderful but various. REMIG. These heresies
therefore the Apostles overthrow in the opening of their
Gospels, as Matthew in relating how He derived His descent
from the kings of the Jews proves Him to have been truly
man and to have had true flesh. Likewise Luke, when he
e This opinion, which involves Nesto- Leont. de Sectis 7 init.
rianism, the opposite error to Eutychi- { Vid. Origen. in Joan. t. i. n. 37.
anism or Monophysitism, is imputed to t. xx. n. 17. Periarch. ii. 6. n. 4. in
Eutyches by Fir -dan, ap. Leon. Ep. xxii. Gels. i. 32, 33.
3. Ephnem, Antioch. ap Phot. p. 805.
VER. 2. ST. MATTHEW. 17
describes the priestly stock and person ; Mark when he says,
The beginning of the Gospel of Jesus Christ the Son of God;
and John when he says, In the beginning was the Word;
both shew Him to have been before all ages God, with God
the Father.
2. Abraham begat Isaac ; and Isaac begat Jacob ;
and Jacob begat Judas and his brethren.
AUG. Matthew, by beginning with Christ s genealogy, Aug.
shews that he has undertaken to relate Christ s birth according
to the flesh. But Luke, as rather describing Him as a Priest l-
for the atonement of sin, gives Christ s genealogy not in the
beginning of his Gospel, but at His baptism, when John bare
that testimony, Lo, He that taketh away the sins of the world. John l,
In the genealogy of Matthew is figured to us the taking on 2
Him of our sins by the Lord Christ; in the genealogy of
Luke, the taking away of our sins by the same; hence Matthew
gives them in a descending, Luke in an ascending, series.
But Matthew, describing Christ s human generation in de
scending order, begins his enumeration with Abraham.
AMBROSE ; For Abraham was the first who deserved the Ambros.
witness of faith; He believed God, and it was accounted to ca ,3.
him for righteousness. It behoved therefore that he should Ilb - *
be set forth as the first in the line of descent, who was the
first to deserve the promise of the restoration of the Church,
In thee shall all the nations of the earth be blessed. And it
is again brought to a period in David, for that Jesus should
be called his Son; hence to him is preserved the privilege,
that from him should come the beginning of the Lord s
genealogy. CHRYSOST. Matthew then, desiring to preserve Chrys.
in memory the lineage of the Lord s humanity through the
succession of His parents, begins with Abraham, saying,
Abraham begat Isaac. Why does he not mention Ismael,
his first-born ? And again, Isaac begat Jacob ; why does he
not speak of Esau his first-born ? Because through them he
could not have come down to David. GLOSS. Yet he names Gloss,
all the brethren of Judah with him in the lineage. Ismael
and Esau had not remained in the worship of the true God ;
but the brethren of Judah were reckoned in God s people.
VOL. i. c
18 GOSPEL ACCORDING TO CHAP. I,
Chrys. CHRYSOST. Or, he names all the twelve Patriarchs that he may
Hom<m * lower that pride which is drawn from aline of noble ancestry.
For many of these were born of maidservants, and yet were
Patriarchs and heads of tribes. GLOSS, But Judah is the
only one mentioned by name, and that because the Lord was
descended from him only. But in each of the Patriarchs we
must note not their history only, but the allegorical and moral
meaning to be drawn from them ; allegory, in seeing whom
each of the Fathers foreshewed; moral instruction in that
through each one of the Fathers some virtue may be edified
in us either through the signification of his name, or through
his example-. Abraham is in many respects a figure of Christ,
and chiefly in his name, which is interpreted the Father of
many nations, and Christ is Father of many believers.
Abraham moreover went out from his own kindred, and abode
in a strange land ; in like manner Christ, leaving the Jewish
nation, went by His preachers throughout the Gentiles.
PSEUDO-CHRYS. Isaac is interpreted l - laughter, but the
laughter of the saints is not the foolish convulsion of the
lips, but the rational joy of the heart, which was the
mystery of Christ. For as he was granted to his parents
in their extreme age to their great joy, that it might be
known that he was not the child of nature, but of grace,
thus Christ also in this last time came of a Jewish mother
to be the joy of the whole earth; the one of a virgin, the
other of a woman past the age, both contrary to the expecta
tion of nature. REMIG. Jacob is interpreted supplanter,
P S> is, and it is said of Christ, Thou hast cast down beneath Me them
43 - that rose up against Me. PSEUDO-CHRYS. Our Jacob in
like manner begot the twelve Apostles in the Spirit, not in the
flesh ; in word, not in blood. Judah is interpreted ( confessor,
for he was a type of .Christ who was to be the confessor of
His Father, as He spake, / confess to Thee, Father, Lord of
heaven and earth. GLOSS. Morally; Abraham signifies
to us the virtue of faith in Christ, as an example himself, as it
g Origen considered that there were iv. p. 168. By the moral sense is meant,
three senses of Scripture, the literal as the name " implies, a practical appli-
or historical, the moral, and the mysti- cation of the text; by mystical, one
cal or spiritual, corresponding to the which interprets it of the invisible and
three parts of man, body, soul, and the spiritual world,
spirit. Horn, in Levit. v. 5. de Princir).
VER. 3 6. ST. MATTHEW. 19
is said of him, Abraham believed God, and it icas accounted unto
Him for righteousness. Isaac may represent hope ; for Isaac
is interpreted c laughter, 1 as he was the joy of his parents ;
and hope is our joy, making us to hope for eternal blessings
and to joy in them. AbraJtam begat Isaac, and faith begets
hope. Jacob signifies love/ for love embraces two lives ;
active in the love of our neighbour, contemplative in the love
of God ; the active is signified by Leah, the contemplative by
Rachel. For Leah is interpreted labouring 1 , for she is active
in labour; Rachel* having seen the beginning, because by
the contemplative, the beginning, that is God, is seen. Jacob
is born of two parents, as love is born of faith and hope ; for
what we believe, we both hope for and love.
36. And Judas begat Phares and Zara of Thamar ;
and Phares begat Esrom ; and Esrom begat Aram ;
and Aram begat Aminadab ; and Aminadab begat
Naasson ; and Naasson begat Salmon ; and Salmon
begat Booz of Rachab; and Booz begat Obed of Ruth;
and Obed begat Jesse ; and Jesse begat David the
king.
GLOSS. Passing over the other sons of Jacob, the Evangelist
follows the family of Judah, saying, But Judah begat Phares .
and Zara of Thamar. AUG. Neither was Judah himself a Aug.
first-born, nor of these two sons was either his first-born ; he^p 1 ^
had already had three before them. So that he keeps in that 15.
line of descent, by which he shall arrive at David, and from
him whither he purposed. JEROME ; It should be noted,
that none of the holy women are taken into the Saviour s
genealogy, but rather such as Scripture has condemned, that
He who came for sinners being born of sinners might so put
away the sins of all ; thus Ruth the Moabitess follows among
the rest. AMBROSE ; But Luke has avoided the mention of Ambros.
these, that he might set forth the series of the priestly race J, n ^ uc *
immaculate. But the plan of St. Matthew did not exclude the
h Leah full of labour, Jerom. de 38. &c.) Jerom. ibid, who also gives the
nomin. Hebr. from JIN^, to weary one s interpretation in the text, from
self. and ^|-j (nbnn beginning.)
1 Rachel, an ewe, (as Gen. xxxi,
20 GOSPEL ACCORDING TO CHAP. I.
righteousness of natural reason ; for when he wrote in his
Gospel, that He who should take on Him the sins of all, was
born in the flesh, was subject to wrongs and pain, he did not
think it any detraction from His holiness that He did not refuse
the further humiliation of a sinful parentage. Nor, again, would
it shame the Church to be gathered from among sinners, when
the Lord Himself was born of sinners ; and, lastly, that the be
nefits of redemption might have their beginning with His own
forefathers : and that none might imagine that a stain in their
blood was any hindrance to virtue, nor again any pride them
selves insolently on nobility of birth. CHRYSOST. Besides
this, it shews that all are equally liable to sin ; for here is
Thamar accusing Judah of incest, and David begat Solomon
with a woman with whom he had committed adultery. But
if the Law was not fulfilled by these great ones, neither could
it be by their less great posterity, and so all have sinned, and
Ambros. the presence of Christ is become necessary. AMBROSE ;
sup Observe that Matthew does not name both without a meaning;
for though the object of his writing only required the mention
of Phares, yet in the twins a mystery is signified ; namely,
the double life of the nations, one by the Law, the other by
Faith. PSEUDO-CHRYS. By Zarah is denoted the people
of the Jews, which first appeared in the light of faith, coming
out of the dark womb of the world, and was therefore marked
with the scarlet thread of the circumciser, for all supposed that
they were to be God s people ; but the Law was set before
their face as it had been a wall or hedge. Thus the Jews
were hindered by the Law, but in the times of Christ s coming
the hedge of the Law was broken down that was between Jews
Eph. 2, and Gentiles, as the Apostle speaks, Breaking down the middle
wall of partition ; and thus it fell out that the G entiles, who were
signified by Phares, as soon as the Law was broken through by
Christ s commandments, first entered into the faith, and after fol
lowed the Jews. GLOSS. Judah begat Phares and Zarah before
he went in to Egypt, whither they both accompanied their father.
In Egypt, Phares begat Esrom ; and Esrom begat Aram ;
Aram begat Aminadab ; Aminadab begat Naasson ; and
then Moses led them out of Egypt. Naasson was head of the
tribe of Judah under Moses in the desert, where he begat
Salmon ; and this Salmon it was who, as prince of the tribe
VER. 3 6. ST. MATTHEW. 21
of Judah, entered the land of promise with Joshua. PSEUDO-
CHRYS. But as we believe that the names of these Fathers
were given for some special reason under the providence of
God, it follows, but Naasson begat Salmon. This Salmon
after his father s death entered the promised land with Joshua
as prince of the tribe of Judah. He took a wife of the name of
Rahab. This Rahab is said to have been that Rahab the harlot
of Jericho who entertained the spies of the children of Israel,
and hid them safely. For Salmon being noble among the
children of Israel, inasmuch as he was of the tribe of Judah,
and son of the prince thereof, beheld Rahab so ennobled
through her great faith, that she was worthy whom he should
take to wife. Salmon is interpreted i receive a vessel V perhaps
as if invited in God s providence by his very name to receive
Rahab a vessel of election. GLOSS. This Salmon in the
promised land begat Booz of this Rahab. Booz begat Obeth
of Ruth. PSEUDO-CHRYS. How Booz took to wife a
Moabitess whose name was Ruth, I thought it needless to
tell, seeing the Scripture concerning them is open to all.
We need but say thus much, that Ruth married Booz for the
reward of her faith, for that she had cast off the gods of her
forefathers, and had chosen the living God. And Booz received
her to wife for reward of his faith, that from such sanctified wed
lock might be descended a kingly race. AMBROSE ; But how Ambros.
did Ruth who was an alien marry a man that was a Jew? and ublsu P-
wherefore in Christ s genealogy did His Evangelist so much as
mention a union, which in the eye of the law was bastard ?
Thus the Saviour s birth of a parentage not admitted by the
law appears to us monstrous, until we attend to that declara
tion of the Apostle, The Law was not given for the righteous, i Tim.
but for the unrighteous. For this woman who was an alien, lf 9 *
a Moabitess, a nation with whom the Mosaic Law forbad all
intermarriage, and shut them totally out of the Church, how
did she enter into the Church, unless that she were holy and
unstained in her life above the Law ? Therefore she was
exempt from this restriction of the Law, and deserved to be
numbered in the Lord s lineage, chosen from the kindred of
her mind, not of her body. To us she is a great example, for
Probably as if from ^D Ch. a vessel ; perhaps ^Q
22 GOSPEL ACCORDING TO CHAP. I.
that in her was prefigured the entrance into the Lord s Church
of all of us who are gathered out of the Gentiles. JEROME ;
Is. 16,1. Ruth the Moabitess fulfils the prophecy of Isaiah, Send forth,
O Lord) the Lamb that shall rule over the earth, out of the
rock of the desert to the mount of the daughter of Sion.
GLOSS. Jesse, the father of David, has two names, being
Is. ll,l. more frequently called Isai. But the Prophet says, There
shall come a rod from the stem of Jesse ; therefore to shew
that this prophecy was fulfilled in Mary and Christ, the
Evangelist puts Jesse. REMIG. It is asked, why this
epithet King is thus given by the holy Evangelist to
David alone ? Because he was the first king in the tribe
of Judah. Christ Himself is Phares f the divider^ as it
Mat. 25, is written, Thou shall divide the sheep from the goats; He
, is Zaram 1 , the east/ Lo the man, the east is His name ; He is
12. Esrom m , an arrow, He hath set me as a polished shaft.
Is. 49, 2. RABAN. Or following another interpretation, according to the
abundance of grace, and the width of love. He is n Aram the
Is. 42,1. c hosen, according to that, Behold my Servant whom I have
chosen. He is Aminadab, that is willing , in that He says,
Is. 54, 6. / will freely sacrifice to Thee. Also He is Naasson p , i. e.
augury, as He knows the past, the present, and the future ;
John 3, or, like a serpent, according to that, Moses lifted up lite
serpent in the wilderness. He is *> Salmon, i. e. that feeleth^
Luke 8, as He said, I feel that power is gone forth out of me.
GLOSS ; Christ Himself espouses Rahab, i. e. the Gentile
Church ; for Rahab r is interpreted either c hunger, or breadth,
or c might; for the Church of the Gentiles hungers and thirsts
after righteousness, and converts philosophers and kings by
the might of her doctrine. Ruth is interpreted either seeing
or c hastening 5 , and denotes the Church which in purity of
heart sees God, and hastens to the prize of the heavenly call.
REMIG. Christ is also Booz , because He is strength, for,
1 rnt; in Zech. 6, 12. it is llDtf. q And so Jerome.
m n-lJfn, as if from m, and so 3ni, to be wide or broad. [ 3rn
Jerome. mi g ht 3IH hunger].
n r- 1*"! to be lofty, vid. infr. p. 23. s And so Jerome, from nXI,, ar "d
ZH3 *D# My people is willing, Je- perhaps p-j for the second,
rome; comp. nh"73 TJSp^, Ps. 110, 3. * And so Jerome; perhaps fj;:}
as if ?J73 " with
p lltfm, fromm to a "g ur from Ju activity; here,
wight."
serpents, and so Jerome.
VER. 3 6. ST. MATTHEW. 23
When I am lifted up, I will draw all men unto Me. He is John 12,
Ort
Obeth, <a servant", for, the Son of man came not to ^ Mat. 20
ministered unto, but to minister. He is Jesse, or burnt", 28.
for, / am come to send fire on earth. He is David y , mighty L u i cel2 ,
in arm, for, the Lord is great and powerful ; desirable, 4 9-
for, He shall come, the Desire of all nations ; i beautiful to Hag ^
behold, according to that, Beautiful inform before the sons oft-
men. GLOSS. Let us now see what virtues they be which
these fathers edify in us ; for faith, hope, and charity are the
foundation of all virtues ; those that follow are like additions
over and above them. Judah is interpreted confession, of
which there are two kinds, confession of faith, and of sin. If
then, after we be endowed with the three forementioned
virtues, we sin, confession not of faith only but of sin is
needful for us. Phares is interpreted division, Zamar
* the east, and Thamar bitterness 2 . Thus confession begets
separation from vice, the rise of virtue, and the bitterness
pTrepentance. After Phares follows Esron, an arrow, for
when one is separated from vice and secular pursuits, he
should become a dart wherewith to slay by preaching the vices
of others. Aram is interpreted 4 elect or lofty 3 , for as soon
as one is detached from this world, and profiteth for another,
he must needs be held to be elect of God, famous amongst
men, high in virtue. Naasson is ( augury, but this augury is
of heaven, not of earth. It is that of which Joseph boasted
when he said, Ye have taken away the cup of my Lord, where- Gen. 44,
with He is wont to divine. The cup is the divine Scripture^
wherein is the draught of wisdom ; by this the wise man
divines, since in it he sees things future, that is, heavenly
things. Next is Salomon |J , that perceiveth, for he who studies
divine Scripture becomes perceiving, that is, he discerns by
the taste of reason, good from bad, sweet from bitter. Next
is Booz, that is brave, for who is well taught in Scripture
becomes brave to endure all adversity. PSEUDO-CHRYS.
This brave one is the son of Rahab, that is, of the Church ;
for Rahab signifies c breadth or spread out, for because the
u liTly Obed, and so Jerome. Jer. 31, 15. Hos. 12, 15.
x As if from tZ7H. 3 Lo % frora
*, -no
24 GOSPEL ACCORDING TO CHAP. I.
Church of the Gentiles was called from all quarters of the
earth, it is called breadth. GLOSS. Then follows Obeth,
i. e. servitude/ for which none is fit but he who is strong;
and this servitude is begotten of Ruth, that is haste, for
it behoves a slave to be quick, not slow. PsEUDo-CHRYS.
They who look to wealth and not temper, to beauty and not
faith, and require in a wife such endowments as are required
in harlots, will not beget sons obedient to their parents or
to God, but rebellious to both ; that their children may be
punishment of their ungodly wedlock. Obeth begat Jesse,
that is 4 refreshment, for whoever is subject to God and his
parents, begets such children as prove his refreshment.
GLOSS. Or Jesse may be interpreted incense . For if
we serve God in love and fear, there will be a devotion in
the heart, which in the heat and desire of the heart offers the
sweetest incense to God. But when one is become a fit
servant, and a sacrifice of incense to God, it follows that he
becomes David, (i. e. of a strong hand, ) who fought mightily
against his enemies, and made the Idumeans tributary. In
like manner ought he to subdue carnal men to God by
teaching and example.
6 8. David the king begat Solomon of her that had
been the wife of Urias ; and Solomon begat Roboam ;
and Roboam begat Abia ; and Abia begat Asa ; and
Asa begat Josaphat.
The Evangelist has now finished the first fourteen genera
tions, and is come to the second, which consists of royal
personages, and therefore beginning with David, who was the
first king in the tribe of Judah, he calls him David the king.
Aug. AUG. Since in Matthew s genealogy is shewed forth the
C Q DS taking on Him by Christ of our sins > therefore he descends
Ev.ii.4.f rom David to Solomon, in whose mother David had sinned.
Luke ascends to David through Nathan, for through Nathan
the prophet God punished David s sin ; because Luke s
genealogy is to shew the putting away of our sins. ID. That
Ketract.
iji 16t - See bel. p. 29. n. i,
VER. 8 11. ST. MATTHEW. 25
is it, must be said, through a prophet of the same name, for
it was not Nathan the son of David who reproved him, but a
prophet of the same name. REMIG. Let us enquire why
Matthew does not mention Bathsheba by name as he does
the other women. Because the others, though deserving of
luuch blame, were yet commendable for many virtues. But
Bathsheba was not only consenting in the adultery, but in
the murder of her husband, hence her name is not introduced
in the Lord s genealogy. GLOSS. Besides, he does not name
Bathsheba, that, by naming Urias, he may recal to memory
that great wickedness which she was guilty of towards him.
AMBROSE. But the holy David is the more excellent in this, Ambros.
that he confessed himself to be but man, and neglected not to ublsup *
wash out with the tears of repentance the sin of which he
had been guilty, in so taking away Urias wife. Herein
shewing us that none ought to trust in his own strength, for
we have a mighty adversary whom we cannot overcome
without God s aid. And you will commonly observe very
heavy sins befalling to the share of illustrious men, that they
may not from their other excellent virtues be thought
more than men, but that you may see that as men they yield
to temptation. PSEUDO-CHRYS. Solomon is interpreted
( peace-maker, because having subdued all the nations
round about, and made them tributary, he had a peaceful
reign. Roboam is interpreted by a multitude of people,
for multitude is the mother of sedition ; for where many are
joined in a crime, that is commonly unpunishable. But a
limit in numbers is the mistress of good order.
8 1 1 . And Josaphat begat Joram ; and Joram begat
Ozias ; and Ozias begat Joatbam ; and Joatham
begat Achaz ; and Achaz begat Ezekias ; and Eze-
kias begat Manasses ; and Manasses begat Amon ;
and Amon begat Josias ; and Josias begat Jechonias
and his brethren, about the time they were carried
away to Babylon.
JEROME ; Tn the fourth book of Kings we read, that Ocho-
zias was the son of Joram. On his death, Josabeth, sister of
26 GOSPEL ACCORDING TO CHAP. II
Ochozias and daughter of Joram, took Joash, her brother s
son, and preserved him from the slaughter of the royal seed
by Athalias. To Joash succeeded his son Amasias; after
him his son Azarias, who is called Ozias ; after him his son
Joatham. Thus you see according to historical truth there
were three intervening kings, who are omitted by the
Evangelist. Joram, moreover, begot not Ozias, but Ocho
zias, and the rest as we have related. But because it was
the purpose of the Evangelist to make each of the three
periods consist of fourteen generations, and because Joram
had connected himself with Jezebel s most impious race,
therefore his posterity to the third generation is omitted in
tracing the lineage of the holy birth. HILARY. Thus the
stain of the Gentile alliance being purged, the royal race is
again taken up in the fourth following generation. PSEUDO-
CHRYS. What the Holy Spirit testified through the Prophet,
saying, that He would cut off every male from the house
of Ahab, and Jezebel, that Jehu the son of Nausi fulfilled,
and received the promise that his children to the fourth
generation should sit on the throne of Israel. As great
a blessing then as was given upon the house of Ahab, so
great a curse was given on the house of Joram, because of the
wicked daughter of Ahab and Jezebel, that his sons to the fourth
generation should be cut out of the number of the Kings.
Thus his sin descended on his posterity as it had been
Exod. written, / will visit the sins of the fathers upon the children
0> unto the third and fourth generation. Thus see how
dangerous it is to marry with the seed of the ungodly,
^jjl^ AUG. Or, Ochozias, Joash, and Amasias, were excluded
Amast. from the number, because their wickedness was continuous
j^ t tN and without interval. For Solomon was suffered to hold the
q. 85. kingdom for his father s deserts, Roboam for his son s. But
these three doing evil successively were excluded. This then
is an example how a race is cut off when wickedness is shewn
therein in perpetual succession. And Ozias begat Joatham ;
and Joatham begat Achaz ; and Achaz begat Ezekias.
GLOSS; This Ezekias was he to whom, when he had no
Is. 38,1. children, it was said, Set thy house in order, for thou shalt
die. He wept, not from desire of longer life, for he knew
that Solomon had thereby pleased God, that he had not
VER. 10. ST. MATTHEW. 27
asked length of days; but he wept, for he feared that God s
promise should not be fulfilled, when himself, being in the
line of David of whom Christ should come, was without
children. And Ezekias begat Manasses; and Manasses
begat Amon ; and Amon begat Josias. PSEUDO-CHRYS. But
the order in the Book of Kings is different, thus namely ; 2 Kings
Josias begot Eliakim, afterwards called Joakim; Joakim
begot Jechonias. But Joakim is not reckoned among the
Kings in the genealogy, because God s people had not
set him on the throne, but Pharaoh by his might. For
if it were just that only for their intermixture with the
race of Ahab, three kings should be shut out of the number
in the genealogy, was it not just that Joakim should be
likewise shut out, whom Pharaoh had set up as king by
hostile force ? And thus Jechonias, who is the son of Joakim,
and the grandson of Josiah, is reckoned among the kings as
the son of Josiah, in place of his father who is omitted.
JEROME. Otherwise, we may consider the first Jeconias to
be the same as Joakim, and the second to be the son not the
father, the one being spelt with k and m, the second by ch
arid n. This distinction has been confounded both by Greeks
and Latins, by the fault of writers and the lapse of time.
AMBROSE. That there were two kings of the name of Ambros.
Joakim, is clear from the Book of Kings. And Joakim slept 1 ^ L
with his fathers, and Joacldn his son reigned in his stead. 2 Kings
This son is the same whom Jeremiah calls Jeconias. And
rightly did St. Matthew purpose to differ from the Prophet,
because he sought to shew therein the great abundance of the
Lord s mercies. For the Lord did not seek among men
nobility of race, but suitably chose to be born of captives and
of sinners, as He came to preach remission of sin to the
captives. The Evangelist therefore did not conceal either of
these ; but rather shewed them both, inasmuch as both were
called Jeconias. REMIG. But it may be asked, why the
Evangelist says they were born in the carrying away, when
they were born before the carrying away. Fie says this because
they were born for this purpose, that they should be led
captive, from the dominion of the whole nation, for their own
and others sins. And because God foreknew that they were
28 GOSPEL ACCORDING TO CHAP. I.
to be carried away captive, therefore he says, they were born
in the carrying away to Babylon. But of those whom the
holy Evangelist places together in the Lord s genealogy, it
should be known, that they were alike in good or ill fame.
Judas and his brethren were notable for good, in like manner
Phares and Zara, Jechonias and his brethren, were notable
for evil. GLOSS. Mystically, David is Christ, who overcame
Golias, that is, the Devil. Urias, i. e. God is my light, is
I*. H, the Devil who says, / will be like the Highest. To Him the
Church was married, when Christ on the Throne of the
majesty of His Father loved her, and having made her
beautiful, united her to Himself in wedlock. Or Urias is the
Jewish nation who through the Law boasted of their light.
From them Christ took away the Law, having taught U<
to speak of Himself. Bersabee is the well of satiety, that
is, the abundance of spiritual grace. REMIG. Bersabee is
interpreted the seventh well, or the well of the oath c ; by
which is signified the grant of baptism, in which is given the
gift of the sevenfold Spirit, and the oath against the Devil ig
made. Christ is also Solomon, i. e. the peaceful, accord-
Eph. 2, ing to that of the Apostle, He is our peace. Roboam d
is, the breadth of the people, according to that, Marty shall
come from the East and from the West. RABAN. Or ; i the
might of the people, because he quickly converts the people
to the faith. REMIG. He is also Abias, that is, the Lord
Mat.23, Father, according to that, One is your Father who is in
John 13, heaven. And again, Ye call me Master and Lord. He is also
John i Asa e , that 1S > lifting u lV according to that, Who taketh awa
29. the sins of the world. He is also Josaphat, that is, judging,
22. n for, The Father hath committed all judgment unto the Son.
John 3, H e is also Joram, that is, lofty, according to that, No man
hath ascended up to heaven, but He that came down from
heaven. He is also Ozias, that is, c the Lord s strength, for
Ps. 118, J7 ie Lord is my strength and my praise. He is also Jotham f ,
Rom. that is, completed, or perfected, for Christ is the end oj
10,4.
the well of the oath, ishness of the people, Ecclus. xlvii. 23.
the origin of the name is given, Gen. e So Jerome ; as if from ND3 =
xxi. 2831 . " satiety," as if from y3J#. but NDN means a physician.
d So Jerome, from 3IT"!; or the fo l- f And so Jerome, from
^ER. 10. ST. MATTHEW. 29
f he Law. He is also Ahaz *, that is, i turning, according to
.hat, Be ye turned to Me. RABAN. Or, ( embracing, because Zech. i,
None knoweth the Father but the Son. REMIG. He is also^ Iatt>
Ezekias, that is, ( the strong Lord, or, the Lord shall n,27.
comfort | . according to that, Be of good cheer, I have overcome John 16,
he world. He is also Manasses, that is, forgetful, or, 33
forgotten, according to that, / will not remember ?/oz/rEzek.
tins any more. He is also Aaron , that is, faithful, according 28
,o that, The Lord is faithful in all His words. He is also Ps. 145,
Fosias, that is, c the incense of the Lord , as, And being in an Lute 22
iffony, He prayed more earnestly. RABAN. And that incense 44 -
signifies prayer, the Psalmist witnesses, saying, Let myVs- 141,
irayer come up as incense before Thee. Or, The salvation
>f the Lord, according to that, My salvation is for ever. Is. 55.
REMIG. He is Jechonias k , that is, preparing, or the Lord s
oreparation, according to that, If I shall depart, I will
irepare a place for you. GLOSS. Morally; After David *
bllows Solomon, which is interpreted, peaceful. For one
;hen becomes peaceful, when unlawful motions being composed,
md being as it were already set in the everlasting rest, he
serves God, and turns others to Him. Then follows Roboam,
that is the breadth of the people. For when there is no
onger any thing to overcome within himself, it behoves a man
,o look abroad to others, and to draw with him the people of
rod to heavenly things. Next is Abias, that is, ( the Lord
Father, for these things premised, He may proclaim Himself
.he Son of God, and then He will be Asa, that is, raising up,
md will ascend to His Father from virtue to virtue : and He
>vill become Josaphat, that is, judging, for He will judge
others, and will be judged of none. Thus he becomes Joram,
,hat is, c lofty, as it were dwelling on high ; and is made
Dziah, that is, the strong One of the Lord, as attributing all
3 strength to God, and persevering in his path. Then
follows Jotham, that is, ( perfect, for he groweth daily to
greater perfection. And thus he becomes Ahaz, that is,
embracing, for by obedience knowledge is increased accord-
g tCTN to se i ze or hold, and so Jerome, from Htt?S fire in the ritual service, or
h A strong mountain ; Jerome. It incense, Lev. xxiv. 7.
nas no Hebrew root. k 1IT3D S " tne Lord established!,"
1 A sacrifice to the Lord, Jerome; also u prep areth."
30 GOSPEL ACCORDING TO CHAP. I.
ing to that, They have proclaimed the worship of the Lord,
and have understood His doings. Then follows Ezekias,
that is, the Lord is strong, because he understands that God
is strong, and so turning to His love, he becomes Manasses,
forgetful, because he gives up as forgotten all worldly
things; and is made thereby Amon, that is, faithful, for
whoso despises all temporal things, defrauds no man of his
goods. Thus he is made Josias, that is, in certain hope of
the Lord s salvation ; for Josias is interpreted the salvation
of the Lord.
12 15. And after they were brought to Babylon,
Jechonias begat Salathiel ; and Salathiel begat Zoro-
babel ; and Zorobabel begat Abiud ; and Abiud begat
Eliakim ; and Eliakim begat Azor ; and Azor begat
Sadoc ; and Sadoc begat Achim ; and Achim begat
Eliud ; and Eliud begat Eleazar ; and Eleazar begat
Matthan ; and Mat than begat Jacob.
Pseudo- PSEUDO-CHRYS. After the carrying away, he sets Jeconiah
ubiYu a a * n > as now become a private person. AMBROSE. Of whom
Jer. 22, Jeremiah speaks. Write this man dethroned; for there
30> shall not spring of his seed one sitting on the throne of
David. How is this said of the Prophet, that none of the
seed of Jeconias should reign ? For if Christ reigned, and
Christ was of the seed of Jeconiah, then has the Prophet
spoken falsely. But it is not there declared that there shall
be none of the seed of Jeconiah, and so Christ is of his seed;
and that Christ did reign, is not in contradiction to the
prophecy ; for He did not reign with worldly honours, as He
John is, said, My kingdom is not of this world. PSEUDO-CHRYS.
Concerning Salathiel , we have read nothing either good or
bad, but we suppose him to have been a holy man, and in
the captivity to have constantly besought God in behalf of
afflicted Israel, and that hence he was named Salathiel,
the petition of God V Salathiel begot Zorobabel, which is
interpreted, c flowing postponed, or, of the confusion, or
here, the doctor of Babylon"/ I have read, but know not
1 This Gloss, from Pseudo-Chrvs. is m ^r-^vM ,, T1
not found in Nicolai s edition. f 1 ?*?^ I have asked of God -
VER. 12- 15. ST. MATTHEW. 31
whether it be true, that both the priestly line and the royal line
were united in Zorobabel ; and that it was through him that
the children of Israel returned into their own country. For
that in a disputation held between three, of whom Zorobabel
was one, each defending his own opinion, Zorobabel s
sentence, that Truth was the strongest thing, prevailed ; and
that for this Darius granted him that the children of Israel
should return to their country ; and therefore after this
providence of God, he was rightly called Zorobabel, the
doctor of Babylon. For what doctrine greater than to shew
that Truth is the mistress of all things ? GLOSS; But this
seems to contradict the genealogy which is read in Chronicles.
For there it is said, that Jeconias begot Salathiel and Pha- 1 Chron.
daias, and Phadaias begot Zorobabel, and Zorobabel Mosol- 3 17
lah, Ananias, and Salomith their sister. But we know that
many parts of the Chronicles have been corrupted by time,
and error of transcribers. Hence come many and controverted
questions of genealogies which the Apostle bids us avoid.
Or it may be said, that Salathiel and Phadaias are the samel Tim.],
man under two different names. Or that Salathiel and Phadaias
were brothers, and both had sons of the same name, and that
the writer of the history followed the genealogy of Zorobabel,
the son of Salathiel. From Abiud down to Joseph, no history
is found in the Chronicles ; but we read that the Hebrews had
many other annals, which were called the Words of the Days,
of which much was burned by Herod, who was a foreigner,
in order to confound the descent of the royal line. And
perhaps Joseph had read in them the names of his ancestors,
or knew them from some other source. And thus the
Evangelist could learn the succession of this genealogy.
It should be noted, that the first Jeconiah is called the
resurrection of the Lord, the second, the preparation of the
Lord. Both are very applicable to the Lord Christ, who
declares, / am the resurrection, and the life ; and, / go to
prepare a place for you. Salathiel, i. e. the Lord is myjohnii,
petition, is suitable to Him who said, Holy Father, keep them
whom Thou hast given Me. REMIG. He is also Zorobabel, 2.
John 17,
n The teacher of Babylon ; Jerome ; tracted, bound ;" hence another of the
perhaps from *^j ii crown;" 3""|f Ch. meanings in the text,
flowed, poured away," Syr. " con-
32 GOSPEL ACCORDING TO CHAP. I.
Matt. 9, that is, ( the master of confusion, according- to that, Your
Master eateth with publicans and sinners. He is Abiud,
John 10, that is, t He is my Father, according to that, / and the
Father are One. He is also Eliacim , that is, God the
John 6, Reviver, according to that, / will revive him again in the
last day. He is also Azor, that is, aided, according to that,
John 8, He who sent Me is with Me. He is also Sadoch, that is,
1 Pet. 3, the just, or, the justified, according to that, He was
18 - delivered, the just for the unjust. He is also Achim, that is,
Matt. < my brother is He, according to that, Whoso doeth the will
12 50 * of My Father, he is My brother. He is also Eliud, that is,
John 20, ( He is my God, according to that. My Lord, and my God.
GLOSS. He is also Eleazar, i. e. c God is my helper, as in
the seventeenth Psalm, My God, my helper. He is also
Eph. 4, Mathan, that is, i giving, or, 6 given, for, He gave gifts for
John s men anc ^ ^ oc ^ so l ve d th e w rld, that He gave His only-
16. begotten Son. REMIG. He is also Jacob, that sup-
planteth, for not only hath He supplanted the Devil, but hath
Luke given His power to His faithful people ; as, Behold I have
10, 19. gi ven y OU power to tread upon serpents. He is also Joseph 5
John 10, that is, adding, according to that, / came that they might
have life, and that they might have it abundantly.
RABAN. But let us see what moral signification these
names contain. After Jeconias, which means the prepara
tion of the Lord, follows Salathiel, i. e. ( God is my petition,
for he who is rightly prepared, prays not but of God. Again,
he becomes Zorobabel, f the master of Babylon, that is, of
the men of the earth, whom he makes to know concerning
God, that He is their Father, which is signified in Abiud.
Then that people rise again from their vices, whence follows
Eliacim, * the resurrection ; and thence rise to good works,
which is Azor, and becomes Sadoch, i. e. righteous j and
then they are taught the love of their neighbour. He is my
brother, which is signified in Achim; and through love to
God he says of Him, My God/ which Eliud signifies. Then
follows Eleazar, i. e. God is my helper ; he recognizes God as
his helper. But whereto he tends is shewn in Matthan, which
is interpreted gift, or ( giving; for he looks to God as his
benefactor ; and as he wrestled with and overcame his vices
So Jerome, CD*p* ^N " ^ 0( ^ w ^ raise up."
VKR. 10. ST. MATTHEW. 33
in the beginning, so he does in the end of life, which belongs
to Jacob, and thus he reaches Joseph, that is, t The increase of
virtues,
16. And Jacob begat Joseph the husband of Mary,
of whom was born Jesus, who is called Christ.
GLOSS. In the last place, after all the patriarchs, he sets
down Joseph the husband of Mary, for whose sake all the
rest are introduced, saying, But Jacob begot Joseph. JE
ROME. This passage is objected to us by the Emperor
Julian in his Discrepancy of the Evangelists. Matthew calls
Joseph the son of Jacob, Luke makes him the son of Heli.
He did not know the Scripture manner, one was his father
by nature, the other by law. For we know that God com
manded by Moses, that if a brother or near kinsman died Deut
without children, another should take his wife, to raise up 25.
seed to his brother or kinsman. But of this matter Africanus
the chronologist p , and Eusebius of Caesarea, have disputed
more fully. EUSEB. For Matthan and Melchi at different Euseb.
periods had each a son by one and the same wife Jesca.
Matthan, who traced through Solomon, first had her, and died i. 7.
leaving one son, Jacob by name. As the Law forbade not a
widow, either dismissed from her husband, or after the death
of her husband, to be married to another, so Melchi, who
traced through Matthan, being of the same tribe but of an
other race ? took this widow to his wife, and begat Heli his
son. Thus shall we find Jacob and Heli, though of a differ
ent race, yet by the same mother, to have been brethren. One
of whom, namely Jacob, after Heli his brother was deceased
without issue, married his wife, and begat on her the third,
Joseph, by nature indeed and reason his own son ; where
upon also it is written, And Jacob begat Joseph. But by the
Law, he was the son of Heli ; for Jacob, being his brother,
raised up seed to him. Thus the genealogy, both as recited
by Matthew, and by Luke, stands right and true ; Matthew
saying, And Jacob begot Joseph ; Luke saying, Which was
the son-, as it teas supposed, (for he adds this withal,) of Joseph,
P In his Epist. ad Aristidem, vid. lived in the second century.
Routh Reliqu.vol. ii. p. 114. Africanus
VOL. I. D
34 GOSPEL ACCORDING TO CHAP. I.
which was the son of Heli, which was the son of Melchi. Nor
could he have more significantly or properly expressed that way
of generation according to the Law, which was made by a
certain adoption that had respect to the dead, carefully leav
ing out the word begetting throughout even to the end.
Au S- AUGUSTINE. He is more properly called his son, by whom he
Evang. was adopted, than had he been said to have been begotten of
ii. 2. fa m Qf w hose flesh he was not born. Wherefore Matthew, in
saying Abraham begot Isaac, and continuing the same phrase
throughout down to Jacob begot Joseph, sufficiently declares
that he gives the father according to the order of nature, so
as that we must hold Joseph to have been begotten, not
adopted, by Jacob. Though even if Luke had used the word
begotten, we need not have thought it any serious objection;
for it is not absurd to say of an adopted son that he is be-
Euseb. gotten, not after the flesh, but by affection. EUSEB. Neither
ubi sup. ^Qgg hj s j ac k good authority ; nor has it been suddenly devised
by us for this purpose. For the kinsmen of our Saviour ac
cording to the flesh, either out of desire to shew forth this
their so great nobility of stock, or simply for the truth s sake,
Aug. have delivered it unto us. AUG. And suitably does Luke, who
Cons re l a tes Christ s ancestry not in the opening of his Gospel, but
Evang. at his baptism, follow the line of adoption, as thus more
11 4 clearly pointing Him out as the Priest that should make
atonement for sin. For by adoption we are made the sons of
God, by believing in the Son of God. But by the descent
according to the flesh which Matthew follows, we rather see
that the Son of God was for us made man. Luke sufficiently
shews that he called Joseph the son of Heli, because he was
adopted by Heli, by his calling Adam the son of God, which
he was by grace, as he was set in Paradise, though he lost it
Chrys. afterwards by sinning. CHRYSOST. Having gone through all
)m lv the ancestry, and ended in Joseph, he adds, The husband of
Mary, thereby declaring that it was for her sake that he was
included in the genealogy. JEROME; When you hear this
word husband, do not straight bethink you of wedlock, but
remember the Scripture manner, which calls persons only be-
Geri. trothed husband and wife. GENNADITJS ; The Son of God was
Eccles. born f human flesh, that is of Mary, and not by man after the
^og- way of nature, as Ebion says ; and accordingly it is signi-
VER. 16. ST. MATTHEW. 35
ficantly added, Of her Jesus was born. AUG. This is said Aug.
against Valentinus, who taught that Christ took nothing of H * rcSt
the Virgin Mary, but passed through her as through a channel",
or pipe. ID. Wherefore it pleased Him to take flesh of the
womb of a woman, is known in His own secret counsels ;
whether that He might confer honour on both sexes alike, by
taking the form of a man, and being born of a woman, or
from some other reason which I would not hastily pronounce on.
HILARY; What God conveyed by the anointing of oil to those mi.
who were anointed to be kings, this the Holy Spirit conveyed "* s ^ t
upon the man Christ, adding thereto the expiation ; where- Vet.
fore when born He was called Christ ; and thus it proceeds, J^ l< q
who is called Christ. AUG. It was not lawful that he should Aug.
think to separate himself from Mary for this, that she brought J^ ng
forth Christ as yet a Virgin. And herein may the faithful Evang.
gather, that if they be married, and preserve strict continence "
on both sides, yet may their wedlock hold with union of
love only, without carnal; for here they see that it is possible
that a son be born without carnal embrace. AUG. In Christ s Aug.
parents was accomplished every good benefit of marriage, N et
fidelity, progeny, and a sacrament. The progeny we see in Concnp.
the Lord Himself; fidelity, for there was no adultery ; sacra- ! *
ment, for there was no divorce. JEROME ; The attentive
reader may ask, Seeing Joseph was not the father of the Lord
and Saviour, how does his genealogy traced down to him in
order pertain to the Lord ? We will answer, first, that it is
not the practice of Scripture to follow the female line in its
"genealogies; secondly, that Joseph and Mary were of the
same tribe, and that he was thence compelled to take her to
wife as a kinsman, and they were enrolled together at Beth
lehem, as being come of one stock. AUG. Also, the line of Aug.
descent ought to be brought down to Joseph, that in wedlock ubl sup>
no wrong might be done to the male sex, as the more worthy,
provided only nothing was taken away from the truth ; because
Mary was of the seed of David. ID. Hence then we believe that id.
Mary was in the line of David; namely, because we believe non OCCt
the Scripture which affirms two things, both that Christ was
of the seed of David according to the flesh, and that He
should be conceived of Mary not by knowledge of man, but
as yet a virgin. THE COUNCIL OF EPHESUS. Herein we
D 2
36 GOSPEL ACCORDING TO CHAP. I.
must beware of the error of Nestorius, who thus speaks ;
" When Divine Scripture is to speak either of the birth of
Christ which is of the Virgin Mary, or His death, it is never
seen to put God, but either, Christ, or Son, or Lord ; since
these three are significative of the two natures, sometimes of
this, sometimes of that, and sometimes of both this and that
together. And here is a testimony to this, Jacob begot Joseph
the husband of Mary, of whom was born Jesus, who is called
Christ. For God the Word needed not a second birth of a
Vigil, woman." PsEUDo-AuG. But not one was the Son of God, and
FeM2 anotner tne son f a man 5 but the same Christ was the Son of
ap. Aug. both God and man. And as in one man. the soul is one and the
45. P body is another, so in the mediator between God and man,
the Son of God was one, and the son of man another; yet of
both together was one Christ the Lord. Two in distinction
of substance, one in unity of Person. But the heretic objects;
" how can you teach Him to have been born in time whom
you say was before coeternal with His Father? For birth is as
it were a motion of a thing not in being, before it be born,
bringing about this, that by benefit of birth it come into
being. Whence it is concluded, that He who was in being
cannot be born ; if He could be born He was not in being."
(To this it is replied by Augustine;) Let us imagine, as many
will have it, that the universe has a general soul, which by
some unspeakable motion gives life to all seeds, so as that
itself is not mixed up with the things it produces. When
this then passes forth into the womb to form passible matter
to its own uses, it makes one with itself the person of that
thing which it is clear has not the same substance. And
thus, the soul being active and the matter passive, of two
substances is made one man, the soul and the flesh being
distinct; thus it is that our confession is, that that soul is
born of the womb which in coming to the womb we say con
ferred life on the thing conceived. He, I say, is said to be
born of His mother, who shaped to Himself a body out of her,
in which He might be born ; not as though before He was
born, His mother might, as far as pertained to Him, not
have been in being. In like manner, yea in a manner yet
more incomprehensible and sublime, the Son of God was
born, by taking on Him perfect manhood of his Mother. He
VER. 17. ST. MATTHEW. 37
who by his singular almighty power is the cause of their being
born to all things that are born.
17. So all the generations from Abraham to
David are fourteen generations; and from David until
the carrying away into Babylon are fourteen genera
tions ; and from the carrying away into Babylon unto
Christ are fourteen generations.
PSEUDO-CHRYS. Having enumerated the generations from
Abraham to Christ, he divides them into three divisions of
fourteen generations, because three times at the end of four
teen generations the state of the people of the Jews was
changed. From Abraham to David they were under Judges;
from David to the carrying away into Babylon under Kings ;
from the carrying away to Christ under the High Priests.
What he would shew then is this ; like as ever at the end of
fourteen generations the state of men has changed, so there
being fourteen generations completed from the carrying away
to Christ, it must needs be that the state of men be changed
by Christ. And so since Christ all the Gentiles have been
made under one Christ Judge, King, and Priest. And for that
Judges, Kings, and Priests prefigured Christ s dignity, their
beginnings were always in a type of Christ; the first of the
Judges was Joshua the son of Nave ; the first of the Kings ?
David ; the first of the Priests, Jesus son of Josedech. That this
was typical of Christ none doubts. CHRYS. Or he divided the
whole genealogy into three parts, to shew that not even by
the change of their government were they made better, but
under Judges, Kings, High Priests, and Priests, held the
same evil course. For which cause also he mentions the
captivity in Babylon, shewing that neither by this were they
corrected. But the going down into Egypt is not mentioned,
because they were not still in terror of the Egyptians as they
were of the Assyrians or Parthians ; and because that was a
remote, but this a recent event ; and because they had not
been carried thither for sin as they had to Babylon. AMBROSE ; Ambros.
Let us not think this is to be overlooked, that though there m ^ uc *
were seventeen Kings of Judaea between David and Jeconiah,
Matthew only "recounts fourteen. We must observe that there
38 GOSPEL ACCORDING TO CHAP. I.
might be many more successions to the throne than generations
of men ; for some may live longer and beget children later ;
or might be altogether without seed ; thence the number of
Kings and of generations would not coincide. GLOSS. Or
we may say, that there are three Kings overlooked, as was said
Ambros. above. AMBROSE; Again, from Jeconiah to Joseph are
p computed twelve generations ; yet he afterwards calls these
also fourteen. But if you look attentively, you will be able to
discover the method by which fourteen are reckoned here.
Twelve are reckoned including Joseph, and Christ is the
thirteenth ; and history declares that there were two Joakims,
that is two Jeconiahs, father and son. The Evangelist has
not passed over either of these, but has named them both.
Thus, adding the younger Jeconiah, fourteen generations are
computed. PSEUDO-CHRYS. Or, the same Jeconiah is
counted twice in the Gospel, once before the carrying away,
and again after the carrying away. For this Jeconiah being-
one person had two different conditions ; before the carrying
away he was King, as being made King by the people of
God; but he became a private man at the carrying away ; hence
he is reckoned once among the Kings before the carrying away ;
Aug. and after the carrying away once among private men. AUG.
* ns Or, one of Christ s forefathers is counted twice, because in him,
Ev. ii. 4. Jeconiah to wit, there was made a passing off to strange
nations since he was carried to Babylon. Wherever a series
turns out of the right line to go in any other direction there
is an angle made, and that part that is in the angle is reckoned
twice. Thus here is a figure of Christ, who passes from the
circumcision to the uncircumcision, and is made a corner
stone. REMIG. He made fourteen generations, because the
ten denotes the decalogue, and the four the four books of the
Gospel ; whence this shews the agreement of the Law and
the Gospel. And he put the fourteen three times over, that
he might shew that the perfection of law, prophecy, and
grace, consists in the faith of the Holy Trinity. GLOSS.
Or in this number is signified the sevenfold grace "oFthe"
Holy Spirit. The number is made up of seven, doubled,
to shew that the grace of the Holy Spirit is needed both for
soul and body to salvation. Also the genealogy is divided
into three portions of fourteen thus. The first from Abraham
VER. 17. ST. MATTHEW. 39
to David, so as that David is included in it ; the second from
David to the carrying away, in which David is not included,
but the carrying away is included ; the third is from the
carrying away to Christ, in which if we say that Jeconiah is
included, then the carrying away is included. In the first are
denoted the men before the Law, in which you will find some
of the men of the Law of nature, such as Abraham, Isaac, and
Jacob, all as far as Solomon. In the second are denoted the
men under the Law; for all who are included in it were under
the Law. In the third are found the men of grace ; for it is
finished in Christ, who was the giver of grace ; and because
in it was the deliverance from Babylon, signifying the de
liverance from captivity that was made by Christ. AUG. Aug.
After having divided the whole into three periods of fourteen u l sup *
generations, he does not sum them all up and say, The sum
of the whole is forty and two ; because one of those fathers,
that is Jeconiah, is reckoned twice; so that they do not
amount to forty-two, as three times fourteen does, but
because one is reckoned twice over, there are only forty-one
generations. Matthew therefore, whose purpose was to draw
out Christ s kingly character, counts forty successions in the
genealogy exclusive of Christ. This number denotes the
time for which we must be governed by Christ in this world,
according to that painful discipline which is signified by the
iron rod of which it is written in the Psalms, Thou shalt rule
them with a rod of iron. That this number should denote
this our temporal life, a reason offers at hand, in this, that the
seasons of the year are four, and that the world itself is
bounded by four sides, the east, and west, the north, and the
south. But forty contains ten four times. Moreover, ten
itself is made up by a number proceeding from one to four.
GLOSS. Or, the ten refers to the decalogue, the four to
this life present, which passes through four seasons; or by
the ten is meant the Old Testament, by the four the New.
REMIG. But if any, maintaining that it is not the same
Jeconiah, but two different persons, make the number forty
and two, we then shall say that the Holy Church is signified;
for this number is the product of seven, and six ; (for six
times seven make forty- two ;) the six denotes labour, and the
seven rest.
40 GOSPKL ACCORDING TO CHAP, i .
18. Now the birth of Jesus Christ was on this
wise : When as His mother Mary was espoused to
Joseph, before they came together, she was found with
child of the Holy Ghost,
PSEUDO-CHRYS. Having said above, And Jacob begat
Joseph, to whom Mary being espoused bare Jesus ; that none
who heard should suppose that His birth was as that of any
of the forementioned fathers, he cuts off the thread of his
narrative, saying, But Christ s generation was tints. As
though he were to say, The generation of all these fathers
was as I have related it; but Christ s was not so, but as follows,
His mother Mary being espoused. CHRYS, He announces
that he is to relate the manner of the generation, shewing
therein that he is about to speak some new thing ; that you
may not suppose when you hear mention of Mary s husband,
that Christ was bora by the law of nature. REMIG. Yet it
might be referred to the foregoing in this way, The generation
of Christ was, as 1 have related, thus, Abraham begat Isaac.
JEROME; But why is He conceived not of a Virgin merely,
but of a Virgin espoused ? First, that by the descent of
Joseph, Mary s family might be made known ; secondly, that
she might not be stoned by the Jews as an adulteress; thirdly,
that in her flight into Egypt she might have the comfort of a
vid. husband. The Martyr Ignatius adds yet a fourth reason,
E gl h ^9 name ly> that his birth might be hid from the Devil, looking-
for Him to be born of a wife and not of a virgin. PSEUDO-
CHRYS. Therefore both espoused and yet remaining at home;
for as in her who should conceive in the house of her husband,
is understood natural conception ; so in her who conceives
before she be taken to her husband, there is suspicion of
Hieron. infidelity. JEROME ; It is to be known, that Helvidius, a
H*elvid. certain turbulent man, having got matter of disputation,
in princ. takes in hand to blaspheme against the Mother of God.
His first proposition was, Matthew begins thus, When she
was espoused. Behold, he says, you have her espoused, but,
as ye say, not yet committed; but surely not espoused for any
uon occ. other reason than as being to be married. ORIGEN ; She
was indeed espoused to Joseph, but not united in wedlock ;
that is to say, His mother immaculate, His mother incorrupt,
VER. 18. ST. MATTHEW. 41
His mother pure. His mother! Whose mother? The mother
of God, of the Only-begotten, of the Lord, of the King, of the
Maker of all things, and the Redeemer of all. CYRIL ; Cyril.
What will any one see in the Blessed Virgin more than in Monach.
other mothers, if she be not the mother of God, but of Christ, Egypt-
or the Lord, as Nestorius says ? For it would not be absurd 7.)
should any one please to name the mother of any anointed
person, the mother of Christ. Yet she alone and more than
they is called the Holy Virgin, and the mother of Christ.
For she bare not a simple man as ye say, but rather the Word
incarnate, and made man of God the Father. But perhaps
you say, Tell me, do you think the Virgin was made the
mother of His divinity ? To this also we say, that the Word
was born of the very substance of God Himself, and without
beginning of time always coexisted with the Father. But in
these last times when He was made flesh, that is united to
flesh, having a rational soul, He is said to be born of a woman
after the flesh. Yet is this sacrament in a manner brought
out like to birth among us ; for the mothers of earthly children
impart to their nature that flesh that is to be perfected by de
grees in the human form ; but God sends the life into the
animal. But though these are mothers only of the earthly
bodies, yet when they bear children, they are said to bear the
whole animal, and not a part of it only. Such do we see to
have been done in the birth of Emmanuel ; the Word of God
w r as born of the substance of His Father ; but because He
took on Him flesh, making it His own, it is necessary to
confess that He was born of a woman according to the flesh.
Where seeing He is truly God, how shall any one doubt to
call the Holy Virgin the Mother of God ? CHjRYSOLpGUS^Chrysol.
If you are not confounded when you hear of the birth of God, \%
let not His conception disturb you, seeing the pure virginity
of the mother removes all that might shock human reverence.
And what offence against our awe and reverence is there,
when the Deity entered into union with purity that was always
dear to Him, where an Angel is mediator, faith is bridemaid,
where chastity is the giving away, virtue the gift, conscience
the judge, God the cause; where the conception is inviolateness, C}ril.
the birth virginity, and the mother a virgin q . CYRIL ; But if Joan.
Antioch.
i The allusions here made may be ii. 1. of Tertullian, who, with reference (Ep. p.
Illustrated by a passage in the Ad Uxor. to the civil usages, speaks of u the 107.)
42 GOSPEL ACCORDING TO CHAP. I.
we were to say that the holy Body of Christ came down from
heaven, and was not made of His mother, as Valentinus does,
in what sense could Mary be the Mother of God ? GLOSS.
Bede. The name of His Mother is added, Mary. BEDE ; Mary
G* 3 UC * * s interpreted, Star of the Sea/ after the Hebrew ; Mistress, 1
after the Syriac ; as she bare into the world the Light of
salvation, and the Lord 1 ". GLOSS. And to whom she was
betrothed is shewn, Joseph. PSEUDO-CHRYS. Mary was
therefore betrothed to a carpenter, because Christ the Spouse
of the Church was to work the salvation of all men through
the wood of the Cross. CHRYS. What follows, Before they
came together , does not mean before she was brought to the
bridegroom s house, for she was already within. For it was
a frequent custom among the ancients to have their betrothed
wives home to their house before marriage ; as we see done
now also, and as the sons-in-law of Lot were with him in the
house. GLOSS. But the words denote carnal knowledge.
PSEUDO-CHRYS. That He should not be born of passion, of
flesh and blood, who was therefore born that He might take
Aug. away all passion of flesh and blood. AUG. There was
j^ e no carnal knowledge in this wedlock, because in sinful flesh
Nupt. et
Concup. this could not be without carnal desire which came of sin,
ll ]2 and which He would be without, who was to be without sin;
and that hence He might teach us that all flesh which is born
of sexual union is sinful flesh, seeing that Flesh alone was
without sin, which was not so born.
Pseudo- PsEUDO-AuG. Christ was also born of a pure virgin, because
in "A" ^ was n ^ kly ^ a ^ virtue should be born of pleasure, chastity
122 et of self-indulgence, incorruption of corruption. Nor could He
come from heaven but after some new manner, who came to
destroy the ancient empire of death. Therefore she received
the crown of virginity who bare the King of chastity. Farther,
our Lord sought out for Himself a virgin abode, wherein to be
received, that He might shew us that God ought to be borne
in a chaste body. Therefore He that wrote on tables of stone
without an iron pen, the same wrought in Mary by the Holy
happiness of that Marriage, which the the witness.
Church brings about, (conciliat,) the Ob- r D HID, their rebellion. S. Ambrose
lotion confirms, the Blessing seals, the interprets it God from my race," and
Angels witness, and the Father ratifies: u the r bittern ess of the sea." de Instit.
In Chrysologus the Angel brings about, v irR> 33. It is not necessary to give
(interpres est,) virtue is the oblation or the origin of thege various jnterpreta-
brides gift, and a pure conscience is tions
VKR. 18. ST. MATTHEW. 43
Spirit ; She was found with child of the Holy Ghost.
JEROME ; And found by none other than by Joseph, who knew
all, as being her espoused husband. PSEUDO-CHRYS. For, as
a not incredible account relates, Joseph was absent when the
things were done which Luke writes. For it is not easy to
suppose that the Angel came to Mary and said those words,
and Mary made her answer when Joseph was present. And
even if we suppose thus much to have been possible, yet it
could not be that she should have gone into the hill country,
and abode there three months when Joseph was present,
because he must needs have enquired the causes of her
departure and long stay. And so when after so many months
he returned from abroad, he found her manifestly with
child. CHRYSOST. He says exactly was found, for so we use
to say of things not thought of. And that you should not
molest the Evangelist by asking in what way was this birth of
a virgin, he clears himself shortly, saying, Of the Holy Ghost.
As much as to say, it was the Holy Ghost that wrought this
miracle. For neither Gabriel nor Matthew could say any
further. GLOSS. Therefore the words, Is of the Holy Ghost, Gloss,
were set down by the Evangelist, to the end, that when it^j^ 11 "
was said that she was with child, all wrong suspicion should
be removed from the minds of the hearers. PsEUDO-AuG.Pseudo-
But not, as some impiously think, are we to suppose, that the Se u r ^
Holy Spirit was as seed, but we say that He wrought with 236 -"*
the power and might of a Creator 9 . AMBROSE ; That which Ambros.
is of any thing is either of the substance or the power De Spir.
of that thing ; of the substance, as the Son who is of the 5.
Father ; of the power, as all things are of God, even as Mary
was with child of the Holy Spirit. AUG. Furthermore, Aug.
this manner in which Christ was born of the Holy Spirit En fi lil *
suggests to us the grace of God, by which man without any
previous merits, in the very beginning of his nature, was
united with the Word of God into so great unity of person,
that he was also made son of God. But inasmuch as the c. 38.
whole Trinity wrought to make this creature which was con
ceived of the Virgin, though pertaining only to the person of
the Son, (for the works of the Trinity are indivisible,) why is
And thus S. Hilary speaks of the Trin. ii. 26.
sementiva ineuntis Spiritus efficacia. de
44 GOSPEL ACCORDING TO CHAP. I.
the Holy Spirit only named in this work ? Must we always,
when one of the Three is named in any work, understand that
Hieron. the whole Trinity worked in that ? JEROME ; But says Hel-
He?vid v idius; Neither would the Evangelist have said Before they
in pdn- came together, if they were not to come together afterwards ;
as none would say, Before dinner, where there was to be no
dinner. As if one should say, Before I dined in harbour, I set
sail for Africa, would this have no meaning in it, unless he
were at some time or other to dine in the harbour? Surely
we must either understand it thus, that before, though it often
implies something to follow, yet often is said of things that
follow only in thought; and it is not necessary that the things
so thought of should take place, for that something else has
happened to prevent them from taking place. JEROME ;
Therefore it by no means follows that they did come together
afterwards; Scripture however shews not what did happen.
REMIG. Or the word come together may not mean carnal
knowledge, but may refer to the time of the nuptials, when
she who was betrothed begins to be wife. Thus, before
they came together, may mean before they solemnly celebrated
Aug. the nuptial rites. AUG. How this was done Matthew
ns omits to write, but Luke relates after the conception of John,
Evang. In the sixth month the Angel was sent; and again, The Holt/
" Ghost shall come upon thee. This is what Matthew relates
in these words, She was found with child of the Holy Ghost.
And it is no contradiction that Luke has described what
Matthew omits ; or again that Matthew relates what Luke
has omitted; that namely which follows, from Now Joseph
her husband being a just man, to that place where it is said
of the Magi, that They returned into their own country
another way. If one desired to digest into one narrative the
two accounts of Christ s birth, he would arrange thus; begin
ning with Matthew s words, Now the birth of Christ teas on
Lukel, this wise ; then taking up with Luke, from There was in the
days of Herod, to, Mary abode with her three months, and
returned to her house ; then taking up again Matthew, add,
Mat. i, She was found with child of the Holy Ghost.
VER. 19. ST. MATTHEW. 45
19. Then Joseph her husband, being a just man,
and not willing to make her a public example, was
minded to put her away privily.
CHRYSOST. The Evangelist having said that she was found
with child of the Holy Ghost, and without knowledge of man,
that you should not herein suspect Christ s disciple of invent
ing wonders in honour of his Master, brings forward Joseph
confirming the history by his own share in it ; Now Joseph
her husband, being a just man. PsEUDO-Auo. Joseph, under- Pseudo-
standing that Mary was with child, is perplexed that it should ^^ in
be thus with her whom he had received from the temple of App.
the Lord, and had not yet known, and resolved within him
self, saying, What shall I do ? Shall I proclaim it, or shall I
overlook it ? If I proclaim it, 1 am indeed not consenting to
the adultery; but I am running into the guilt of cruelty, for
by Moses law she must be stoned. If I overlook it, I am
consenting to the crime, and take my portion with the
adulterers. Since then it is an evil to overlook the thing,
and worse to proclaim the adultery, I will put her away from
being my wife. AMBROSE ; St. Matthew has beautifully taught Ambros.
how a righteous man ought to act, who has detected his 5"
wife s disgrace; so as at once to keep himself guiltless of her
blood, and yet pure from her defilements ; therefore it is he
says, Being a just man. Thus is preserved throughout in
Joseph the gracious character of a righteous man, that his
testimony may be the more approved ; for, the tongue of the
just speaketh the judgment of truth. JEROME ; But how is
Joseph thus called just, when he is ready to hide his wife s
sin ? For the Law enacts, that not only the doers of evil, but they
who are privy to any evil done, shall be held to be guilty.
CHRYSOST^ But it should be known, ih&tjnst here is used to
denote one who is in all things virtuous. For there is a par
ticular justice, namely, the being free from covetousness ;
and another universal virtue, in which sense Scripture gene
rally uses the word justice. Therefore being just, that is
kind, merciful, he was minded to put air ay privily her who
according to the Law was liable not only to dismissal,
but to death. But Joseph remitted both, as though living-
above the Law. For as the sun lightens up the world,
46 GOSPEL ACCORDING TO CHAP. I.
before he shews his rays, so Christ before He was born
caused many wonders to be seen. AUG. Otherwise; if
you alone have knowledge of a sin that any has committed
against you, and desire to accuse him thereof before men, you
do not herein correct, but rather betray him. But Joseph,
being a just man, with great mercy spared his wife, in this
great crime of which he suspected her. The seeming cer
tainty of her unchastity tormented him, and yet because he
alone knew of it, he was willing not to publish it, but to send
her away privily ; seeking rather the benefit than the punish
ment of the sinner. JEROME ; Or this may be considered a
testimony to Mary, that Joseph, confident in her purity, and
wondering at what had happened, covered in silence that
mystery which he could not explain. RABANUS; He beheld
her to be with child, whom he knew to be chaste; and
Is. 11,1. because he had read, There shall come a Rod out of the stem
of Jesse, of which he knew that Mary was come s , and had
Is. 7, 14. also read, Behold, a virgin shall conceive, he did not doubt
that this prophecy should be fulfilled in her. ORIGEN ; But
if he had no suspicion of her, how could he be a just man,
and yet seek to put her away, being immaculate ? He sought
to put her away, because he saw in her a great sacrament, to
Gloss, approach which he thought himself unworthy. GLOSS.
selm n ^ r * n see king to put her away, he was just ; in that
he sought it privily, is shewn his mercy, defending her from
disgrace ; Being a just man, he was minded to put her away;
and being unwilling to expose her in public, and so to disgrace
Ambros.her, he sought to do it privily. AMBROSE ; But as no one
m Luc. p uts awav w h a t he has not received ; in that he was minded
Gloss, to put her away, he admits to have received her. GLOSS.
Ans 3 im ^ r keing unwilling to bring her home to his house to live
part in with him for ever, he was minded to put her away privily ;
Ord * that is, to change the time of their marriage. For that is true
virtue, when neither mercy is observed without justice, nor
justice without mercy ; both which vanish when severed one
from the other. Or he was just because of his faith, in that
s Jerome in loc. Ambros. de Spir. flower (flos) which is spoken of in the
S. ii. 5. and Pseudo-Augustine (t. vi. clause following. Cyril Alex. et Theod.
p. 570.) so apply these words, con- in loc. explain it of Christ,
sidering Christ the " Branch" or
VER. 20. ST. MATTHEW. 47
he believed that Christ should be born of a virgin; wherefore
he wished to humble himself before so great a favour.
20. But while he thought on these things,
behold, the angel of the Lord appeared unto him
in a dream, saying, Joseph, thou son of David, fear
not to take unto thee Mary thy wife : for that which
is conceived in her is of the Holy Ghost.
REMIG. Because Joseph was minded, as has been said, to
put Mary away privily, which if he had done, there w^ould
have been few who would not rather have thought her a
harlot than a virgin, therefore this purpose of Joseph was
changed by Divine revelation, whence it is said, While he
thought on these things. GLOSS. In this is to be noted Gloss,
the wise soul that desires to undertake nothing rashly. ap<
CHRYS. Also observe the mercifulness of Joseph, that he
imparted his suspicions to none, not even to her whom he
suspected, but kept them within himself. PsEUDO-Auo. Pseudo-
Yet though Joseph think on these things, let not Mary the g" r ^ Jn
daughter of David be troubled ; as the word of the Prophet App.
brought pardon to David, so the Angel of the Saviour delivers
Mary. Behold, again appears Gabriel the bridesman of this
Virgin ; as it follows, Behold the Angel of the Lord appeared
to Joseph. AMBROSE ; In this word appeared is conveyed
the power of Him that did appear, allowing Himself to be
seen where and how He pleases. RABAN. How the Angel
appeared to Joseph is declared in the words, In his sleep ;
that is, as Jacob saw the ladder offered by a kind of imagining
to the eyes of his heart. CHRYS. He did not appear so
openly to Joseph as to the Shepherds, because he was faithful;
the shepherds needed it, because they were ignorant. The
Virgin also needed it, as she had first to be instructed in these
mighty wonders. In like manner Zacharias needed the
wonderful vision before the conception of his son. GLOSS. Gloss.
The Angel appearing calls him by name, and adds his descent, P art * nt *
in order to banish fear, Joseph, son of David ; Joseph, asselm.
though he were known to him by name and his familiar friend.
PSEUDO-CHRYS. By addressing him as son of David, he sought
to recal to his memory the promise of God to David, that of
48 GOSPKL ACCORDING TO CHAP. I.
his seed should Christ be bom. CHRYS. But by saying,
Be not afraid, he shews him to be in fear that he had offended
God, by having an adulteress; for only as such would he have
ever thought of putting her away. CHRVSOLOG. As her
betrothed husband also he is admonished not to be afraid ;
for the mind that compassionates has most fear; as though
he were to say, Here is no cause of death, but of life ; she
that brings forth life, does not deserve death. PSEUDO-CHRYS.
Also by the words, Fear not, he desired to shew that he knew
the heart ; that by this he might have the more faith in those
good things to come, which he was about to speak concerning
A mbros. Christ. AMBROSE; Be not troubled that he calls her his
in Luc. w if e . f or ghe j s no ^ herein robbed of her virginity, but her
wedlock is witnessed to, and the celebration of her marriage
is declared. JEROME; But we are not to think that she ceased
to be betrothed, because she is here called wife, since we
know that this is the Scripture manner to call the man and
woman, when espoused, husband and wife ; and this is con-
Deut. firmed by that text in Deuteronomy, If one find a virgin that
22,23. is betrothed to a man in the jield, and offer violence to her,
and lie with her, he shall die, because he hath humbled his
neighbours wife. CHRYS. He says, Fear not to take unto
thee; that is, to keep at home ; for in thought she was already
dismissed. RABAN. Or, to lake her, that is, in marriage-
union and continual converse. PSEUDO-CHRYS. There were
three reasons why the Angel appeared to Joseph with this
message. First, that a just man might not be led into an
unjust action, with just intentions. Secondly, for the honour
of the mother herself, for had she been put away, she could
not have been free from evil suspicion among the unbelievers.
Thirdly, that Joseph, understanding the holy conception,
might keep himself from her with more care than before-
He did not appear to Joseph before the conception, that he
should not think those things that Zacharias thought, nor
suffer what he suffered in falling into the sin of unbelief
concerning the conception of his wife in her old age. For it
was yet more incredible that a virgin should conceive, than
that a woman past the age should conceive. CHRYS. Or,
The Angel appeared to Joseph when he was in this perplexity,
that his wisdom might be apparent to Joseph, and that this
VER. 20. ST. MATTHEW. 49
might be a proof to him of those things that he spoke. For
when he heard out of the mouth of the Angel those very things
that he thought within himself, this was an undoubted proof,
that he was a messenger from God, who alone knows the
secrets of the heart. Also the account of the Evangelist is
beyond suspicion, as he describes Joseph feeling all that a
husband was likely to feel. The Virgin also by this was
more removed from suspicion, in that her husband had felt
jealousy, yet took her home, and kept her with him after her
conception. She had not told Joseph the things that the
Angel had said to her, because she did not suppose that she
should be believed by her husband, especially as he had
begun to have suspicions concerning her. But to the Virgin
the Angel announced her conception before it took place,
lest if he should defer it till afterwards she should be in
straits. And it behoved that Mother who was to receive the
Maker of all things to be kept free from all trouble. Not
only does the Angel vindicate the Virgin from all impurity,
but shews that the conception was supernatural, not removing
his fears only, but adding matter of joy ; saying, That which
is born in her is of the Holy Spirit.
GLOSS. To be born in her, and born of her, are two Gloss,
different things; to be born of her is to come into the world ; ord
to be born in her, is the same as to be conceived. Or the
word born is used according to the foreknowledge of the
Angel which he has of God, to whom the future is as the past.
PsEUDO-AuG. But if Christ was born by the agency of the mi.
Holy Ghost, how is that said, Wisdom hath built herself $ U ** L
an house? That house may be taken in two meanings. V. Test.
First, the house of Christ is the Church, which He built p U 52 *
with His own blood ; and secondly, His body may be called i.
His house, as it is called His temple. But the work
of the Holy Spirit, is also the work of the Son of God,
because of the unity of their nature and their will; for
whether it be the Father, or the Son, or the Holy Spirit, that
doeth it, it is the Trinity that works, and what the Three do, is
of One God. AUG. But shall we therefore say that the Holy^u^., .,.
Spirit is the Father of the man Christ, that as God the Father JL nchiri
OO.
begot the Word, so the Holy Spirit begot the man ? This is
such an absurdity, that the ears of the faithful cannot bear it.
VOL. I. E
50 GOSPEL ACCORDING TO CHAP. I.
How then do we say that Christ was born by the Holy
Spirit, if the Holy Spirit did not beget Him ? Did He create
Him ? For so far as He is man He was created, as the Apostle
Rom. 1, speaks ; He was made of the seed of David according to the
flesh. For though God made the world, yet is it not right
to say that it is the Son of God, or born by Him, but that it
was made, or created, or formed by Him. But seeing that
we confess Christ to have been born by the Holy Spirit, and
of the Virgin Mary, how is He not the Son of the Holy
Spirit, and is the Son of the Virgin ? It does not follow, that
whatever is born by any thing, is therefore to be called the
son of that thing; for, not to say that of man is born in one
sense a son, in another a hair, or vermin, or a worm, none of
which are his son, certainly those that are born of water and the
Spirit none would call sons of water ; but sons of God their
Father, and their Mother the Church. Thus Christ was born
of the Holy Spirit, and yet is the Son of God the Father, not
of the Holy Spirit.
21. And she shall bring forth a Son, and thou
shalt call His name Jesus : for He shall save His
people from their sins.
CHRYSOST. What the Angel thus told Joseph, was beyond
human thought, and the law of nature, therefore he confirms
his speech not only by revealing to him what was past, but
also what was to come ; Site shall bring forth a Son.
Gloss. GLOSS. That Joseph should not suppose that he was no
s P lm An I n 8 er nee ded i n this wedlock, seeing the conception had
taken place without his intervention, the Angel declares to
him, that though there had been no need of him in the con
ception, yet there was need of his guardianship ; for the
Virgin should bear a Son, and then he would be necessary
both to the Mother and her Son ; to the Mother to screen hei
from disgrace, to the Son to bring Him up and to circumcise
Him. The circumcision is meant when he says, And thou
shalt call His name Jesus ; for it was usual to give the name
in circumcision. PsEUDO-CfiRYs. He said not, Shall bear thee
a Son, as to Zacharias, Behold, Elisabeth thy wife shall bear
thee a son. For the woman who conceives of her husband.
VER. 22. ST. MATTHEW. 51
bears the son to her husband, because he is more of him
than of herself; but she who had not conceived of man, did
not bear the Son to her husband, but to herself. CHRYSOST.
Or, he left it unappropriated, to shew that she bare Him to
the whole world. RABAN. Thou shalt call His name., he says,
and not, " shalt give Him a name," for His name had been
given from all eternity. CHRYSOST. This further shews that
this birth should be wonderful, because it is God that sends
downJHis name from above by His Angel; and that not any
name, but one which is a treasure of infinite good. Therefore
also the Angel interprets it, suggesting good hope, and by
this induces him to believe what was spoken. For we lean
more easily to prosperous things, and yield our belief more
readily to good fortune. JEROME ; Jesus is a Hebrew word,
meaning Saviour. He points to the etymology of the name,
saying, For He shall save His people from their sins. REMIG.
He shews the same man to be the Saviour of the whole
world, and the Author of our salvation. He saves indeed
not the unbelieving, but His people ; that is, He saves those
that believe on Him, not so much from visible as from invisible
enemies; that is, from their sins, not by fighting with arms,
but by remitting their sins. CHRYSOLOG. Let them approach
to hear this, who ask, Who is He that Mary bare ? He shall
save His people ; not any other man s people ; from what ?
from their sins. That it is God that forgives sins, if you do
not believe the Christians so affirming, believe the infidels,
or the Jews who say, None can forgive sins but God only. Luke 5,
22. Now all this was done, that it might be fulfilled
which was spoken of the Lord by the prophet, saying,
23. Behold, a Virgin shall be with child, and shall
bring forth a Son, and they shall call His Name
Emmanuel,, which being interpreted is, God with us.
REMIG. It is the custom of the Evangelist to confirm what
he says out of the Old Testament, for the sake of those Jews
who believed on Christ, that they might recognize as fulfilled
in the grace of the Gospel, the things that were foretold in the
Old Testament ; therefore he adds, Now all this was done.
E 2
i) 2 GOSPEL ACCORDING TO CHAP. I.
Here we must enquire why he should say all this was done,
when above he has only related the conception. It should
be known that he says this to shew, that in the presence of
God all this u as done before it was done among men. Or
he says, all this was done, because he is relating past events ;
Gloss, for when he wrote, it was all done. GLOSS. Or, he says;
sdnf" a H th* s was done, meaning, the Virgin was betrothed, she was
kept chaste, she was found with child, the revelation was
made by the Angel, that it might be fulfilled which was
spoken. For that the Virgin should conceive and should
bring forth would never have been fulfilled, had she not been
espoused that she should not be stoned; and had not her
secret been disclosed by the Angel, and so Joseph taken her
unto him, that she was not dismissed to disgrace and to
perish by stoning. So had she perished before the birth, that
Isa. 7, prophecy would have been made void which says, She shall
non o<x.br ing forth a Son. GLOSS. Or it may be said, that the word
that does not here denote the cause ; for the prophecy was
not fulfilled merely because it was to be fulfilled. But it
Gen. 40, is put consecutively, as in Genesis, He hung the other on the
gallows, that Ihe truth of the interpreter might be proved;
since by the weighing of one, truth is established. So also
in this place we must understand it as if it were, that which
was foretold being done, the prophecy w r as accomplished.
CHRYSOST. Otherwise; the Angel seeing the depths of the
Divine mercy, the laws of nature broken through and recon
ciliation made, He who was above all made lower than all ;
all these wonders, all this he comprises in that one saying,
Now all this hath happened ; as though he had said, Do
not suppose that this is newly devised of God, it was deter
mined of old. And he rightly cites the Prophet not to the
Virgin, who as a maiden was untaught in such things, but to
Joseph, as to one much versed in the Prophets. And at first
he had spoken of Mary as thy wife, but now in the words of
the Prophet he brings in the word " Virgin," that he might hear
this from the Prophet, as a thing long before determined.
Therefore to confirm what he had said, he introduces Isaiah,
or rather God ; for he does not say, Which was spoken by
Isaiah, but, Which was spoken of the Lord by the Prophet.
jJerom. JEROME. Since it is introduced in the Prophet by the words,
Inls.vii.
14.
VEIL 22. ST. MATTHEW. 53
The Lord Himself shall (jive you a sign^ it ought to be some
thing new and wonderful. But if it be, as the Jews will have
it, a young woman, or a girl shall bring forth, and not a virgin,
what wonder is this, since these are words signifying age and
not purity ? Indeed the Hebrew word signifying Virgin
(Beth ula) is not used in this place, but instead the word
Halma V which except the LXX all render girl. But the
word i Halma has a twofold meaning ; it signifies both girl,
and hidden ; therefore Halma denotes not only maiden
or virgin, but ( hidden, secret; that is, one never exposed
to the gaze of men, but kept under close custody by her parents.
In the Punic tongue also, which k said to be derived from
Hebrew sources, a virgin is properly called Halma. In our
tongue also Halma means holy; and the Hebrews use words
of nearly all languages ; and as far as my memory will serve
me, I do not think I ever met with Halma used of a married
woman, but of her that is a virgin, and such that she be not
merely a virgin, but in the age of youth ; for it is possible for an
old woman to be a maid. But this was a virgin in years of
youth, or at least a virgin, and not a child too young for marriage.
ID. For that which Matthew the Evangelist says, Shall have in In lc.
her womb, the Prophet who is foretelling something future,
writes, shall receive. The Evangelist, not foretelling the future
but describing the past, changes shall receive, into shall have;
but he who has, cannot after receive that he has. He says,
Lo, a Virgin shall have in her womb, and shall bear a Son.
LEO ; The conception was by the Holy Spirit within the Leo,
womb of the Virgin; who, as she conceived in perfect xxiiT. i.
chastity, in like manner brought forth her Son. Ps KUDO- AUG. Pseudo-
He, who by a touch could heal the severed limbs of others, u j[
how much more could He, in His own birth, preserve whole s. 123.
that which He found w r hole ? In this parturition, soundness
of the Mother s body was rather strengthened than weakened,
andjher virginity rather confirmed than lost. THEODOTUS ; Theod.
Inasmuch as Photinus affirms that He that was now born "^ | n
was mere man, not allowing the divine birth, and maintains (-one.
that He who now issued from the womb was the man separate
from the God; let him shew how it was possible that human n -.PP-
nature, born of the Virgin s womb, should have preserved the 1655!
& c - xatfiw Septuag.
54 GOSPEL ACCORDING TO CHAP. I.
virginity of that womb uncorrupted; for the mother of no man
ever yet remained a virgin. But forasmuch as it was God
the Word who was now born in the flesh, He shewed Himself
to be the Word, in that He preserved His mother s virginity.
For as our word when it is begot does not destroy the mind,
so neither does God the Word in choosing His birth destroy
the virginity. CHRYS. As it is the manner of Scripture to
convey a knowledge of events under the form of a name, so
here, They shall call His name Emmanuel, weans nothing else
than, They shall see God among men. Whence he says not,
6 Thou shalt call, but, They shall call. HABAN. First,
Angels hymning, secondly, Apostles preaching, then Holy
Jerom. Martyrs, and lastly, all believers. JEROME; The LXX and
1 1 a 4t s vl1 three others translate, Thou shalt call, instead of which we
have here, They shall call, which is not so in the Hebrew ;
for the word Charathi , which all render Thou shalt call 9
may mean, c And she shall call, that is, The Virgin that shall
conceive and shall bear Christ, shall call His name Emmanuel,
which is interpreted, God with us. REMJG. It is a question,
who interpreted this name ? The Prophet, or the Evangelist,
or some translator ? It should be known then, that the
Prophet did not interpret it; and what need had the Holy
Evangelist to do so, seeing he wrote in the Hebrew tongue ?
Perhaps that was a difficult and rare word in Hebrew, and
therefore needed interpretation. It is more probable that
some translator interpreted it, that the Latins might not be
perplexed by an unintelligible word. In this name are con
veyed at once the two substances, the Divinity and Humanity
in the one Person of the Lord Jesus Christ. He who before
all time was begot in an unspeakable manner by God the
Father, the same in the end of time was made Emmanuel^
that is, God with us, of a Virgin Mother. This God with us
may be understood in this way. He was made with us,
passible, mortal, and in all things like unto us without sin ;
or because our frail substance which He took on Him, He
Jerom. joined in one Person to His Divine substance. JEROME;
sup It should be known, that the Hebrews believe this prophecy
to refer to Ezekias the son of Ahaz, because in his reign
Samaria was taken ; but this cannot be established. Ahaz
VER. 22. ST. MATTHEW. 55
son of Jotham reigned over Judaea and Jerusalem sixteen
years, and was succeeded by his son Ezeldas, who was
twenty-three years old, and reigned over Judaea and Jerusalem
twenty-nine years ; hovv then can a prophecy prophesied in the
first year of Ahaz refer to the conception and birth of Ezekias,
when he was already nine years of age ? Unless perhaps the
sixth year of the reign of Ezekias, in which Samaria was
taken, they think is here called his infancy, that is, the infancy
of his reign, not of his age ; which even a fool must see to be
hard and forced. A certain one of our interpreters contends,
that the Prophet Isaiah had two sons, Jashub and Emmanuel;
and that Emmanuel was born of his wife the Prophetess as a
type of the Lord and Saviour. But this is a fabulous tale.
PETRUS ALFONSUS. For we know not that any man of that p e tr.
day was called Emmanuel. But the Hebrew objects, How can ^Jl^tSt
it be that this was said on account of Christ and Mary, when 7.
many centuries intervened between Ahaz and Mary ? But
though the Prophet was speaking to Ahaz, the prophecy was
yet not spoken to him only or of his time only ; for it is intro
duced, Hear, O house of David; not, Hear, O Ahaz. Again, Isa. 7,
The Lord Himself sltall give you a sign ; meaning He, and
none other; from which we may understand that the Lord
Himself should be the sign. And that he says to you, (plur.)
and not to thee, shews that this was not spoken to Ahaz, or
on his account only. JEROME. What is spoken to Ahaz then jerom .
is to be thus understood." This Child, that shall be born llbl SU P
of a Virgin of the house of David, shall now be called
Emmanuel, that is, God with us, because the events (perhaps
delivery from the two hostile kings) will make it appear that
you have God present with you. But after He shall be called
Jesus, that is, Saviour, because He shall save the whole human
race. Wonder not, therefore, O house of David, at the new
ness of this thing, that a Virgin should bring forth a God,
seeing He has so great might that though yet to be born after
a long while, He delivers you now when you call upon Him.
AUG. Who so mad as to say with Manichaeus, that it is a weak Aug.
faith not to believe in Christ without a witness ; whereas the y^[
Apostle says, How shall they believe on Him of whom they 12. 45.
have not heard? Or how shall they hear without a preacher? J"
That those things which were preached by the Apostles might Rym -
56 GOSPEL ACCORDING TO CHAP. ).
not be contemned, nor thought to be fables, they are proved
to have been foretold by the Prophets. For though attested
by miracles, yet there would not have been wanting men to
ascribe them all to magical powder, had not such suggestions
been overcome by the additional testimony of prophecy. For
none could suppose that long before He was born, He had
raised up by magic prophets to prophesy of Him. For if we
say to a Gentile, Believe on Christ that He is God, and he
should answer, Whence is it that I should believe on Him ?
we might allege the authority of the Prophets. Should he
refuse assent to this, we establish their credit from their having
foretold things to come, and those things having truly come
to pass. 1 suppose he could not but know how great perse
cutions the Christian religion has formerly suffered from the
Kings of this world ; let him now behold those very Kings
submitting to the kingdom of Christ, and all nations serving
the same ; all which things the Prophets foretold. He then
hearing these things out of the Scriptures of the Prophets,
and beholding them accomplished throughout the whole earth,
Gloss, would be moved to faith. GLOSS. This error then is barred
selm U by the Evangelist saying, That it might be fulfilled which
teas spoken of the Lord by the Prophet. Now one kind of
prophecy is by the preordination of God, and must needs be
fulfilled, and that without any free choice on our part. Such is
that of which w r e now speak ; wherefore he says, Lo, to shew
the certainty of prophecy. There is another kind of prophecy
which is by the foreknowledge of God, and with this our free
will is mixed up ; wherein by grace working with us we
obtain reward, or if justly deserted by it, torment. Another
is not of foreknowledge, but is a kind of threat made after the
Jonah 3. manner of men ; as that, Yet forty days, and Nineveh shall be
overthrown : understanding, unless the Ninevites amend them
selves.
24. Then Joseph being raised from sleep did as the
angel of the Lord had bidden him, arid took unto him
his wife :
25. And knew her not till she had brought forth
her first-born Son: and he called his name JESUS.
VEK. 24, 25. ST. MATTHEW. 57
REMIG. Life returned by the same entrance through which
death had entered in. By Adam s disobedience we were
ruined, by Joseph s obedience we all begin to be recalled to
our former condition ; for in these words is commended to us
the great virtue of obedience, when it is said, And Joseph
rising from sleep, did as the Angel of the Lord had commanded
him. GLOSS. He not only did what the Angel commanded, Gloss.
but as he commanded it. Let each one who is warned of r p ^|j
God, in like manner, break off all delays, rise from sleep, s ^ m ex
and do that which is commanded him. PsEUDO-CHRYS. c j tt
Took unto him, not took home to him; for he had not sent
her away ; he had put her away in thought only, and now
took her again in thought. REMIG. Or, Took her so far, as
that the nuptial rites being complete, she was called his wife ;
but not so far as to lie with her, as it follows, And knew
her not. JEROME. Helvidius is at much superfluous trouble Jerom.
to make this word know refer to carnal knowledge rather than jJefvid
to acquaintance, as though any had ever denied that; or as if c - 5.
the follies to which he replies had ever occurred to any person
of common understanding. He then goes on to say, that the
adverb until denotes a fixed time when that should take
place, which had not taken place before ; so that here from
the words, He knew her not until she had brought forth her
first-born Son, it is clear, he says, that after that he did know
her. And in proof of this he heaps together many instances
from Scripture. To all this we answer, that the word until
is to be understood in two senses in Scripture. And con
cerning the expression, knew her not, he has himself shewn,
that it must be referred to carnal knowledge, none doubting
that it is often used of acquaintance, as in that, The child Luke 2,
Jesus tarried behind in Jerusalem, and His parents knew not
of it. In like manner i until often denotes in Scripture, as
he has shewn, a fixed period, but often also an infinite time,
as in that, Even to your old age I am He. Will God then l*a. 46,
cease to be when they are grown old ? Also the Saviour in 4>
the Gospel, Lo, I am with you always, even to the end <9/*Mat.28,
this world. Will He then leave His disciples at the end of
the world ? Again, the Apostle says, He must reign till He \ Cor.
has put His enemies under His feet. Be it understood then, l5 25
that that which if it had not been written might have been
58 GOSPEL ACCORDING TO CHAP.
,
doubted of, is expressly declared to us ; other things are left
to our own understanding . So here the Evangelist informs
us, in that wherein there might have been room for error, that
she was not known by her husband until the birth of her Son,
that we might thence infer that much less was she known after
wards. PSECJDO-CHRYS. As one might say, He told it not
so long as he lived ; would this imply that he told it after
his death ? Impossible. So it were credible that Joseph might
have known her before the birth, while he was yet ignorant
of the great mystery ; but after that he understood how she
had been made a temple of the Only-begotten of God, how
could he occupy that ? The followers of Eunomius think,
as they have dared to assert this, that Joseph also dared
to do it, just as the insane think all men equally mad with
Jerom. themselves. JEROME. Lastly, I would ask, Why then did
Helv id. Joseph abstain at all up to the day of birth ? He will surely
8 - answer, Because of the Angel s words, That which is born in
her, 8$c. He then who gave so much heed to a vision as not
to dare to touch his wife, would he, after he had heard the
shepherds, seen the Magi, and known so many miracles, dare
to approach the temple of God, the seat of the Holy Ghost,
the Mother of his Lord ?
PSEUDO-CHRYS. It may be said, that know here signifies
simply, to understand ; that whereas before he had not under
stood how great her dignity, after the birth he then knew that
she had been made more honourable and worthy than the
whole world, who had carried in her womb Him whom the
whole world could not contain. GLOSS. Otherwise; OnT
account of the glorification of the most holy Mary, she could
not be known by Joseph until the birth; for she who had the
Lord of glory in her womb, how should she be known ? If_
the face of Moses talking with God was made glorious, so
that the children of Israel could not look thereon, how much
c In other words, u till" need not the vision had its effect upon him up to
imply a termination at a certain point of that time when it was no longer neces-
time, but may be giving us information sary. Just as if, in speaking of a man
up to a point from which onwards there like Augustine, one said, that, in conse-
is already no doubt. Supposing an quenceof some awful occurrence, he was
Evangelist thought the very notion in the habit of saying prayers till the
shocking that Joseph should have con- time of his conversion, no one would
sidered the Blessed Virgin as his wife suppose that he left them oft on being
after he was a witness of her bearing converted.
God the Son, he would only say that
VER. 24, 25. ST. MATTHEW. 59
more could not Mary be known, or even looked upon, who
bare the Lord of glory in her womb? After the birth she was
known of Joseph to the beholding of her face, but not to be
approached carnally. JEROME ; From the words, her first
born Son, some most erroneously suspect that Mary had other
sons, saying that first-born can only be said of one that has
brethren. But this is the manner of Scripture, to call the
first-born not only one who is followed by brethren, but the
first-birth of the mother. ID. For if he only was first-born Cont.
who was followed by other brethren, then no first-birth could [J, elvid "
be due to the Priests, till such time as the second birth took
place. GLOSS. Or ; He is first-born among the elect by Gloss.
grace ; but by nature the Only -begotten of God the Father, Ord *
the only Son of Mary. And called His name Jesus, on the
eighth day on which the circumcision took place, and the
Name was given. REMIG. It is clear that this Name was
well known to the Holy Fathers and the Prophets of God,
but to him above all, who spake, My soul fainted for T1iyp$. 119,
salvation ; and, My soul hath rejoiced in Thy salvation. Also ^, ,3 5
to him who spake, I will joy in God my Saviour. Hab. 3,
1 8.
CHAP. II.
1. Now when Jesus was born in Bethlehem of
Judsea in the days of Herod the king, behold, there
came wise men from the east to Jerusalem,
2. Saying, Where is He that is born King of the
Jews ? for we have seen His star in the east, and are
come to worship Him.
Aug. AUG. After the miraculous Virgin-birth, a God-man having
non occ. ky, Divine power proceeded from a virgin womb ; in the
obscure shelter of such a cradle, a narrow stall, wherein lay
Infinite Majesty in a body more narrow, a God was suckled
and suffered the wrapping of vile rags amidst all this, on a
sudden a new star shone in the sky upon the earth, and driving
away the darkness of the world, changed night into day; that
the day-star should not be hidden by the night. Hence it is that
the Evangelist says, Now when Jesus teas born in Bethlehem.
REMIG. In the beginning of this passage of the Gospel he
puts three several things ; the person, When Jesus icas born,
the place, in Bethlehem of Judaa, and the time, in the days
of Herod the king. These three circumstances verify his
words. JEHOME. We think the Evangelist first wrote, as
we read in the Hebrew, c Judah, not ( Judaea. For in what
other country is there a Bethlehem, that this needs to be dis
tinguished as in Judaea? But Judah is written, because
Gloss, there is another Bethlehem in Galilee. GLOSS. There are
Josh. 19, two Bethlehems; one in the tribe of Zabulon, the other in
15 - the tribe of Judah, which was before called Ephrata.
Aug. AUG. Concerning the place, Bethlehem, Matthew and Luke
Evang! 5 agree ; but the cause and manner of their being there, Luke
2. 15. relates, Matthew omits. Luke again omits the account of
the Magi, which Matthew gives.
GOSPEL ACCORDING TO ST. MATTHEW. 61
PsEUDO-CmiYS. Let us see to what serves this designation
of time, In the days of Herod the king. It shews the fulfil
ment of Daniel s prophecy, wherein he spake that Christ
should be born after seventy weeks of years. For from the
time of the prophecy to the reign of Herod, the years of
seventy weeks were accomplished. Or again, as long as
Judaea was ruled by Jewish princes, though sinners, so long
prophets were sent for its amendment; but now, whereas
God s law was held under the power of an unrighteous king,
and the righteousness of God enslaved by the Roman rule,
Christ is born ; the more desperate sickness required the
better physician. RABANUS. Otherwise, he mentions the
foreign king to shew the fulfilment of the prophecy. The Gen. 49,
Sceptre sliall not depart from Judah, nor a Lawgiver from
between his feet, until Shiloh come. AMBROSE; It is said, that Ambros.
some Idumaean robbers coming to Ascalon, brought with JJJ 4 j c>
them among other prisoners Antipater a . He was instructed
in the law and customs of the Jews, and acquired the
friendship of Hyrcanus, king of Judaea, who sent him as his
deputy to Pompey. He succeeded so well in the object of
his mission, that he laid claim to a share of the throne. He
was put to death, but his son Herod was under Antony
appointed king of Judaea, by a decree of the Senate ; so it is
clear that Herod sought the throne of Judaea without any
connection or claim of birth, CHRYS. Herod the king,
mentioning his dignity, because there was another Herod who
put John to death.
PSEUDO-CHRYS. When He was born . . . behold wise men,
that is, immediately on His birth, shewing that a great God
existed in a little one of man. RABANUS. The Magi are men
who enquire into the nature of things philosophically, but
common speech uses Magi for wizards. In their own country,
however, they are held in other repute, being the philosophers
of the Chaldaeans, in whose lore kings and princes of that
nation are taught, and by which themselves knew the birth
of the Lord. AUG. What were these Magi but the first Aug.
Serm.
202.
a The same account of Herod s that Herod was an Idumaean, of noble
parentage is given by Africanus, Euseb. birth, and that his father Antipas was
Hist. i. 7. but Josephus says (Antiqu. governor of Idumsea under Alexander
xiv. 1. n. 3. de Bell. Jud. i. 6. n. 2.) Jannseus.
62 GOSPEL ACCORDING TO CHAP. II.
fruits of the Gentiles ? Israelitish shepherds, gentile Magians,
one from far, the other from near, hastened to the one
Aug. Corner-stone. ID. Jesus then was manifested neither to the
200" learned nor the righteous ; for ignorance belonged to the
shepherds, impiety to the idolatrous Magi. Yet does that
Corner-stone attract them both to Itself, seeing He came to
choose the foolish things of this world to confound the wise,
and not to call the righteous, but sinners ; that nothing great
should exalt himself, none weak should despair. GLOSS.
These Magi were kings, and though their gifts were three,
it is not to be thence inferred that themselves were only three
in number, but in them was prefigured the coming to the faith
of the nations sprung from the three sons of Noah. Or, the
princes were only three, but each brought a large company
with him, They came not after a year s end, for He would
then have been found in Egypt, not in the manger, but on the
thirteenth day. To shew whence they came it is said, from
the East. REMIG. It should be known, that opinions vary
respecting the Magi. Some say they were Chaldaeans, who
are known to have worshipped a star as God ; thus their
fictitious Deity shewed them the way to the true God. Others
think that they were Persians ; others again, that they came
from the utmost ends of the earth. Another and more pro
bable opinion is, that they were descendants of Balaam, who
Numb, having his prophecy, There shall rise a Star out of Jacob,
as soon as they saw the star, would know that a King was
born. JEROME. They knew that such a star would rise by
the prophecy of Balaam, whose successors they were. But
whether they were Chaldaeans, or Persians, or came from the
utmost ends of the earth, how in so short a space of time
could they arrive at Jerusalem ? REMIG. Some used to
answer, ( No marvel if that boy who was then born could
draw them so speedily, though it were from the ends
of the earth. GLOSS. Or, they had dromedaries and
Arabian horses, whose great swiftness brought them to Beth
lehem in thirteen days. PSEUDO-CHRYS. Or, they had set
out two years before the Saviour s birth, and though they
travelled all that time, neither meat nor drink failed in their
scrips. REMIG. Or, if they were the descendants of Balaam,
their kings are not far distant from the land of promise, and
VER. 1,2. ST. MATTHEW. 63
might easily come to Jerusalem in that so short time. But
why does he writer/row the East ? Because surely they came
from a country eastward of Judaea. But there is also great
beauty in this, They came out of tie East, seeing all who
come to the Lord, come from Him and through Him ; as it is
said in Zechariah, Behold the Man whose name is the East. Zech. 6,
PSEUDO-CHRYS. Or, whence the day springs, thence came
trie first-fruits of the faith ; for faith is the light of the soul.
Therefore they came from the East, but to Jerusalem.
REMIG. Yet was not the Lord born there; thus they knew
the time but not the place of His birth. Jerusalem being
the royal city., they believed that such a child could not be
bora in any other. Or it was to fulfil that Scripture, Jftelsa.2,3.
Law shall go out of Sion, and the word of the Lord from
Jerusalem. And there Christ was first preached. Or it was
to condemn the backwardness of the Jews.
PsEUDO-AuG. Many kings of Juda3ahad been born and died Pseudo-
before,yet had Magi ever sought out any of them for adoration ? Append.
No, for they had not been taught that any of these spoke Serm -
from heaven. To no ordinary King of Judaea had these men,
aliens from the land of Judaea, ever thought such honour due.
But they had been taught that this Child was one, in worship
ping whom they would certainly secure that salvation which
is of God. Neither His age was such as attracts men s
flattery; His limbs not robed in purple, His brow not crowned
with a diamond, no pompous train, no awful army, no glo
rious fame of battles, attracted these men to Him from the
remotest countries, with such earnestness of supplication.
There lay in a manger a Boy, newly born, of infantine size,
of pitiable poverty. But in that small Infant lay hid
something great, which these men, the first-fruits of the
Gentiles, had learned not of earth but of heaven; as it follows,
We have seen His star in the east. They announce the
vision and ask, they believe and enquire, as signifying those
who walk by faith and desire sight.
GREG. It should be known that the Priscillianists, here- Greg,
tics who believe every man to be born under the aspect of ^^.i.
some planet, cite this text in support of their error; the new I0 - n 4 -
star which appeared at the Lord s birth they consider tovid.
have been his fate. AUG. And, according, to Faustus this
6*4 GOSPEL ACCORDING TO CHAP. II.
introduction of the account of the star would lead us rather
to call this part of the history, The Nativity, than The
Sup. 2. Gospel. GREGORY; But far be it from the hearts of the
Aug.de faithful to call any thing, fate. AUG. For by the word
v . f. * fate, in common acceptation, is meant the disposition of
the stars at the moment of a person s birth or conception ;
to which some assign a power independent of the will of
God. These must be kept at a distance from the ears of all
who desire to be worshippers of Gods of any sort. But
others think the stars have this virtue committed to them by
the great God ; wherein they greatly wrong the skies, in that
they impute to their splendent host the decreeing of crimes,
such as should any earthly people decree, their city should in
the judgment of mankind deserve to be utterly destroyed.
PSEUDO-CHRYS. If then any should become an adulterer or
homicide through means of the planets, how great is the
evil and wickedness of those stars, or rather of Him who
made them ? For as God knows things to come, and what
evils are to spring from those stars ; if He would not hinder
it, He is not good ; if He would but could not, He is weak.
Again, if it be of the star that we are either good or bad, we have ;
neither merit nor demerit, as being involuntary agents ; and
why should I be punished for sin which I have done not
wilfully, but by necessity ? The very commands of God
against sin, and exhortations to righteousness, overthrow such
folly. For where a man has not power to do, or where he
has not power to forbear, who would command him either to
do or to forbear ? GREGORY NYSS. How vain moreover is
prayer for those who live by fate ; Divine Providence is
banished from the world together with piety, and man is
made the mere instrument of the sidereal motions. For
these they say move to action, not only the bodily members,
but the thoughts of the mind. In a word, they who teach
this, take away all that is in us, and the very nature of a
contingency ; which is nothing less than to overturn all
things. For where will there be free will ? but that which is
Aig.de in us must be free. AUG. It cannot be said to be utterly
y g Dei absurd to suppose that sidereal afflatus should influence the
state of the body, when we see that it is by the approach
and departure of the sun that the seasons of the year are
VER. 1, 2. ST. MATTHEW. ()5
varied, and that many things, as shells and the wonderful
tides of the Ocean, increase or decrease as the moon waxes
or wanes. But not so, to say that the dispositions of the
mind are subject to sidereal impulse. Do they say that the
stars rather foreshew than effect these results ? how then do
they explain, that in the life of twins, in their actions, their
successes, professions, honours, and all other circumstances
of life, there will often be so great diversity, that men of
different countries are often more alike in their lives than
twins, between whose birth there was only a moment s, and
between whose conception in the womb there was not
a moment s, interval. And the small interval between their
births is not enough to account for the great difference
between their fates. Some give the name of fate not only to
the constitution of the stars, but to all series of causes, at the
same time subjecting all to the will and power of God.
This sort of subjection of human affairs and fate is a con
fusion of language which should be corrected, for fate is
strictly the constitution of the stars. The will of God we do
not call fate, unless indeed we will derive the word from
speaking ; as in the Psalms, God hath spoken once, twice Ps. 62,
have I heard the same. There is then no need of much 11
contention about what is merely a verbal controversy.
AUG. But if we will not subject the nativity of any man Aug.
to the influence of the stars, in order that we may vindicate ^^
the freedom of the will from any chain of necessity; how"- 5 *
much less must we suppose sidereal influences to have ruled
at His temporal birth, who is eternal Creator and Lord of
the universe ? The star which the Magi saw, at Christ s
birth according to the flesh, did not rule His fate, but
ministered as a testimony to Him. Further, this was not of
the number of those stars, which from the beginning of the
creation observe their paths of motion according to the law
of their Maker; but a star that first appeared at the birth,
ministering to the Magi who sought Christ, by going before
them till it brought them to the place where the infant God
the Word was. According to some astrologers such is the
connexion of human fate with the stars, that on the birth of
some men stars have been known to^ leave their courses, and
go directly to the new-born. The fortune indeed of him
VOL. T. F
66 GOSPEL ACCORDING TO CHAP. II.
that is born they suppose to be bound up with the course of
the stars, not that the course of the stars is changed after the
day of any man s birth. If then this star were of the number
of those that fulfil their courses in the heavens, how could it
determine what Christ should do, when it was commanded
at His birth only to leave its own course ? If, as is more
probable, it was first created at His birth, Christ was not
therefore born because it arose, but the reverse; so that if
we must have fate connected with the stars, this star did not
rule Christ s fate, but Christ the stars. CHRYS. The object
of astrology is not to learn from the stars the fact of one s
birth ; but from the hour of their nativity to forecast the fate
of those that are born. But these men knew not the time of
the nativity to have forecast the future from it, but the
converse.
Gloss. GLOSS. His star, i. e. the star He created for a witness of
^ in> Himself. GLOSS. To the Shepherds, Angels, and the
ord. Magians, a star points out Christ ; to both speaks the tongue
of Heaven, since the tongue of the Prophets was mute. The
Angels dwell in the heavens, the stars adorn it, to both there-
Greg, fore the heavens declare the glory of God. GREG. To the
E^iir *J" ews w ^ use d their reason, a rational creature, i. e. an Angel,
i. Horn, ought to preach. But the Gentiles who knew not to use
their reason are brought to the knowledge of the Lord, not
by words, but by signs ; to the one prophecy, as to the
faithful ; to the other signs, as to the unbelievers. One and
the same Christ is preached, when of perfect age, by
Apostles; when an infant, and not yet able to speak, is
announced by a star to the Gentiles; for so the order of
reason required ; speaking preachers proclaimed a speaking
Leo, Lord, mute signs proclaimed a mute infant. LEO; Christ
xxxiii.2. Himself, the expectation of the nations, that innumerable
posterity once promised to the most blessed patriarch
Abraham, but to be born not after the flesh, but by the
Spirit; therefore likened to the stars for multitude, that from
the father of all nations, not an earthly but an heavenly,
progeny might be looked for. Thus the heirs of that
promised posterity, marked out in the stars, are roused to the_
faith by the rise of a new star, and where the heavens had
been at first called in to witness, the aid of Heaven is con-
VER. 1, 2. ST. MATTHEW. (J7
tinued. CHRYSOST. This was manifestly not one of the
common stars of Heaven. First, because none of the stars
moves in this way, from east to south, and such is the
situation of Palestine with respect to Persia. Secondly,
from the time of its appearance, not in the night only, but
during the day. Thirdly, from its being visible and then
again invisible ; when they entered Jerusalem it hid itself,
and then appeared again when they left Herod. Further, it
had no stated motion, but when the Magi were to go on, it
went before them ; when to stop, it stopped like the pillar of
cloud in the desert. Fourthly, it signified the Virgin s
delivery, not by being fixed aloft, but by descending to
earth, shewing herein like an invisible virtue formed into the
visible appearance of a star. REMIG. Some affirm this star
to have been the Holy Spirit; He who descended on the
baptized Lord as a dove, appearing to the Magi as a star.
Others say it was an Angel, the same who appeared to the
shepherds-
GLOSS. In the east. It seems doubtful whether this refers Gloss.
to the place of the star, or of those that saw it ; it might ord *
have risen in the east, and gone before them to Jerusalem.
AUG. Will you ask, from whom had they learned that Aug.
such an appearance as a star was to signify the birth of 374 j.
Christ ? I answer from Angels, by the warning of some
revelation. Do you ask, was it from good or ill Angels ?
Truly even wicked spirits, namely the daemons, confessed
Christ to be the Son of God. But why should they not
have heard it from good Angels, since in this their adoration
of Christ their salvation was sought, not their wickedness
condemned? The Angels might say to them, ( The Star
which ye have seen is the Christ. Go ye, worship Him,
where He is now born, and see how great is He that is
born. LEO ; Besides that star thus seen with the bodily Leo,
eye, a yet brighter ray of truth pierced their hearts ; they were xxx ^ v \ 3,
enlightened by the illumination of the true faith. PSEUDO- nil.
AUG. They might think that a king of Judaea was born, since y U ^
the birth of temporal princes is sometimes attended by a N. Test,
star. These Chaldean Magi inspected the stars, not with q *
malevolence, but with the true desire of knowledge ; follow
ing, it may be supposed;, the tradition from Balaam ; so that
F 2
68 GOSPEL ACCORDING TO CHAP. II.
when they saw this new and singular star, they understood it
to be that of which Balaam had prophesied, as marking the
birth of a King of Judaea.
Leo, LEO. What they knew and believed might have been
sufficient for themselves, that they needed not to seek to see
with the bodily eye, what they saw so clearly with the
spiritual. But their earnestness and perseverance to see the
Babe was for our profit. It profited us that Thomas, after
the Lord s resurrection, touched and felt the marks of his
wounds, and so for our profit the Magians eyes looked on
the Lord in His cradle. PSEUDO-CHRYS. Were they then
ignorant that Herod reigned in Jerusalem ? Or that it is a
capital treason to proclaim another King while one yet lives ?
But while they thought on the King to come, they feared
not the king that was; while as yet they had not seen
Christ, they were ready to die for Him. O blessed Magi!
who before the face of a most cruel king, and before having
beheld Christ, were made His confessors.
3. When Herod the king had heard these things,
he was troubled, and all Jerusalem with him.
4. And when he had gathered all the Chief Priests
and Scribes of the people together, he demanded of
them where Christ should be born.
5. And they said unto him, In Bethlehem of
Judsea : for thus it is written by the prophet,
6. And thou Bethlehem, in the land of Juda, art
not the least among the princes of Juda : for out of
thee shall come a Governor, that shall rule my people
Israel.
Aug. AUG. As the Magi seek a Redeemer, so Herod fears a
>cc successor. GLOSS. The King, he is called, though in corn-
Gloss, parison with him whom they are seeking he is an alien and
a foreigner. PSEUDO-CHRYS. Herod was troubled when he
heard that a King was born of Jewish lineage, lest, himself
being an Idumaean, the kingdom should return again to
native princes, and himself be expelled, and his seed after
VER. 3 6. ST. MATTHEW. 69
him. Great station is ever obnoxious to great fears ; as the
boughs of trees planted in high ground move when never so
little wind blows, so high men are troubled with little
rumours ; while the lowly, like trees in the valley, remain at
peace. AUG. If His birth as an infant makes proud kings Aug>
tremble, what will His tribunal as a Judge do ? Let princes 200. 2.
fear Him sitting at the right hand of His Father, whom
this impious king feared while He hanged yet on His
mother s breast. LEO. Thou art troubled, Herod, without Leo,
cause. Thy nature cannot contain Christ, nor is the Lord of u
the world content with the narrow bounds of thy dominion.
He, whom thou wouldest not should reign in Judaea, reigns
every where. GLOSS. Perhaps he was troubled not on his Gloss,
own account, but for fear of the displeasure of the Romans. r
They would not allow the title of King or of God to
any without their permission. GREG. At the birth of a Gre S-.
King of Heaven, a king of earth is troubled ; surely, earthly Evan*,
greatness is confounded, when heavenly greatness shews i * 10-
itself. LEO. Herod represents the Devil ; who as he Leo,
then instigated him, so now he unweariedly imitates hi
For he is grieved by the calling of the Gentiles, and by the
daily ruin of his power. PSEUDO-CHRYS. Both have their
own causes of jealousy, both fear a successor in their king
dom ; Herod an earthly successor, the Devil a spiritual.
Even Jerusalem is troubled, which should have rejoiced at
that news, when a Jewish King was said to be risen up.
But they were troubled, for the wicked cannot rejoice at the
coming of the good. Or perhaps it was in fear that Herod
should wreak his wrath against a Jewish King on his race.
GLOSS. Jerusalem was troubled with him, as willing to
favour him whom it feared; the vulgar always pay undue
honour to one who tyrannizes over it. Observe the diligence
of his enquiry. If he should find him, he would do to him
as he shewed afterwards his disposition ; if he should not,
he would at least be excused to the Romans. REMIG.
They are called Scribes, not from the employment of writing,
but from the interpretation of the Scriptures, for they were
doctors of the law. Observe, he does not enquire where
Christ is born, but where He should be born; the subtle
purpose of this was to see if they would shew pleasure at
70 GOSPEL ACCORDING TO CHAP. II.
the birth of their King. He calls Him Christ, because he
knew that the King of the Jews was anointed. PSEUDO-
CHRYS. Why does Herod make this enquiry, seeing he
believed not the Scriptures ? Or if he did believe, how
could he hope to be able to kill Him whom the Scriptures
declared should be King ? The Devil instigated him, who
believed that Scripture lies not; such is the faith of devils,
who are not permitted to have perfect belief, even of that
which they do believe. That they do believe, it is the force
of truth constrains them ; that they do not believe, it is that
they are blinded by the enemy. If they had perfect faith,
they would live as about to depart from this world soon, not
as to possess it for ever.
Leo, LEO ; The Magi, judging as men, sought in the
xxxT/2. r oy a l city for Him, whom they had been told was born a
King. But He who took the form of a servant, and came
not to judge but to be judged, chose Bethlehem for His birth,
Theod. Jerusalem for His death. THEODOTUS; Had He chosen
Serm. I -^g m ighty city of Rome, it might have been thought that
Cone, this change of the world had been wrought by the might of
her citizens ; had He been the son of the emperor, his power
might have aided Him. But what was His choice ? All that
was mean, all that was in low esteem, that in this transform
ation of the world, divinity might at once be recognized.
Therefore He chose a poor woman for His mother, a poor
country for His native country ; He has no money, and this
Greg, stable is His cradle. GREGORY; Rightly is He born in
E w n Bethlehem, which signifies the house of bread, who said,
viii. f. / am the living bread, who came down from heaven.
PSEUDO-CHRYS. When they should have kept secret the
mystery of the King appointed of God, especially before a
foreign king, straightway they became not preachers of the
word of God, but revealers of His mystery. And they not
only display the mystery, but cite the passage of the prophet,
Gloss, viz. Micah. GLOSS. He quotes this prophecy as they quote
ord - who give the sense and not the words. JEROME ; The
Epist. Jews are here blamed for ignorance ; for whereas the pro-
57 phecy says, Thou Bethlehem Ephrata ; they said, Bethle
hem in the land of Judah. PSEUDO-CHRYS. By cutting
short the prophecy, they became the cause of the murder of
VER. 3 6. ST. MATTHEW. 71
the Innocents. For the prophecy proceeds, From thee shall
go forth a King who shall feed My people Israel, and His
day shall be from everlasting. Had they cited the whole
prophecy, Herod would not have raged so madly, considering
that it could not be an earthly King whose days were spoken
of as from everlasting. JEROME ; The following is the Jerom.
sense of the prophecy. Thou, Bethlehem, of the laud of v "o. K
Judah, or Ephrata, (which is added to distinguish it from
another Bethlehem in Galilee,) though thou art a small
village among the thousand cities of Judah, yet out of thee
shall be born Christ, who shall be the Ruler of Israel, who
according to the flesh is of the seed of David, but was born
of Me before the worlds ; and therefore it is written, His
goings forth are of old. In the beginning was the Word.
GLOSS. This latter half of the prophecy the Jews dropped ; Gloss.
and other parts they altered, either through ignorance, (as
was said above,) or for perspicuity, that Herod who was
a foreigner might better understand the prophecy; thus for
Ephrata , they said, land of Judah ; and for little among
the thousands of Judah , which expresses its smallness con
trasted with the multitude of the people, they said, not the
least among the princes, willing to shew the high dignity
that would come from the birth of the Prince. As if they
had said, Thou art great among cities from which princes
have come. REMIG. Or the sense is ; though little among
cities that have dominion, yet art thou not the least, for out
of thee shall come the Ruler, who shall rule My people Israel;
this Ruler is Christ, who rules and guides His faithful people.
CHRYS. Observe the exactness of the prophecy; it is
not He shall be in Bethlehem, but shall come out of
Bethlehem ; shewing that He should be only born there.
What reason is there for applying this to Zorobabel, as
some do ? For his goings forth were not from ever
lasting ; nor did he go forth from Bethlehem, but was
born in Babylonia. The expression, art not the least,
is a further proof, for none but Christ could make the
town where He was born illustrious. And after that birth,
there came men from the utmost ends of the earth to
see the stable and manger. He calls Him not the Son
of God, but the Ruler who shall govern My people Israel ;
72 GOSPEL ACCORDING TO CHAP. II.
for thus He ought to condescend at the first, that they should
not be scandalized, but should preach such things as more
pertained to salvation, that they might be gained. Who
shall rule My people Israel, is said mystically, for those
of the Jews who believed; for if Christ ruled not all the Jews,
theirs is the blame. Meanwhile he is silent respecting the
Gentiles, that the Jews might not be scandalized. Mark
this wonderful ordinance ; Jews and Magi mutually instruct
each other; the Jews learn of the Magi that a star had
proclaimed Christ in the east, the Magi from the Jews that
the Prophets had spoken of Him of old. Thus confirmed
by a twofold testimony, they would look with more ardent
faith for One whom the brightness of the star and the voice
Aug. of the Prophets equally proclaimed. AUG. The star that
374; guided the Magi to the spot where was the Infant God with
373. 4. His Virgin Mother, might have conducted them straight to
the town ; but it vanished, and shewed not itself again to
them till the Jews themselves had told them the place where
Christ should be born ; Bethlehem of Judaea. Like in this
to those who built the ark for Noah, providing others with a
refuge, themselves perished in the flood ; or like to the stones
by the road that shew the miles, but themselves are not able
to move. The enquirers heard and departed ; the teachers
spake and remained still. Even now the Jews shew us
something similar; for some Pagans, when clear passages
of Scripture are shewn them, which prophesy of Christ,
suspecting them to be forged by the Christians, have recourse
to Jewish copies. Thus they leave the Jews to read
unprofitably, and go on themselves to believe faithfully.
7. Then Herod, when he had privily called the
wise men, enquired of them diligently what time the
star appeared.
8. And he sent them to Bethlehem, and said, Go
and search diligently for the young Child ; and
when ye have found Him, bring me word again,
that I may come and worship Him also.
9. When they had heard the king, they departed.
VER. 7, 8, 9. ST. MATTHEW. 73
PSEUDO-CHRYS. As soon as Herod had heard the answer,
though doubly authenticated, both by the authority of the
Priests, and the passage from the Prophets, he yet turned
not to worship the King that was to be born, but sought
how he might put Him to death by subtilty. He saw that
the Magi were neither to be won by flattery, nor awed by
threats, nor bribed by gifts, to consent to this murder ; he
sought therefore to deceive them ; he privily called the wise
men ; that the Jews, whom he suspected, might not know of
it. For he thought they would incline the rather to a King of
their own nation. REMIG. Diligently enquired ; craftily, for he
feared they would not return to him, and then he should
know how he should do to put the young Child to death.
PsEUDO-AuG, The star had been seen, and with great wonder, Pseudo-
nearly two years before. We are to understand that it was gJJ^ in
signified to them whose the star was, which was visible all App.
that time till He, whom it signified, was born. Then as
soon as Christ was made known to them they set out, and
came and worshipped Him in thirteen days from the east 8 .
CHRYSOST. Or, the star appeared to them long time before,
because the journey would take up some time, and they were to
stand before Him immediately on His birth, that seeing Him
in swaddling clothes, He might seem the more wonderful.
GLOSS. According to others, the star was first seen on the Gloss,
day of the nativity, and having accomplished its end, ceased no
to be. Thus Fulgentius says, "The Boy at His birth Serm.de
created a new star." Though they now knew both time plp
and place, he still would not have them ignorant of the
person of the Child, Go, he says, and enquire diligently of
the young Child ; a commission they would have executed
even if he had not commanded it. CHRYS. Concerning the
young Child, he says, not of the King ; he envies Him the
regal title. PSEUDO-CHRYS. To induce them to do this, he
put on the colour of devotion, beneath which he whetted the
sword, hiding the malice of his heart under colour of
a This is written upon the notion have taken place after the Purification,
that the Magi presented themselves to on the return of St. Mary to Bethlehem.
Christ twelve days after His birth, However, Aug. (Cons. Ev. ii. 11.)
according to the Latin date for cele- places it before the Purification,
brating the event. It seems really to
74 GOSPEL ACCORDING TO CHAP. II.
humility. Such is the manner of the malicious, when they
would hurt any one in secret, they feign meekness and
Greg, affection. GREG. He feigns a wish of worshipping Him
v m i < m only that he may discover Him, and put Him to death.
10. 3. REMIG. The Magi obeyed the King so far as to seek the
Lord, but not to return to Herod. Like in this to good
hearers ; the good they hear from wicked preachers, that
they do ; but do not imitate their evil lives.
9. And, lo, the star, which they saw in the east,
went before them, till it came and stood over where
the young Child was.
PSEUDO-CHRYS. This passage shews, that when the star
had brought the Magi nearly to Jerusalem, it was hidden from
them, and so they were compelled to ask in Jerusalem, where
Christ should be born ? and thus to manifest Him to them ;
on two accounts, first, to put to confusion the Jews, inasmuch
as the Gentiles instructed only by sight of a star sought
Christ through strange lands, while the Jews who had read
the Prophets from their youth did not receive Him, though
born in their country. Secondly, that the Priests, when asked
where Christ should be born, might answer to their now
condemnation, and while they instructed Herod, they were
themselves ignorant of Him. The star went before them, to
shew them the greatness of the King. AUG. To perform its
due service to the Lord, it advanced slowly, leading them to
the spot. It was ministering to Him, and not ruling His
fate ; its light shewed the suppliants and filled the inn, shed
over the walls and roof that covered the birth ; and thus it
disappeared. PSEUDO-CHRYS. What wonder that a divine
star should minister to the Sun of righteousness about to rise.
It stood over the Child s head, as it were, saying, * This is
He; proving by its place what it had no voice to utter,
Gloss. GLOSS. It is evident that the star must have been in the air ;
lm * and close above the house where the Child was, else i<
would not have pointed out the exact house.
Ambros. AMBROSE; The star is the way, and the way is Christ;
ii" 45* anc ^ accor ding to the mystery of the incarnation, Christ is a
VER. 10, 11. ST. MATTHEW. 75
star. He is a blazing and a morning- star. Thus where
Herod is, the star is not seen ; where Christ is, there it is
again seen, and points out the way. REMIG. Or, the star
figures the grace of God, and Herod the Devil. He, who
by sin puts himself in the Devil s power, loses that grace ;
but if he return by repentance, he soon finds that grace again
which leaves him not till it have brought him to the young
Child s house, i. e. the Church. GLOSS. Or, the star is the Gloss,
illumination of faith, which leads him to the nearest aid ;
while they turn aside to the Jews, the Magi lose it ; so those
who seek counsel of the bad, lose the true light.
10. When they saw the star,, they rejoiced with
exceeding great joy.
1 1 . And when they were come into the house, they
saw the young Child with Mary His mother, and fell
down, and worshipped Him : and when they had
opened their treasures, they presented unto Him gifts ;
gold, and frankincense, and myrrh.
GLOSS. This service of the star is followed by the rejoicing
of the Magi. REMIG. And it was not enough to say, They
rejoiced, but they rejoiced with exceeding great joy. PSEUDO-
CHRYS. They rejoiced, because their hopes were not falsified
but confirmed, and because the toil of so great travel had not
been undertaken in vain. GLOSS. He rejoices indeed who Gloss,
rejoices on God s account, who is the true joy. With great ord
joy, he says, for they had great cause. PSEUDO-CHRYS. By
the mystery of this star they understood that the dignity of
the King then born exceeded the measure of all worldly
kings. REMIG. He adds greatly, shewing that men rejoice
more over what they have lost than over what they possess.
LEO. Though in stature a babe, needing the aid of others, Leo,
unable to speak, and different in nothing from other infants, | e m h in
yet such faithful witnesses, shewing the unseen Divine s . 4. 3.
Majesty which was in Him, ought to have proved most
certainly that that was the Eternal Essence of the Son of
7(> GOSPEL ACCORDING TO CHAP. II.
God that had taken upon Him the true human nature.
PsEUDO-CiiRYS. Mary His mother, not crowned with a
diadem or laying on a golden couch ; but with barely one
garment, not for ornament but for covering, and that such as
the wife of a carpenter when abroad might have. Had they
therefore come to seek an earthly king, they would have
been more confounded than rejoiced, deeming their pains
thrown away. But now they looked for a heavenly King ;
so that though they saw nought of regal state, that star s
witness sufficed them, and their eyes rejoiced to behold
a despised Boy, the Spirit shewing Him to their hearts in all
His wonderful power, they fell down and worshipped, seeing
the man, they acknowledged the God. RABANUS. Joseph
was absent by Divine command, that no wrong suspicions
Gloss, might occur to the Gentiles. GLOSS. In these offerings we
observe their national customs, gold, frankincense, and
various spices abounding among the Arabians ; yet they
Greg, intended thereby to signify something in mystery. GREG.
Evang! n Gold, as to a King; frankincense, as sacrifice to God; myrrh,
i. 106. as embalming the body of the dead. AUG. Gold, as paid
norfocc. ^ a m ig nt y King ; frankincense, as offered to God ; myrrh,
as to one who is to die for the sins of all. PSEUDO-
CHRYS. And though it were not then understood what these
several gifts mystically signified, that is no difficulty; the
same grace that instigated them to the deed, ordained the
whole. REMIG. And it is to be known that each did not
offer a different gift, but each one the three things, each one
thus proclaiming the King, the God, and the man. CHRYS.
Let Marcion and Paul of Samosata then blush, who will not
see what the Magi saw, those progenitors of the Church
adoring God in the flesh. That He was truly in the flesh,
the swaddling clothes and the stall prove ; yet that they
worshipped Him not as mere man, but as God, the gifts
prove which it was becoming to offer to a God. Let the
Jews also be ashamed, seeing the Magi coming before them,
and themselves not even earnest to tread in their path.
^ r . e g- GREG. Something further may yet be meant here. Wisdom
Pro* * s typi ne d by gold; as Solomon saith in the Proverbs, A
21,20. treasure to be desired is in the mouth of the wise. By
frankincense, which is burnt before God, the power of prayer
VER. 12. ST. MATTHEW. 77
is intended, as in the Psalms, Let my speech come before thee?*- 141
as incense. In myrrh is figured mortification of the flesh.
To a king at his birth we offer gold, if we shine in his sight
with the light of wisdom ; we offer frankincense, if we have
power before God by the sweet savour of our prayers ; we offer
myrrh, when we mortify by abstinence the lusts of the flesh.
GLOSS. The three men who offer, signify the nations
come" from the three quarters of the earth. They open their
treasures, i. e. manifest the faith of their hearts by confession.
Rightly in the house, teaching that we should not vain-
gloriously display the treasure, of a good conscience. They
bring three gifts, i. e. the faith in the Holy Trinity.
opening the stores of Scripture, they offer its threefold sense, p . IB.
historical, moral, and allegorical; or Logic, Physic, and
Ethics, making them all serve the faith.
12. And being warned of God in a dream that they
should not return to Herod, they departed into their
own country another way.
AUG. The wicked Herod, now made cruel by fear, will Aug.
needs do a deed of horror. But how could he ensnare him
who had come to cut off all fraud ? His fraud is escaped as
it follows, And being warned. JEROME ; They had offered
gifts to the Lord, and receive a warning corresponding to it.
This warning (in the Greek c having received a response )
is given not by an Angel, but by the Lord Himself, to
shew the high privilege granted to the merit of Joseph.
GLOSS. This warning is given by the Lord Himself; it is Gloss.
none other that now teaches these Magi the way they or
should return, but He w 7 ho said, / am the way. Not that John 14.
the Infant actually speaks to them, that His divinity may
not be revealed before the time, and His human nature may
be thought real. But he says, having received an answer,
for as Moses prayed silently, so they with pious spirit had
asked what the Divine will bade. By another way, for
they were not to be mixed up with the unbelieving Jews.
CHRYS. See the faith of the Magi ; they were not offended, Chrys.
nor said within themselves, What need now of flight? or vil m *
78 GOSPEL ACCORDING TO CHAP. II.
of secret return, if this Boy be really some great one ? Such
is true faith; it asks not the reason of any command, but
obeys. PSEUDO-CHRYS. Had the Magi sought Christ as an
earthly King, they would have remained with Him when
they had found Him ; but they only worship, and go their
way. After their return, they continued in the worship of
God more stedfast than before, and taught many by their
preaching. And when afterwards Thomas reached their
country, they joined themselves to him, and were baptized,
Grecr. an( j did according to his preaching 5 . GREG. We may learn
E V< i\ much from this return of the Magi another way. Our
io. 7. country is Paradise, to which, after we have come to the
knowledge of Christ we are forbidden to return the way we
came. We have left this country by pride, disobedience,
following things of sight, tasting forbidden food; and we
must return to it by repentance, obedience, by contemning
things of sight, and overcoming carnal appetite. PSEUDO-
CHRYS. It was impossible that they, who left Herod to
go to Christ, should return to Herod. They who have
by sin left Christ and passed to the devil, often return to
Christ ; for the innocent, who knows not what is evil, is
easily deceived, but having once tasted the evil he has taken
up, and remembering the good he has left, he returns in
penitence to God. He who has forsaken the devil and
come to Christ, hardly returns to the devil; for rejoicing
in the good he has found, and remembering the evil he has
escaped, with difficulty returns to that evil.
13. And when they were departed, behold, the
angel of the Lord appeareth to Joseph in a dream,
saying, Arise, and take the young Child and His
mother, and flee into Egypt, and be thou there until I
bring thee word ; for Herod will seek the young
Child to destroy Him.
b S. Thomas is said to have preached Margi are mentioned, Pseudo-Hippol.
to the Parthians, Persians, or Indians, de Duod. Apost. (ed. Fabr. Append, p.
Euseb. Hist. iii. 1. Clem. Recogn. ix. 30.) Combefis conjecturing Mardi.
29. Greg. Naz. Or. 25. p. 438. The
VEU. 13 15. ST. MATTHEW, 79
14. When he arose, he took the young Child and
His mother by night, and departed into Egypt :
15. And was there until the death of Herod : that
it might be fulfilled which was spoken of the Lord
by the prophet, saying, Out of Egypt have I called
my Son.
RABANUS. Here Matthew omits the day of purification when
the first-born must be presented in the Temple with a lamb,
or a pair of turtle doves, or pigeons. Their fear of Herod
did not make them bold to transgress the Law, that they
should not present the Child in the temple. As soon then as
the rumour concerning the Child begins to be spread abroad,
the Angel is sent to bid Joseph carry Him into Egypt.
REMIG. By this that the Angel appears always to Joseph in
sleep, is mystically signified that they who rest from
mundane cares and secular pursuits, deserve angelic visita
tions. HILARY ; The first time when he would teach Joseph
that she was lawfully espoused, the Angel called the Virgin
his espoused wife ; but after the birth she is only spoken of
as the Mother of Jesus. As wedlock was rightfully imputed
to her in her virginity, so virginity is esteemed venerable in
her as the mother of Jesus. PSEUDO-CHRYS. He says not,
( the Mother and her young Child, but, the young Child and
His mother ; for the Child was not born for the mother, but
the mother prepared for the Child. How is this that the Son
of God flies from the face of man ? or who shall deliver from
the enemy s hand, if He Himself fears His enemies ? First ;
He ought to observe, even in this, the law of that human
nature which He took on Him; and human nature and
infancy must flee before threatening power. Next, that
Christians when persecution makes it necessary should not
be ashamed to fly. But why into Egypt? The Lord, who
keepeth not His anger for ever, remembered the woes He
had brought upon Egypt, and therefore sent His Son thither,
and gives it this sign of great reconciliation, that with this
one remedy He might heal the ten plagues of Egypt, and the
nation that had been the persecutor of this first-bom people,
might be the guardian of His first-born Son. As formerly
BO GOSPEL ACCORDING TO CHAP. II.
they had cruelly tyrannized, now they might devoutly serve ;
nor go to the Red Sea to be drowned, but be called to the
waters of baptism to receive life. ADG. Hear the sacrament
of a great mystery. Moses before had shut up the light of
day from the traitors the Egyptians; Christ by going down
thither brought back light to them that sate in darkness.
He fled that he might enlighten them, not that he might
Aug. escape his foes. ID. The miserable tyrant supposed that by
2 the Saviour s coming he should be thrust from his royal
A PP- throne. But it was not so ; Christ came not to hurt others
dignity, but to bestow His own on others. HILARY ; Egypt
full of idols ; for after this enquiry for Him among the Jews,
Christ leaving Judaea goes to be cherished among nations
given to the vainest superstitions. JEROME ; When he takes
the Child and His mother to go into Egypt, it is in the night
and darkness, when to return into Judaea, the Gospel speaks
of no light, no darkness. PSEUDO-CHRYS. The straitness of
every persecution may be called night the relief from it in
like manner, day. RABANUS ; For when the true light with
draws, they who hate the light are in darkness, when it
returns they are again enlightened. CHRYS. See how imme
diately on His birth the tyrant is furious against Him, and
the mother with her Child is driven into foreign lands. So
should you in the beginning of your spiritual career seem to
have tribulation, you need not to be discouraged, but bear all
Bede. things manfully, having this example. BEDE. The flight
Nat. in- into Egypt signifies that the elect are often by the wicked-
nocent. ness o f the ^ a( j driven from their homes, or sentenced to
banishment. Thus He, who, we shall see below, gave the
command to His own, When they shall persecute you in one
city r , flee ye to another , first practised what He enjoined, as a
man flying before the face of man on earth. He whom but
a little before a star had proclaimed to the Magi to be
worshipped as from heaven. REMIG, Isaiah had foretold
Is. 19, 1. this flight into Egypt. Lo! the Lord shall ascend on a light
cloud, and shall come into Egypt, and shall scatter the idols
of Egypt. It is the practice of this Evangelist to confirm all
he says ; and that because he is writing to the Jews, there-
Jerome. fore he adds, that it might be fulfilled, &c. JEROME; This
57; V is not in the LXX ; but in Osee according to the genuine
VER. 16. ST. MATTHEW. 81
Hebrew text we read ; Israel is my child, and I have loved
him, and, from Egypt have I called my Son; where the LXX
render, Israel is my child, and I have loved him, and called
my sons out of Egypt. ID. The Evangelist cites this text, Jerom.
because it refers to Christ typically. For it is to be observed, j j ^ ee
that in this Prophet and in others, the coming of Christ and
the call of the Gentiles are foreshewn in such a manner, that
the thread of history is never broken. CHRYS. It is a law of
prophecy, that in a thousand places many things are said of
some and fulfilled of others. As it is said of Simeon and
Levi, I will divide them in Jacob, and scatter them in Gen.
Israel; which was fulfilled not in themselves, but in their
descendants. So here Christ is by nature the Son of God,
and so the prophecy is fulfilled in Him. JEROME ; Let those
who deny the authenticity of the Hebrew copies, shew us
this passage in the LXX, and when they have failed to find
it, we will shew it them in the Hebrew. We may also
3xplain it in another way, by considering it as quoted from
Numbers, God brought him out of Egypt ; his glory is as it Num.
were that of a unicorn. REMIG. In Joseph is figured the 23> 22i
)rder of preachers, in Mary Holy Scripture ; by the Child the
mowledge of the Saviour ; by the cruelty of Herod the
)ersecution which the Church suffered in Jerusalem ; by
Toseph s flight into Egypt the passing of the preachers
o the unbelieving Gentiles, (for Egypt signifies darkness;)
!>y the time that he abode in Egypt the space of time
>etween the ascension of the Lord and the coming of Anti-
Christ; by Herod s death the extinction of jealousy in the
learts of the Jews.
16. Then Herod, when he saw that he was mocked
>f the wise men, was exceeding wroth, and sent forth,
nd slew all the children that were in Bethlehem,
;nd in all the coasts thereof, from two years old and
inder, according to the time which he had diligently
nquired of the wise men.
PSEUDO-CHRYS. When the infant Jesus had subdued the
; Iagi, not by the might of His flesh, but the grace of His
VOL. I. G
82 GOSPEL ACCORDING TO CHAP. II-
Spirit, Herod was exceeding wrath, that they whom he sitting
on his throne had no power to move, were obedient to an
Infant lying in a manger. Then by their contempt of him
the Magi gave further cause of wrath. For when kings
wrath is stirred by fear for their crowns, it is a great and
inextinguishable wrath. But what did he ? He sent and
slew all the children. As a wounded beast rends whatso
ever meeteth it as if the cause of its smart, so he mocked
by the Magi spent his fury on children. He said to himself
in his fury, * Surely the Magi have found the Child whom
they said should be King ; for a king in fear for his crown
fears all things, suspects all. Then he sent and slew all
those infants, that he might secure one among so many.
Aug. AUG. And while he thus persecutes Christ, he furnished
)CC an army (of martyrs) clothed in white robes of the same age
Aug. as the Lord. ID. Behold how this unrighteous enemy never
220? could have so much profited these infants by his love, as he
App. did by his hate ; for as much as iniquity abounded against
them, so much did the grace of blessing abound on them.
Aug. ID. O blessed infants ! He only will doubt of your crown
373. 3. in this your passion for Christ, who doubts that the baptism
of Christ has a benefit for infants. He who at His birth had
Angels to proclaim Him, the heavens to testify, and Magi to
worship Him, could surely have prevented that these should
not have died for Him, had He not known that they died nol
in that death, but rather lived in higher bliss. Far be the
thought, that Christ who came to set men free, did nothing to
reward those who died in His behalf, when hanging on the
cross He prayed for those who put Him to death.
RABANUS. He is not satisfied with the massacre a
Bethlehem, but extends it to the adjacent villages ; sparing
no age from the child of one night old, to that of two years
Aug. AUG. The Magi had seen this unknown star in the
!32. heavens, not a few days, but two years before, as they hac
informed Herod when he enquired. This caused him to fi2
two years old and under ; as it follows, according to tin
Gloss, time he had enquired of the Magi. ID. Or because h<
feared that the Child to whom even stars ministered, migh
transform His appearance to greater or under that of Hi;
own age, or might conceal all those of that age : hence ii
VRK. 17, 18. ST. MATTHEW. 83
seems to be that he slew all from one day to two years old.
AUG. Or, disturbed by pressure of still more imminent Aug.
dangers, Herod s thoughts are drawn to other thoughts than E e v " s
the slaughter of children, he might suppose that the Magi, ll -
unable to find Him whom they had supposed born, were
ashamed to return to him. So the days of purification being
accomplished, they might go up in safety to Jerusalem. And
who does not see that that one day they may have escaped
the attention of a King occupied with so many cares, and
that afterwards when the things done in the Temple came to
be spread abroad, then Herod discovered that he had been
deceived by the Magi, and then sent and slew the children.
BEDE. In this death of the children the precious death of all Bede.
Christ s martyrs is figured; that they were infants signifies, Nat. In-
that by the merit of humility alone can we come to the glory nocent -
of martyrdom; that they were slain in Bethlehem and the
coasts thereof, that the persecution shall be both in Jerusalem
whence the Church originated, and throughout the world ;
in those of two years old are figured the perfect in doctrine
and works; those under that age the neophytes; that they
were slain while Christ escaped, signifies that the bodies of
the martyrs may be destroyed by the wicked, but that Christ
cannot be taken from them.
17. Then was fulfilled that which was spoken by
Jeremy the prophet, saying,
18. In Rama was there a voice heard, lamentation,
and weeping, and great mourning, Rachel weeping
for her children, and would not be comforted, because
they are not.
CHRYS. The Evangelist by this history of so bloody aChrys.
massacre, having filled the reader with horror, now again
sooths his feelings, shewing that these things were not
done because God could not hinder, or knew not of them ;
but as the Prophet had foretold. JEROME ; This passage of Jerom.
Jeremiah has been quoted by Matthew neither according to er em.
the Hebrew nor the LXX version. This shews that the 31 - 15 -
G 2
84 GOSPEL ACCORDING TO CHAP. II.
Evangelists and Apostles did not follow any one s translation,
but according to the Hebrew manner expressed in their own
words what they had read in Hebrew. ID. By Ramah we
need not suppose that the town of that name near Gibeah is
meant; but take it as signifying high. A voice was heard
* aloft, that is, spread far and wide. PsEUDO-CuRYS. Or,
it was heard 011 high, because uttered for the death of the
Ecclus. innocent, according to that, Tlie voice of the poor entereth
into the heavens. The c weeping means the cries of the
children ; lamentation, refers to the mothers. In the
infants themselves their death ends their cries, in the mothers
it is continually renewed by the remembrance of their loss.
JEROME ; Rachel s son was Benjamin, in which tribe
Bethlehem is not situated. How then does Rachel weep
for the children of Judah as if they were her own ? We
answer briefly. She was buried near Bethlehem in Ephrata,
and was regarded as the mother, because her body was
there entertained. Or, as the two tribes of Judah and
Benjamin were contiguous, and Herod s command extended
to the coasts of Bethlehem as well as to the town itself, we
PseuJo- may suppose that many were slain in Benjamin. PsEUDO-Auo.
Hilf Or, The sons of Benjamin, who were akin to Rachel, were
Quaest. formerly cut off by the other tribes, and so extinct both
V. Test, then and ever after. Then therefore Rachel began to mourn
g ee 62 her sons, when she saw those of her sister cut off in such a
Judg.20. cause, that they should be heirs of eternal life ; for he who
has experienced any misfortune, is made more sensible of his
losses by the good fortune of a neighbour. REMIG. The
sacred Evangelist adds, to shew the greatness of the
mourning, that even the dead Rachel was roused to mourn
her sons, and would not be comforted because they were not,
JEROME ; This may be understood in two ways ; either she
thought them dead for all eternity, so that no consolation
could comfort her; or, she desired not to receive any
comfort for those who she knew had gone into life eternal.
HILARY ; It could not be that they were not who seemed
now dead, but by glorious martyrdom they were advanced to
eternal life ; and consolation is for those who have suffered
loss, not for those who have reaped a gain. Rachel affords
a type of the Church long barren now at length fruitful.
VER. 19, 20. ST. MATTHEW. 85
She is heard weeping for her children, not because she
mourned them dead, but because they were slaughtered by
those whom she would have retained as her first-born sons.
RABANUS ; Or, The Church weeps the removal of the saints
from this earth, but wishes not to be comforted as though
they should return again to the struggles of life, for they are
not to be recalled into life. GLOSS. She will not be Gloss.
comforted in this present life, for that they are not, but
transfers all her hope and comfort to the life to come.
RABANUS; Rachel is well set for a type of the Church, as
the word signifies a sheep or seeing ; her whole thought . vid - note
being to fix her eye in contemplation of God; and she is 1>P<
the hundredth sheep that the shepherd layeth on his
shoulder.
19. But when Herod was dead, behold, an Angel
of the Lord appeareth in a dream to Joseph in
Egypt,
20. Saying, Arise, and take the young Child and
His mother, and go into the land of Israel ; for they
are dead which sought the young Child s life.
EUSEB. For the sacrilege which Herod had committed Euseb.
against the Saviour, and his wicked slaughter of the infants
of the same age, the Divine vengeance hastened his end;
and his body, as Joseph us relates, was attacked by a strange
disease ; so that the prophets declared that they were not
human ailments, but visitations of Divine vengeance. Filled
with mad fury, he gives command to seize and imprison the
heads and nobles out of all parts of Judaea ; ordering that as
soon as ever he should breathe his last, they should be all
put to death, that so Judaea though unwillingly might mourn
at his decease. Just before he died he murdered his son
Antipater, (besides two boys put to death before, Alexander and
Aristobulus.) Such was the end of Herod, noticed in those
words of the Evangelist, when Herod was dead, and such the
punishment inflicted. JEROME; Many here err from ig
norance of history, supposing the Herod who mocked our
86 GOSPEL ACCORDING TO CHAP. II.
Lord on the day of His passion, and the Herod whose death
is here related, were the same. But the Herod who was
then made friends with Pilate was son of this Herod and
brother to Archelaus ; for Archelaus was banished to Lyons
in Gaul, and his father Herod made king in his room, as we
read in Josephus.
Pseudo- PsEUDO-DiONYSius; See how Jesus Himself, though far
De Gael, above all celestial beings, and coming unchanged to our nature,
Hie " shunned not that ordinance of humanity which He had taken
on Him, but was obedient to the dispositions of His Father
made known by Angels. For even by Angels is declared
to Joseph the retreat of the Son into Egypt, so ordained of
the Father, and His return again to Judaea. PSEUDO-CHRYS.
See how Joseph was set for ministering to Mary; when
she went into Egypt and returned, who would have fulfilled
to her this so needful ministry, had she not been betrothed ?
For to outward view Mary nourished and Joseph defended
the Child ; but in truth the Child supported His mother and
protected Joseph. Return into the land of Israel ; for He
went down into Egypt as a physician, not to abide there,
but to succour it sick with error. But the reason of the
return is given in the words, They are dead, fyc. JEROME ;
From this we see that not Herod only, but also the Priests
and Scribes had sought the Lord s death at that time.
REMIG. But if they were many who sought his destruction,
how came they all to have died in so short a time ? As we
have related above, all the great men among the Jews were
slain at Herod s death. PSEUDO-CHRYS. And that is said
to have been done by the counsel of God for their con
spiring with Herod against the Lord; as it is said, Herod was
troubled, and all Jerusalem with him. REMIG. Or the
Evangelist uses a figure of speech, by which the plural is
or soul, used for the singular. These words, the Child s life, over-
Apim* tnrow tnose heretics who taught that Christ did not take a
narians. soul, but had His Divinity in place of a soul. BEDE ; This
^ e o d ^ in slaughter of the infants for the Lord s sake, the death of
Nat. in- Herod soon after, and Joseph s return with the Lord and his
IOC> mother to the land of Israel, is a figure shewing that all the
persecutions moved against the Church will be avenged by
the death of the persecutor, peace restored to the Church,
VER. 21 23. ST. MATTHEW. 87
and the saints who had concealed themselves return to their
own places. Or the return of Jesus to the land of Israel on
the death of Herod shews, that, at the preaching of Enoch
and Elijah , the Jews, when the fire of modern jealousy
shall be extinguished, shall receive the true faith.
21. And he arose, and took the young Child and
His mother, and came into the land of Israel.
22. But when he heard that Archelaus did reign
in Judaea in the room of his father Herod, he was
afraid to go thither : notwithstanding, being warned
of God in a dream, he turned aside into the parts of
Galilee :
23. And he came and dwelt in a city called
Nazareth : that it might be fulfilled which was
spoken by the prophets, He shall be called a Naza-
rene.
GLOSS. Joseph was not disobedient to the angelic warning,
but he arose, and took the young Child and his mother, and
came into the land of Israel. The Angel had not fixed the
particular place, so that while Joseph hesitates, the Angel
returns, and by the often visiting him confirms his obedience.
JOSEPH us ; Herod had nine wives, by seven of whom he
had a numerous issue. By Josida, his first born Antipater
by Mariamine, Alexander and Aristobulus by Mathuca,
a Samaritan woman, Archelaus by Cleopatra of Jerusalem,
Herod, who was afterwards tetrarch, and Philip. The three
first were put to death by Herod ; and after his death, Archelaus
seized the throne by occasion of his father s will, and the
question of the succession was carried before Augustus
Caesar. After some delay, he made a distribution of the whole
of Herod s dominions in accordance with the Senate s advice.
c That Enoch and especially Elias Matt. xx. . 10. xxvi. . 5.) Chrysostom,
will come at the end of the world and (in Matt. xvii. 10.) Augustine, (de Civ.
by their preaching convert the Jews is D. xx. 29. Op. Imp. contra Julian, vi.
affirmed by Tertullian, (de Anima 35. 30.) Pope Gregory, (in Job. lib. xiv.
de Resur. c. 22.) Origen, (in Joann. i. 23. in Joann. Horn. vii. 1.) and Da-
tom. 5. in Matt. torn. 13.) Hilary, (in mascene, (de Fid. Orth. iv. 26 fin.)
88 GOSPEL ACCORDING TO CHAP. II.
To Archelaus he assigned one half, consisting of Idumsea and
Judaea, with the title of tetrarch, and a promise of that of
king if he shewed himself deserving of it. The rest he
divided into two tetrarch ates, giving Galilee to Herod the
tetrarch, Ituraea and Trachonitis to Philip. Thus Archelaus
was after his father s death a duarch, which kind of sovereignty
Aug. Deis here called a kingdom. AUG. Here it may be asked,
Evan. How then could his parents go up every year of Christ s
11. 10. childhood to Jerusalem, as Luke relates, if fear of Archelaus
now prevented them from approaching it? This difficulty
is easily solved. At the festival they might escape notice
in the crowd, and by returning soon, where in ordinary times
they might be afraid to live. So they neither became ir
religious by neglecting the festival, nor notorious by dwelling
continually in Jerusalem. Or it is open to us to understand
Luke when he says, they went up every year, as speaking
of a time when they had nothing to fear from Archelaus,
who, as Josephus relates, reigned only nine years. There
is yet a difficulty in what follows ; Being warned in a dream,
he turned aside into the parts of Galilee. If Joseph was
afraid to go into Judaea because one of Herod s sons,
Archelaus, reigned there, how could he go into Galilee, where
another of his sons Herod was tetrarch, as Luke tells us ?
As if the times of which Luke is speaking were times
in which there was any longer need to fear for the Child,
when even in Judaea things were so changed, that Ar
chelaus no longer ruled there, but Pilate was governor.
Gloss. GLOSS. But then we might ask, why was he not afraid to go
into Galilee, seeing Archelaus ruled there also ? He could
be better concealed in Nazareth than in Jerusalem, which
was the capital of the kingdom, and where Archelaus was
constantly resident. CHRYS. And when he had once left
the country of His birth, all the occurrences passed out of
mind ; the rage of persecution had been spent in Bethlehem
and its neighbourhood. By choosing Nazareth therefore,
Joseph both avoided danger, and returned to his country.
Aug AUG. This may perhaps occur to some, that Matthew
De Con. sa y S His parents went with the Child Jesus to Galilee
ii. 9. because they feared Archelaus, when it should seem most
probable that they chose Galilee because Nazareth was
VER. 21 23. ST. MATTHEW. 89
their own city, as Luke has not forgot to mention. We
must understand, that when the Angel in the vision in Egypt
said to Joseph, Go into the land of Israel, Joseph understood
the command to be that he should go straight into Judaea,
that being properly the land of Israel. But finding
Archelaus ruling there, he would not court the danger, as
the land of Israel might be interpreted to extend to Galilee,
which was inhabited by children of Israel. Or we may
suppose His parents supposed that Christ should dwell no
where but in Jerusalem, where was the temple of the Lord,
and would have gone thither had not the fear of Archelaus
hindered them. And they had not been commanded from
God to dwell positively in Judaea, or Jerusalem, so as that
they should have despised the fear of Archelaus, but only in
the land of Israel generally, which they might understand of
Galilee.
HILARY. But the figurative interpretation holds good any
way. Joseph represents the Apostles, to whom Christ is
entrusted to be borne about. These, as though Herod were
dead, that is, his people being destroyed in the Lord s
passion, are commanded to preach the Gospel to the Jews ;
they are sent to the lost sheep of the house of Israel. But
finding the seed of their hereditary unbelief still abiding,
they fear and withdraw; admonished by a vision, to wit,
seeing the Holy Ghost poured upon the Gentiles, they carry
Christ to them. RABANUS. Or, we may apply it to the last
times of the Jewish Church, when many Jews having turned
to the preaching of Enoch and Elijah, the rest filled with
the spirit of Antichrist shall fight against the faith. So that
part of Judaea where Archelaus rules, signifies the followers
of Antichrist ; Nazareth of Galilee, whither Christ is con
veyed, that part of the nation that shall embrace the faith.
Galilee means removal; Nazareth, the flower of virtues;
for the Church the more zealously she removes from the
earthly to the heavenly, the more she abounds in the flower
and fruit of virtues. GLOSS. To this he adds the Prophet s
testimony, saying, That it might be fulfilled which was
spoken by the Prophets, fyc. JEROME. Had he meant to
quote a particular text, he would not have written Prophets,
but the Prophet. By thus using the plural he evidently
90 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. II.
does not take the words of any one passage in Scripture, but
the sense of the whole. Nazarene is interpreted Holy d , and
that the Lord would be Holy, all Scripture testifies. Other-
c. 11, l.wise we may explain that it is found in Isaiah rendered to
the strict letter of the Hebrew. There shall come a Rod out
of the stem of Jesse, and a Nazarene shall grow out of His
roots*. PSEUDO-CHRYS. They might have read this in some
Prophets who are not in our canon, as Nathan or Esdras.
That there was some prophecy to this purport is clear from
John i, what Philip says to Nathanael. Him of whom Moses in the
15 Law and the Prophets did write, Jesus of Nazareth. Hence
the Christians were at first called Nazarenes, at Antioch
Aug. De their name was changed to that of Christians. AUG.
E y"n The whole of this history, from the account of the Magi
ii. 5. inclusively, Luke omits. Let it be here noticed once for all,
that each of the Evangelists writes as if he were giving a
full and complete history, which omits nothing ; where he
really passes over any thing, he continues his thread of
history as if he had told all. Yet by a diligent comparison
of their several narratives, we can be at no toss to know
where to insert any particular that is mentioned by one and
not by the other.
CHAP. III.
1. In those days came John the Baptist, preaching
in the wilderness of Judaea,
2. And saying, Repent ye : for the kingdom of
heaven is at hand.
3. For this is he that was spoken of by the
Prophet Esaias, saying, The voice of one crying in
the wilderness, Prepare ye the way of the Lord, make
His paths straight.
PSEUDO-CHRYS. The Sun as he approaches the horizon,
and before he is yet visible, sends out his rays and makes
the eastern sky to glow with light, that Aurora going before
may herald the coming day. Thus the Lord at His birth in
this earth, and before He shews Himself, enlightens John by
the rays of His Spirit s teaching, that he might go before
and announce the Saviour that was to come. Therefore
after having related the birth of Christ, before proceeding to
His teaching and baptism, (wherein he received such
testimony,) he first premises somewhat of the Baptist and
forerunner of the Lord. In those days, 8$c. REMIG. In V er. i.
these words we have not only time, place, and person,
respecting St. John, but also his office and employment.
First the time, generally; In those days. AUG. Luke Aug. De
describes the time by the reigning sovereigns. But Matthew " n
must be understood to speak of a wider space of time ii. 6.
by the phrase those days, than the fifteenth year oi J uke3
Tiberius. Having related Christ s return from Egypt,
which must be placed in early boyhood or even infancy, to
make it agree with what Luke has told of His being in the
92 GOSPEL ACCORDING TO CHAP. III.
temple at twelve years old, he adds directly, In those days,
not intending thereby only the days of His childhood, but
all the days from His birth to the preaching of John.
REMIG. The man is mentioned in the words came John,
that is, shewed himself, having abode so long in obscurity.
Chrys. CHRYS. But why must John thus go before Christ with a
witness of deeds preaching Him ? First ; that we might
hence learn Christ s dignity, that He also, as the Father has,
Luke i, has prophets, in the words of Zacharias, And thou, Child,
shalt be called the Prophet of the Highest. Secondly; That
the Jews might have no cause for offence ; as He declared,
Luke?, John came neither eating nor drinking, and they say, He
hath a devil. The Son of Man came eating and drinking,
and they say, Behold a gluttonous man. It needeth more
over that the things concerning Christ should be told by
some other first, and not by Himself; or what would the
Jews have said, who after the witness of John made corn-
John 8, plaint, Thou bearest witness of thyself, thy witness is not
^ rue - REMIG. His office ; the Baptist ; in this he prepared
ap. An- the way of the Lord, for had not men been used to be
selm * baptized, they would have shunned Christ s baptism. His
employment; Preaching; RABAN. For because Christ was
to preach, as soon as it seemed the fit time, that is, about
thirty years of age, he began by his preaching to make ready
the way for the Lord. REM. The place ; the desert of
Maxim. Judcsa. MAXIMUS ; Where neither a noisy mob would
Joan. m interrupt his preaching, and whither no unbelieving hearer
Ba P- would retire ; but those only would hear, who sought to his
Jerom. preaching from motives of divine worship. JEROME; Con-
In. Is. sider how the salvation of God, and the glory of the Lord, is
preached not in Jerusalem, but in the solitude of the
Church, in the wilderness to multitudes. HILARY; Or, he
came to Judaea, desert by the absence of God, not of
population, that the place of preaching might witness the
Gloss, few to whom the preaching was sent. GLOSS. The desert
se P lm An " typically means a life removed from the temptations of the
world, such as befits the penitent.
Aug. AUG. Unless one repent him of his former life, he cannot
Serm begin a new life. HILARY ; He therefore preaches repent
ance when the Kingdom of Heaven approaches ; by which
VER> 1 3. ST. MATTHEW. 93
we return from error, we escape from sin, and after shame
for our faults, we make profession of forsaking them.
PSEUDO-CHRYS. In the very commencement he shews
himself the messenger of a merciful Prince ; he comes not
with threats to the offender, but with offers of mercy. It is
a custom with kings to proclaim a general pardon on the
birth of a son, but first they send throughout their kingdom
officers to exact severe fines. But God willing at the birth
of His Son to give pardon of sins, first sends His officer
proclaiming, Repent ye. O exaction which leaves none
poor, but makes many rich! For even when we pay our just
debt of righteousness we do God no service, but only gain
our own salvation. Repentance cleanses the heart, en
lightens the sense, and prepares the human soul for the
reception of Christ, as he immediately adds, For the
Kingdom of Heaven is at hand. JEROME; John Baptist
is the first to preach the Kingdom of Heaven, that the
forerunner of the Lord may have this honourable privilege.
CHRYS. And he preaches what the Jews had never heard,
not even from the Prophets, Heaven, namely, and the
Kingdom that is there, and of the kingdoms of the earth he
says nothing. Thus by the novelty of those things of which
he speaks, he gains their attention to Him whom he preaches.
REMIG. The Kingdom of Heaven has a fourfold meaning.
It is said, of Christ, as The Kingdom of God is within you. Lukei7,
Of Holy Scripture, as, The Kingdom of God shall be taken ^ 2
from you, and shall be given to a nation bringing forth the 43.
fruits thereof. Of the Holy Church, as, The Kingdom o/*Mat.25.
Heaven is like unto ten virgins. Of the abode above, as,
Many shall come from the East and the West, and shall sit MM. 8,
down in the Kingdom of Heaven. And all these significa- 11
tions may be here understood. GLOSS. The Kingdom of Gloss.
Heaven shall come nigh you ; for if it approached not, none ord
would be able to gain it ; for weak and blind they had not
the way, which was Christ. AUG. The other Evangelists Aug.
omit these words of John. What follows, This is He, fyc.
it is not clear whether the Evangelist speaks them in 12.
his own person, or whether they are part of John s
preaching, and the whole from Repent ye, to Esaias the
prophet, is to be assigned to John. It is of no import-
94 GOSPEL ACCORDING TO CHAP. III.
ance that he says, This is he, and not, / am he; for
Mat. 9, Matthew speaking of himself says, He found a man sitting
9 * at the toll-office ; not He found me. Though when asked
what he said of himself, he answered, as is related by John
the Evangelist, / am the voice of one crying in the wilder-
Greg. ness. GREG. It is well known that the Only-begotten Son
E m j 7 n is called the Word of the Father; as in John, In the
2. beginning was the Word. But it is by our own speech that
we are known ; the voice sounds that the words may be heard.
Thus John the forerunner of the Lord s coming is called,
The voice, because by his ministry the voice of the Father is
heard by men. PsEUDO-CnRYS. The voice is a confused
sound, discovering no secret of the heart, only signifying
that he who utters it desires to say somewhat ; it is the word
that is the speech that openeth the mystery of the heart. Voice
is common to men and other animals, word peculiar to man.
John then is called the voice and not the word, because God
did not discover His counsels through him, but only signified
that He was about to do something among men ; but afterwards
by His Son he fully opened the mystery of his will. RABANUS.
He is rightly called, TJie voice of one crying^ on account
of the loud sound of his preaching. Three things cause
a man to speak loud ; when the person he speaks to is at a
distance, or is deaf, or if the speaker be angry ; and all these
Gloss, three were then found in the human race. GLOSS. John
then is, as it were, the voice of the word crying. The word
Bede. is heard by the voice, that is, Christ by John. BEDE. In
onMn ^e manner nas He cried from the beginning through the voice
cap.iv.i.of all who have spoken aught by inspiration. And yet is
John only called, The voice; because that Word which
Greg, others shewed afar off, he declares as nigh. GREG. Crying
Hom. m i n ffr e d eser ^ because he shews to deserted and forlorn
7. 2. Judaea the approaching consolation of her Redeemer. REMIG.
Though as far as historical fact is concerned, he chose the
desert, to be removed from the crowds of people. What the
purport of his cry was is insinuated, when he adds, Make
ready the way of the Lord. PSEUDO-CHRYS. As a great
King going on a progress is preceded by couriers to
cleanse what is foul, repair what is broken down ; so John
preceded the Lord to cleanse the human heart from the filth
VEIL 4. ST. MATTHEW. 95
of sin, by the besom of repentance, and to gather by an
ordinance of spiritual precepts those things which had been
scattered abroad. GREG. Every one who preacheth right Greg.
faith and good works, prepares the Lord s way to the hearts EV. i.
of the hearers, and makes His paths straight, in cleansing the 20 - 3 -
thoughts by the word of good preaching. GLOSS. Or, faith Gloss.
is the way by which the word reaches the heart ; when the inl
life is amended the paths are made straight.
Ver. 4. And the same John had his raiment of
camel s hair, and a leathern girdle about his loins ;
and his meat was locusts and wild honey.
PSEUDO-CHRYS. Having said that he is the voice of one
crying in the desert, the Evangelist well adds, John had his
clothing of camel s hair ; thus shewing what his life was; for
he indeed testified of Christ, but his life testified of himself.
No one is fit to be another s witness till he has first been his
own. HILARY. For the preaching of John no place more
suitable, no clothing more useful, no food more fitted.
JEROME; His raiment of camel s hair, not of wool the one
the mark of austerity in dress, the other of a delicate luxury.
PSEUDO-CHRYS. It becomes the servants of God to use a
dress not for elegant appearance, or for cherishing of the
body, but for a covering of the nakedness. Thus John wears
a garment not soft and delicate, but hairy, heavy, rough,
rather wounding the skin than cherishing it, that even the
very clothing of his body told of the virtue of his mind. It
was the custom of the Jews to wear girdles of wool ; so he
desiring something less indulgent wore one of skin. JEROME;
Food moreover suited to a dweller in the desert, no choice
viands, but such as satisfied the necessities of the body.
RABANUS. Content with poor fare ; to wit, small insects and
honey gathered from the trunks of trees. In the sayings of
Arnulphus 3 , Bishop of Gaul, we find that there was a very
small kind of locust in the deserts of Judaea, with bodies
about the thickness of a finger and short ; they are easily
taken among the grass, and when cooked in oil form a poor
* Arculphus, who visited Palestine written from his mouth by Adamannus,
705; his travels to the Holy Land, Abbot of Lindisferne, are still extant.
96 GOSPEL ACCORDING TO CHAP. III.
kind of food. He also relates, that in the same desert there
is a kind of tree, with a large round leaf, of the colour of
milk and taste of honey, so friable as to rub to powder in the
hand, and this is what is intended by wild honey. REMIG.
In this clothing and this poor food, he shews that he sorrows
for the sins of the whole human race. RABANUS. His dress
and diet express the quality of his inward conversation.
His garment was of an austere quality, because he rebuked
the sinner s life. JEROME; His girdle of skin, which Elias
also bare, is the mark of mortification. RABAN. He ate
locusts and honey, because his preaching was sweet to the
multitude, but was of short continuance ; arid honey has
sweetness, locusts a swift flight but soon fall to the ground.
REMIG. In John (which name is interpreted the grace of
God, ) is figured Christ who brought grace into the world;
in his clothing, the Gentile Church. HILARY; The preacher
of Christ is clad in the skins of unclean beasts, to which the
Gentiles are compared, and so by the Prophets dress is_
sanctified whatever in them was useless or unclean. The
girdle is a thing of much efficacy to every good work, that
we may be girt for every ministry of Christ. For his food
are chosen locusts, which fly the face of man, and escape.
from every approach, signifying ourselves who were borne
away from every word or speech of good by a spontaneous
motion of the body, weak in will, barren in works, fretful in
speech, foreign in abode, are now become the food of
the Saints, chosen to fill the Prophets desire, furnishing our
most sweet food not from the hives of the law, but from the
trunks of wild trees.
5. Then went out to him Jerusalem, and all
Judsea, and all the region round about Jordan,
6. And were baptized of him in Jordan, confessing
their sins.
PSEUDO-CHRYS. Having described the preaching of John,
he goes on to say, There went out to him, for his severe life
preached yet more loudly in the desert than the voice of
his crying. CHRYS. For it was wonderful to see such
VER. 6. ST. MATTHEW. 97
fortitude in a human body; this it was that chiefly attracted
the Jews, seeing in him the great Elias. It also contributed
to fill them with wonder that the grace of Prophecy had
long failed among them, and now seemed to have at length
revived. Also the manner of his preaching being other
than that of the old prophets had much effect ; for now
they heard not such things as they were wont to hear,
such as wars, and conquests of the king of Babylon, or of
Persia; but of Heaven and the Kingdom there, and the
punishment of hell. GLOSS. This baptism was only a fore- Gloss,
running of that to come, and did not forgive sins d . REMIG. interlin *
The baptism of John bare a figure of the catechumens.
As children are only catechized that they may become meet
for the sacrament of Baptism ; so John baptized, that they
who were thus baptized might afterwards by a holy life
become worthy of coming to Christ s baptism. He baptized
in Jordan, that the door of the Kingdom of Heaven might
be there opened, where an entrance had been given to the
children of Israel into the earthly kingdom of promise.
PSEUDO-CHRYS. Compared with the holiness of John,
who is there that can think himself righteous ? As a white
garment if placed near snow would seem foul by the
contrast; so compared with John every man would seem
impure ; therefore they confessed their sins. Confession
of sin is the testimony of a conscience fearing God. And
perfect fear takes away all shame. But there is seen the
shame of confession where there is no fear of the judgment
to come. But as shame itself is a heavy punishment, God
therefore bids us confess our sins that we may suffer
this shame as punishment; for that itself is a part of the
judgment. BAB ANUS; Rightly are they who are to be
baptized said to go out to the Prophet ; for unless one
depart from sin, and renounce the pomp of the Devil, and
the temptations of the world, he cannot receive a healing
baptism. Rightly also in Jordan, which means their
d So Tertullian (de Bapt. 10. 11.) or implicit remission, to be realized in
S. Jerome (adv. Lucifer. 7.) S.Gregory the Atonement; and S. Cyril. Hieros.
(Horn, in Evang. vii. 3.) Theophylact Cat. iii. 7 9. S. Greg. Nyss. in laud.
in Marc. ch. i. S. Augustine (de Bapt. Bas. t. 3. p. 482. vid. Dr. Pusey on
c. Donat. v. 10.) considered that S. Baptism, Ed. 2. pp. 242 271.
John s baptism gave a sort of suspensive
VOL. I. H
98 GOSPEL ACCORDING TO CHAP. III.
descent, because they descended from the pride of life to the
humility of an honest confession. Thus early was an
example given to them that are to be baptized of confessing
their sins and professing amendment.
7. But when he saw many of the Pharisees and
Sadducees come to his baptism, he said unto them,
O generation of vipers., who hath warned you to flee
from the wrath to come ?
8. Bring forth therefore fruits meet for repent
ance :
9. And think not to say within yourselves, We
have Abraham to our father : for I say unto you,
that God is able of these stones to raise up children
unto Abraham.
10. And now also the axe is laid unto the root
of the trees : therefore every tree which bringeth
not forth good fruit is hewn down, and cast into the
fire.
Greg. GREG. The words of the teachers should be fitted to the
Fasten quality of the hearers, that in each particular it should agree
in proL with itself and yet never depart from the fortress of general
Gloss, edification. GLOSS. It was necessary that after the teaching
non ccc. w hi c h h e uge d to the common people, the Evangelist should
give an example of the doctrine he delivered to the more
advanced ; therefore he says, Seeing many of the Pharisees, fyc..
Isid. ISID. The Pharisees and Sadducees opposed to one another;.
Ori? Pharisee in the Hebrew signifies c divided; because choosing
viii. 4. the justification of traditions and observances they were
( divided or ( separated from the people by this righteous
ness. Sadducee in the Hebrew means just ; for these laid
claim to be what they were not, denied the resurrection of
the body, and taught that the soul perished with the body ;
they only received the Pentateuch, and rejected the Prophets.
Gloss. GLOSS. When John saw those who seemed to be of great
non occ. consideration among the Jews come to his baptism, he said
VER. 7 10. ST. MATTHEW. 99
to them, O generation of vipers, Sfc. REMIG. The manner
of Scripture is to give names from the imitation of deeds,
according to that of Ezekiel, Thy father was an Amorite ;
so these from following vipers are called generation of vipers.
PSEUDO-CHRYS. As a skilful physician from the colour of
the skin infers the sick man s disease, so John understood
the evil thoughts of the Pharisees who came to him. They
thought perhaps, We go, and confess our sins ; he imposes
no burden on us, we will be baptized, and get indulgence
for sin. Fools ! if ye have eaten of impurity, must ye riot
needs take physic ? So after confession and baptism, a man
needs much diligence to heal the wound of sin ; therefore he
says, Generation of vipers. It is the nature of the viper as
soon as it has bit a man to fly to the water, which, if it
cannot find, it straightway dies ; so this progeny of vipers,
after having committed deadly sin, ran to baptism, that, like
vipers, they might escape death by means of water. More
over it is the nature of vipers to burst the insides of their
mothers, and so to be born. The Jews then are therefore
called progeny of vipers, because by continual persecution of
the prophets they had corrupted their mother the Synagogue.
Also vipers have a beautiful and speckled outside, but are filled
with poison within. So these men s countenances wore a holy
appearance. REMIG. When then he asks, who will shew you to
flee from the wrath to come, except God must be understood.
PSEUDO-CHRYS. Or who hath shewed you? Was it Esaias?
Surely no ; had he taught you, you would not put your trust
in water only, but also in good works; he thus speaks,
Wash you, and be clean; put your wickedness away from Is. 1, 16.
your souls, learn to do well. Was it then David? who says,
Thou shall wash me, and I shall be whiter than snow; Ps.51,7.
surely not, for he adds immediately, The sacrifice of God is
a broken spirit. If then ye had been the disciples of David,
ye would have come to baptism with mournings. REMIG.
But if we read, shall shew, in the future, this is the meaning,
What teacher, what preacher, shall be able to give you
such counsel, as that ye may escape the wrath of everlasting
damnation ? AUG. God is described in Scripture, from some Aug.
likeness of effects, not from being subject to such weakness, ^ c
as being angry, and yet is He never moved by any passion. *>
H 2
100 GOSPEL ACCORDING TO CHAP. III.
The word wrath is applied to the effects of his vengeance,
not that God suffers any disturbing affection. GLOSS. If
then ye would escape this wrath, Bring forth fruits meet for
Greg, repentance. GREG. Observe, he says not merely fruits of
^ m ^ repentance, but fruits meet for repentance. For he who
has never fallen into things unlawful, is of right allowed the
use of all things lawful ; but if any hath fallen into sin, he
ought so far to put away from him even things lawful, as far
as he is conscious of having used unlawful things. It is left
then to such man s conscience to seek so much the greater
gains of good works by repentance, the greater loss he has
brought on himself by sin. The Jews who gloried in their
race, would not own themselves sinners because they were
Abraham s seed. Say not among yourselves we are Abra-
C hr y s - lianas seed. CHRYS. He does not forbid them to sau they
Hom.xt. . ,
are his, but to trust in that, neglecting virtues of the soul.
PSEUDO-CHRYS. What avails noble birth to him whose life
is disgraceful ? Or, on the other hand, what hurt is a low
origin to him who has the lustre of virtue ? It is fitter that
the parents of such a son should rejoice over him, than he
over his parents. So do not you pride yourselves on having
Abraham for your father, rather blush that you inherit his
blood, but not his holiness. He who has no resemblance
to his father is possibly the offspring of adultery. These
words then only exclude boasting on account of birth.
RABANUS. Because as a preacher of truth he wished to stir
them up, to bring forth fruit meet for repentance, he invites
them to humility, without which no one can repent. REMIG.
There is a tradition, that John preached at that place of the
Jordan, where the twelve stones taken from the bed of the
river had been set up by command of God. He might then
be pointing to these, when he said, Of these stones.
JEROME. He intimates God s great power, who, as he made
all things out of nothing, can make men out of the hardest
Gloss, stone. GLOSS. It is faith s first lesson to believe that God is
>r * able to do whatever He will. CHRYSOST. That men should
be made out of stones, is like Isaac coming from Sarah s
womb; Look into the rock, says Isaiah, whence ye were hewn.
Reminding them thus of this prophecy, he shews that it is
possible that the like might even now happen, RABANUS;
VER. 7 10. ST. MATTHEW. 101
Otherwise; the Gentiles may be meant who worshipped
stones. PSEUDO-CHRYS. Stone is hard to work, but when
wrought to some shape, it loses it not ; so the Gentiles were
hardly brought to the faith, but once brought they abide in
it for ever. JEROME. These stones signify the Gentiles
because of their hardness of heart. See Ezekiel, / will take
away from you the heart of stone, and give you the heart of
Jlesh. Stone is emblematic of hardness, flesh of softness.
RABAN. Of stones there were sons raised up to Abraham ;
forasmuch as the Gentiles by believing in Christ, who is
Abraham s seed, became his sons to whose seed they were
united.
PSEUDO-CHRYS. The axe is that most sharp fury of the
consummation of all things, that is to hew down the whole
world. But if it be already laid, how hath it not yet cut
down ? Because these trees have reason and free power to
do good, or leave undone ; so that when they see the axe
laid to their root, they may fear and bring forth fruit. This
denunciation of wrath then, which is meant by the laying of
the axe to the root, though it have no effect on the bad, yet
will sever the good from the bad. JEROME. Or, the preach
ing of the Gospel is meant, as the Prophet Jeremiah also Jer. 23,
compares the Word of the Lord to an axe cleaving the rock. 29
GREG. Or, the axe signifies the Redeemer, who as an axe of Greg,
haft and blade, so consisting of the Divine and human nature,
is held by His human, but cuts by His Divine nature. And 9-
though this axe be laid at the root of the tree waiting in
patience, it is yet seen what it will do ; for each obstinate
sinner who here neglects the fruit of good works, finds the
fire of hell ready for him. Observe, the axe is laid to the
root, not to the branches; for that when the children of
wickedness are removed, the branches only of the unfruitful
tree are cut away. But when the whole offspring with their
parent is carried off, the unfruitful tree is cut down by the
root, that there remain not whence the evil shoots should
spring up again. CHRYS. By saying Every, he cuts off all
privilege of nobility : as much as to say, Though thou be the
son of Abraham, if thou abide fruitless thou shalt suffer the
punishment. RABANUS. There are four sorts of trees ; the
first totally withered, to which the Pagans may be likened ;
102 GOSPEL ACCORDING TO CHAP. III.
the second, green but unfruitful, as the hypocrites ; the
third, green and fruitful, but poisonous, such are heretics ;
the fourth, green and bringing forth good fruit, to which are
like the good Catholics. GREG. Therefore every tree that
bringeth not forth good fruit shall be cut down, and cast
into the fire, because he who here neglects to bring forth
the fruit of good works finds a fire in hell prepared for him.
11. I indeed baptize you with water unto repent
ance : but He that cometh after me is mightier than
I, Whose shoes I am not worthy to bear : He shall
baptize you with the Holy Ghost, and with fire :
12. Whose fan is in His hand, and He will throughly
purge His floor, and gather His wheat into the garner ;
but He will burn up the chaff with unquenchable
fire.
Gloss. GLOSS. As in the preceding words John had explained
more at length what he had shortly preached in the
words, Repent ye, so now follows a more full enlargement
Greg, of the words, The kingdom of heaven is at hand. GREG.
Ev"vii in ^ onn Baptizes not with the Spirit but with water, because
3. he had no power to forgive sins; he washes the body
with water, but not at the same time the soul with pardon
Chrys. of sin. CuRYSosT. For while as yet the sacrifice had
l. x not been offered, nor remission of sin sent, nor the Spirit
had descended on the water, how could sin be forgiven? But
since the Jews never perceived their own sin, and this was
the cause of all their evils, John came to bring them to a
Greg, sense of them by calling them to repentance. GREG. Why
sup then does he baptize who could not remit sin, but that he
may preserve in all things the office of forerunner ? As his
birth had preceded Christ s birth, so his baptism should
precede the Lord s baptism. PsEUDO-CiiRYs. Or, John
was sent to baptize, that to such as came to his baptism he
might announce the presence among them of the Lord in the
John i, fl es i 1? as himself testifies in another place, That He might
Aug. in he manifested to Israel, therefore am I come to baptise with
Tract! v. u ater - AUG. Or, he baptizes, because it behoved Christ
VER. 11, 12. ST. MATTHEW. 103
to be baptized. But if indeed John was sent only to baptize
Christ, why was not He alone baptized by John ? Because
had the Lord alone been baptized by John, there would not
have lacked who should insist that John s baptism was
greater than Christ s, inasmuch as Christ alone had the merit
to be baptized by it. RABANUS ; Or, by this sign of baptism
he separates the penitent from the impenitent, and directs
them to the baptism of Christ. PSEUDO-CHRYS. Because then
he baptized on account of Christ, therefore to them who came
to him for baptism he preached that Christ should come, signi
fying the eminence of His power in the words, He who comet h
after me is mightier than I. REMIG. There are five points in
which Christ comes after John, His birth, preaching, baptism,
death, and descent into hell. A beautiful expression is that,
mightier than /, because he is mere man, the other is God
and man. RABAN. As though he had said, J indeed am
mighty to invite to repentance, He to forgive sins; I to
preach the kingdom of heaven, He to bestow it; I to baptize
with water, He with the Spirit. CHRYS. When you hear
for He is mightier than 1, do not suppose this to be said by
way of comparison, for I am not worthy to be numbered
among his servants, that I might undertake the lowest office.
HILARY. Leaving to the Apostles the glory of bearing about
the Gospel, to whose beautiful feet was due the carrying the
tidings of God s peace. PSEUDO-CHRYS. Or, by the feet of
Christ we may understand Christians, especially the Apostles,
and other preachers, among whom was John Baptist; and the
shoes are the infirmities with which he loads the preachers.
These shoes all Christ s preachers wear ; and John also wore
them; but declares himself unworthy, that he might shew
the grace of Christ, and be greater than his deserts. JEROME ;
In the other Gospels it is, -whose shoe latchet I am not
worthy to loose. Here his humility, there his ministry is
intended ; Christ is the Bridegroom, and John is not worthy
to loose the Bridegroom s shoe, that his house be not called
according to the Law of Moses and the example of Ruth,
The house of him that hath his shoe loosed. PSEUDO-CHRYS. Deut.
But since no one can give a benefit more worthy than he 2D) 1()
himself is, nor to make another what himself is not, he adds,
He shall baptize you with the Holy Ghost and with fire.
104 GOSPEL ACCORDING TO CHAP. III.
John who is carnal cannot give spiritual baptism ; he baptizes
with water, which is matter ; so that he baptizes matter with
matter. Christ is Spirit, because He is God; the Holy
Ghost is Spirit, the soul is spirit; so that Spirit with
Spirit baptizes our spirit. The baptism of the Spirit
profits as the Spirit enters and embraces the mind, and
surrounds it as it were with an impregnable wall, not
suffering fleshly lusts to prevail against it. It does not
indeed prevail that the flesh should not lust, but holds the
will that it should not consent with it. And as Christ is
Judge, He baptizes in fire, i. e. temptation; mere man cannot
baptize in fire. He alone is free to tempt, who is strong ta
reward. This baptism of tribulation burns up the flesh
that it does not generate lust, for the flesh does not fear
spiritual punishment, but only such as is carnal. The Lord
therefore sends carnal tribulation on his servants, that the
flesh fearing its own pains, may not lust after evil. See
then how the Spirit drives away lust, and suffers it not to
prevail, and the fire burns up its very roots. JEROME ; Either
the Holy Ghost Himself is a fire, as we learn from the Acts,
when there sat as it were fire on the tongues of the believers;
Luke 12, and thus the word of the Lord was fulfilled who said, / am
come to send fire on the earth , / will that it burn. Or, we
are baptized now with the Spirit, hereafter with fire; as the
1 Cor. Apostle speaks, Fire shall try every man s work, of what
sort it is e . CHRYS. He does not say, shall give you the
Holy Ghost, but shall baptize you in the Holy Ghost)
shewing in metaphor the abundance of the grace. f This
further shews, that even under the faith there is need of the will
alone for justification, not of labours and toilings; and even
as easy a thing as it is to be baptized, even so easy a thing
it is to be changed and made better. By fire he signifies
the strength of grace which cannot be overcome, and that it
may be understood that He makes His own people at once
e The fire here spoken of is inter- Athanasius, (Qusest. in Ep. Paul. 98.
preted by S. Austin, (Enchir. 68.) and t. 2. p. 328. Ed. Ben.) of hell-fire;
Pope Gregory, (Dial. iv. 40.) of the by Ambrosiaster, (in loc.) S. Jerome,
troubles of this life ; by S. Ambrose, (in perhaps, (in Isai. 1. fin.) and also by
Ps. 118, 20. n. 15. apparently, Hil. in S. Austin and Pope Gregory, of a
Ps. 118, 3. n. 12.) of the severity of the purgatorial fire.
divine judgment; by S. Chrysostom, and f This sentence is not here found in
Theophylact, (in loc.) and Pseudo- the original.
VEB. 11, 12. ST. MATTHEW. 105
like to the great and old prophets, most of the prophetic
visions were by fire. PSEUDO-CHRYS. It is plain then that
the baptism s of Christ does not undo the baptism of John,
but includes it in itself; he who is baptized in Christ s name
hath both baptisms, that of water and that of the Spirit.
For Christ is Spirit, and hath taken to Him the body that
He might give both bodily and spiritual baptism. John s
baptism does not include in it the baptism of Christ, because
the less cannot include the greater. Thus the Apostle having
found certain Ephesians baptized with John s baptism, bap
tized them again in the name of Christ, because they had not
been baptized in the Spirit : thus Christ baptized a second
time those who had been baptized by John, as John himself
declared he should, / baptize you with water; but He
shall baptize you with the Spirit. And yet they were
not baptized twice but once; for as the baptism of Christ
was more than that of John, it was a new one given, not the
same repeated. HILARY; He marks the time of our salvation
and judgment in the Lord; those who are baptized in the
Holy Ghost it remains that they be consummated by the
fire of judgment. RABANUS ; By the fan is signified the
separation of a just trial; that it is in the Lord s hand, means,
6 in His power, as it is written, The Father hath committed
all judgment to the Son. PSEUDO-CHRYS. The Jloor, is the
Church, the barn, is the kingdom of heaven, the Jield, is the
world. The Lord sends forth His Apostles and other teachers,
as reapers to reap all nations of the earth, and gather them
into the floor of the Church. Here we must be threshed
and winnowed, for all men are delighted in carnal things as
grain delights in the husk. But whoever is faithful and has the
marrow of a good heart, as soon as he has a light tribulation,
neglecting carnal things runs to the Lord; but if his faith
be feeble, hardly with heavy sorrow; and he who is altogether
void of faith, however he may be troubled, passes not over to
God. The wheat when first thrashed lies in one heap with
chaff and straw, and is after winnowed to separate it ; so the
% Two sentences about rebaptizing, posite controversialists upon the Arian
wanting in some copies of the original, question. It may be observed that the
are omitted by Aquinas. This comment Eunomians rebaptized, and that the
on St. Matthew has apparently passed second General Council rejects their
successively through the hands of op- baptism.
106 GOSPEL ACCORDING TO CHAP. III.
faithful are mixed up in one Church with the unfaithful ; but
persecution comes as a wind, that, tossed by Christ s fan, they
whose hearts were separate before, may be also now sepa
rated in place. He shall not merely cleanse, but throughly
cleanse ; therefore the Church must needs be tried in many
ways till this be accomplished. And first the Jews winnowed
it, then the Gentiles, now the heretics, and after a time
shall Antichrist throughly winnow it. For as when the
blast is gentle, only the lighter chaff is carried off, but the
heavier remains ; so a slight wind of temptation carries off
the worst characters only ; but should a greater storm arise,
even those who seem stedfast will depart. There is need
then of heavier persecution that the Church should be
cleansed. RKMIG. This His floor, to wit, the Church, the
Lord cleanses in this life, both when by the sentence of the
Priests the bad are put out of the Church, and when they
are cut off by death. RABAN. The cleansing of the floor
will then be finally accomplished, when the Son of Man
shall send His Angels, and shall gather all offences out of
Greg. His kingdom. GREG. After the threshing is finished in this
xxxiv 5.-^ e > i n wn i cn the grain now groans under the burden of the
chaff, the fan of the last judgment shall so separate between
them, that neither shall any chaff pass into the granary, nor
shall the grain fall into the fire which consumes the chaff.
HILARY ; The wheat, i. e. the full and perfect fruit of the
believer, he declares, shall be laid up in heavenly barns ; by
the chaff he means the emptiness of the unfruitful. RABAN.
There is this difference between the chaff and the tares, that
the chaff is produced of the same seed as the wheat, but the
tares from one of another kind. The chaff therefore are
those who enjoy the sacraments of the faith, but are not
solid; the tares are those who in profession as well as in
works are separated from the lot of the good. REMIG. The
unquenchable fire is the punishment of eternal damnation;
either because it never totally destroys or consumes those it
has once seized on, but torments them eternally ; or to dis
tinguish it from purgatorial fire which is kindled for a time
and again extinguished.
Aug. de AUG. If any asks which were the actual words spoken by
E y n ^ 12t John, whether those reported by Matthew, or by Luke, or by
VER. 13 15. ST. MATTHEW. 107
Mark, it may be shewn, that there is no difficulty here to him
who rightly understands that the sense is essential to our
knowledge of the truth, but the words indifferent. And it is
clear w r e ought not to deem any testimony false, because the
same fact is related by several persons who were present in
different words and different ways. Whoever thinks that the
Evangelists might have been so inspired by the Holy Ghost
that they should have differed among themselves neither in the
choice, nor the number, nor the order of their words, he
does not see that bv how much the authority of the Evan
gelists is preeminent, so much the more is to be by them
established the veracity of other men in the same circum
stances. But the discrepancy may seem to be in the thing,
and not only in words, between, / am not worthy to bear His
shoes, and, to loose His shoe-latchet. Which of these two
sxpressions did John use? He who has reported the very
words will seem to have spoken truth ; he who has given
other words, though he have not hid, or been forgetful, yet
has he said one thing for another. But the Evangelists
should be clear of every kind of falseness, not only that of
lying, but also that of forgetfulness. If then this discrepancy
be important, we may suppose John to have used both
sxpressions, either at different times, or both at the same
time. But if he only meant to express the Lord s greatness
md his own humility, whether he used one or the other the
sense is preserved, though any one should in his own words
:epeat the same profession of humility using the figure of the
shoes ; their will and intention does not differ. This then is
1 useful rule and one to be remembered, that it is no lie,
vvhen one fairly represents his meaning whose speech one is
:ecounting, though one uses other words; if only one shews
)ur meaning to be the same with his. Thus understood it is
i wholesome direction, that we are to enquire only after the
aieaning of the speaker.
13. Then cometb Jesus from Galilee to Jordan
anto John, to be baptized of him.
14. But John forbad Him, saying, I have need to
baptized of Thee, and comest Thou to me ?
108 GOSPEL ACCORDING TO CHAP. III.
15. And Jesus answering said unto him, Suffer
it to be so now : for thus it becometh us to fulfil
all righteousness. Then he suffered Him.
Gloss. GLOSS. Christ having been proclaimed to the world by the
>cc preaching of His forerunner, now after long obscurity will
manifest Himself to men. REMIG. In this verse is contained
person, place, time, and office. Time, in the word Then.
RABAN. That is, when He was thirty years old, shewing
that none should be ordained priest, or even to preach till He
be of full age. Joseph at thirty years was made governor of
Egypt; David began to reign, and Ezekiel his prophesying at
Chrys. the same age. CHRYS. Because after His baptism Christ was to
lom. x. p u ^ an en( j to tne L aw? jj e therefore came to be baptized at this
age, that having so kept the Law, it might not be said that He
cancelled it, because He could not observe it. PSEUDO-
CHRYS. Then, that is when John preached, that He might
confirm his preaching, and Himself receive his witness.
But as when the morning-star has risen, the sun does not
wait for that star to set, but rising as it goes forward,
gradually obscures its brightness ; so Christ waited not for
John to finish his course, but appeared while he yet taught;
REMIG. The Persons are described in the words, came Jesus
to John; that is, God to man, the Lord to His servant, the
King to His soldier, the Light to the lamp. The Place, from
Galilee to Jordan. Galilee means c transmigration. Whoso
then will be baptized, must pass from vice to virtue, and
humble himself in coming to baptism, for Jordan means
Ambro- c descent. AMBROSE; Scripture tells of many wonders
Serin! wrou ght at various times in this river; as that, among others,
x. 5. in the Psalms, Jordan icas driven backwards; before the
Ps. H4, water was Driven back, now sins are turned back in its
current; as Elijah divided the waters of old, so Christ the
Lord wrought in the same Jordan the separation of sin.
REMIG. The office to be performed; that He might be
non occ.baptized of him; not baptism to the remission of sins, but to
brostast leave the water san ctified for those after to be baptized.
Serm. AUG. The Saviour willed to be baptized not that He might
xii. 4.
VER. 13 15. ST. MATTHEW. 109
Himself be cleansed, but to cleanse the water for us h . From
the time that Himself was dipped in the water, from that
time has He washed away all our sins in water. And let
none wonder that water, itself corporeal substance, is said to
be effectual to the purification of the soul ; it is so effectual,
reaching to and searching out the hidden recesses of the
conscieifce. Subtle and penetrating in its own nature, made
yet more so by Christ s blessing, it touches the hidden
springs of life, the secret places of the soul, by virtue of its
all-pervading dew. The course of blessing is even yet more
penetrating than the flow of waters. Thus the blessing
which like a spiritual river flows on from the Saviour s
baptism, hath filled the basins of all pools, and the courses
of all fountains. PSEUDO-CHRYS. He comes to baptism, that
He who has taken upon Him human nature, may be found to
have fulfilled the whole mystery of that nature ; not that He
is Himself a sinner, but He has taken on Him a nature that
is sinful. And therefore though He needed not baptism
Himself, yet the carnal nature in others needed it. AMBROSE; Ambro-
Also like a wise master inculcating His doctrines as much g^m*"
by His own practice, as by word of mouth, He did that*"- 1 -
which He commanded all His disciples to do. AUG. He Aug. in
deigned to be baptized of John that the servants might see Tract!"
with what readiness they ought to run to the baptism of the v - 3 -
Lord, when He did not refuse to be baptized of His servant.
JEROME ; Also that by being Himself baptized, He might
sanction the baptism of John. CHRYS. But since John s Chrys.
baptism was to repentance, and therefore shewed the presence
of sin, that none might suppose Christ s coming to the
Jordan to have been on this account, John cried to Him,
/ have need to be baptized of Thee, and comest Thou to me ?
As if he had said, PSEUDO-CHRYS. That Thou shouldest
baptize me there is good cause, that I may be made righteous
and worthy of heaven ; but that I should baptize Thee, what
cause is there ? Every good gift comes down from heaven
upon earth, not ascends from earth to heaven, HILARY;
John rejects Him from baptism as God; He teaches him,
h This is the doctrine of S. Austin, iv. 63. Ambros. in Luke ii. 83, &c. &c.
in Joan, iv. 14. Op. Imp. contr. Julian vid. Pusey on Baptism, p. 279. ed. 2.
110 GOSPEL ACCORDING TO CHAP. Ill,
that it ought to be performed on Him as man. JEROME;
Beautifully said is that now, to shew that as Christ was
baptized with water by John, so John must be baptized by
Christ with the Spirit. Or, suffer now that I who have
taken the form of a servant should fulfil all that low estate ;
otherwise know that in the day of judgment thou must be
baptized with my baptism. Or, the Lord says, Suffer this
now; I have also another baptism wherewithal I must be
baptized; thou baptizest Me with water, that I may baptize
thee for Me with thy own blood. PSEUDO-CHRYS. In this
he shews that Christ after this baptized John ; which is
expressly told in some apocryphal books ! . Suffer now that
I fulfil the righteousness of baptism in deed, and not only in
word ; first submitting to it, and then preaching it ; for so it
becometh us to fulfil all righteousness. Not that by being
baptized He fulfils all righteousness, but so, in the same
manner, that is, as He first fulfilled the righteousness of
baptism by His deeds, and after preached it, so He might all
Acts 1,1. other righteousness, according to that of the Acts, All things
that Jesus began both to do and to teach. Or thus, all
righteousness, according to the ordinance of human nature ;
as He had before fulfilled the righteousness of birth, growth,
and the like. HILARY ; For by Him must all righteousness
have been fulfilled, by whom alone the Law could be
fulfilled. JEROME; Righteousness; but he adds neither i of
the Law; nor c of nature, that we may understand it of both.
REMIG. Or thus ; It becometh us to fulfil all righteousness,
that is, to give an example of perfect justification in baptism,
without which the gate of the kingdom of heaven is not
opened. Hence let the proud take an example of humility,
and not scorn to be baptized by My humble members when
they see Me baptized by John My servant. That is true
humility which obedience accompanies; as it continues, then
he suffered Him, that is, at last consented to baptize
Him.
Apocryphis ap. Aquin. in secretiori- Memoirs St. Joan. B. note 7. It wai
bus libris, in the present text of Pseudo- an objection familiar with the heretics
Chrysost. The same opinion is imputed whether the Apostles were baptized,
to S. Gregory Naz. S. Austin, &c. but ap- vid. Tertull. in Bapt. 12.
parently without reason, vid. Tillemont
VER. 16. ST. MATTHEW. Ill
16. And Jesus, when He was baptized, went up
straightway out of the water : and, lo, the heavens
were opened unto Him, and He saw the Spirit of God
descending like a dove, and lighting upon Him.
AMBROSE; For, as we have said, when the Saviour wasAmbro-
washed, then the water was cleansed for our baptism,
a laver might be ministered to the people who were to *" 4 *
come. Moreover, it behoved that in Christ s baptism should
be signified those things which the faithful obtain by baptism.
PSEUDO-CHRYS. This action of Christ s has a figurative
meaning pertaining to all who were after Him to be baptized;
and therefore he says, straightway He ascended, and not
simply He ascended, for all who are worthily baptized in
Christ, straightway ascend from the water; that is, make
progress in virtues, and are carried on towards a heavenly
dignity. They who had gone down to the water carnal and
sinful sons of Adam, straightway ascend from the water
spiritual sons of God. But if some by their own faults
make no progress after baptism, what is that to the baptism?
RABANUS; As by the immersion of His body He dedicated
the laver of baptism, He has shewn that to us also after
baptism received the entrance to heaven is open, and the
Holy Spirit is given, as it follows, and the heavens were
opened. JEROME; Not by an actual cleaving of the visible
element, but to the spiritual eye, as Ezekiel also in the
beginning of his book relates that he saw them. PSEUDO-
CHRYS. For had the actual creation of the heavens been
opened, he would not have said were opened to Him, for
a physical opening would have been open to all. But
some one will say, What, are the heavens then closed to
the eye of the Son of God, who even when on earth is
present in heaven? But it must be known, that as He was
baptized according to the ordinance of humanity that He
had taken on Him, so the heavens w r ere opened to His sight
as to His human nature, though as to His divine He was
in heaven. REMIG. But was this then the first time that
the heavens were opened to Him according to His human
nature? The faith of the Church both believes and holds
that the heavens were no less open to Him before than after.
112 GOSPEL ACCORDING TO CHAP. III.
It is therefore said here, that the heavens were opened,
because to all them who are born again the door of the
kingdom of heaven is opened. PSEUDO-CHRYS. Perhaps
there were before some unseen obstacles which hindered
the souls of the dead from entering the skies. I suppose
that since Adam s sin no soul had mounted the skies, but
the heavens were continually closed. When, lo ! on Christ s
baptism they were again opened; after He had overcome
by the Cross the great tyrant death, henceforward the heaven,
never more to be closed, needed not gates, so that the Angels
Ps.24,7. say not, i Open ye gates, for they were open, but take away
the gates. Or the heavens are opened to the baptized, and
they see those things which are in heaven, not by seeing them
with the bodily eye, but by believing with the spiritual eye
of faith. Or thus; The heavens are the divine Scriptures,
which all read but all do not understand, except they who
have been so baptized as to receive the Holy Spirit. Thus
the Scriptures of the Prophets were at the first sealed to the
Apostles, but after they had received the Holy Spirit, all
Scripture was opened to them. However, in whatever way
we interpret, the heavens were opened to Him, that is to
all, on His account; as if the Emperor were to say to any
one preferring a petition for another, This boon I grant not
Gloss, to him but to you; that is, to him, for your sake. GLOSS.
non occ. Q^ SQ fought a glory shone round about Christ, that the
blue concave seemed to be actually cloven. CHRYS. But
though you see it not, be not therefore unbelieving, for in
the beginnings of spiritual matters sensible visions are always
offered, for their sakes who can form no idea of things that
have no body; which if they occur not in later times, yet
faith may be established by those wonders once wrought.
REMIG. As to all those who by baptism are born again,
the door of the kingdom of heaven is opened, so all in
baptism receive the gifts of the Holy Spirit.
Aug. AUG. Christ after He had been once born among men, is
PP- born a second time in the sacraments, that as we adore Him
Serm.
135. 1. then born of a pure mother, so we may now receive Him
immersed in pure water. His mother brought forth her Son,
and is yet virgin; the wave washed Christ, and is holy.
Lastly, that Holy Spirit which was present to Him in the
VER. 16. ST. MATTHEW, 113
womb, now shone round Him in the water, He who then
made Mary pure, now sanctifies the waters. PSEUDO-CHRYS.
The Holy Ghost took the likeness of a dove, as being more
than other animals susceptible of love. All other forms of
righteousness which the servants of God have in truth and
verity, the servants of the Devil have in spurious imitation ;
the love of the Holy Spirit alone an unclean spirit cannot
imitate. And the Holy Ghost has therefore reserved to
Himself this special manifestation of love, because by no
testimony is it so clearly seen where He dwells as by the
grace of love. RABAN. Seven excellencies in the baptized are Raban.
figured by the dove. The dove has her abode near the^^ n
rivers, that when the hawk is seen, she may dive under
water and escape ; she chooses the better grains of corn ; she
feeds the young of other birds ; she does not tear with her
beak; she lacks a gall; she has her rest in the caverns of the
rocks ; for her song she has a plaint. Thus the saints dwell
beside the streams of Divine Scripture, that they may
escape the assaults of the Devil; they choose wholesome
doctrine, and not heretical for their food ; they nourish by
teaching and example, men who have been the children of
the Devil, i. e. the imitators; they do not pervert good
doctrine by tearing it to pieces as the heretics do ; they are
without hate irreconcileable ; they build their nest in the
wounds of Christ s death, which is to them a firm rock, that
is their refuge and hope ; as others delight in song, so do
they in groaning for their sin. CHRYS. It is moreover an
allusion to ancient history ; for in the deluge this creature
appeared bearing an olive-branch, and tidings of rest to the
world. All which things were a type of things to come. For
now also a dove appears pointing out to us our liberator, and
for an olive-branch bringing the adoption of the human race.
Au. It is easy to understand how the Holy Ghost should ^ u .- d Q
be said to be sent, when as it were a dove in visible shape 5.
descended on the Lord ; that is, there was created a certain
appearance for the time in which the Holy Spirit might be
visibly shewn. And this operation thus made visible and offered
to mortal view, is called the mission of the Holy Spirit, not
that His invisible substance was seen, but that the hearts of
men might be roused by the external appearance to con-
VOL. I. I
114 GOSPEL ACCORDING TO CHAP. III.
template tli unseen eternity. Yet this creature in the shape
of which the Spirit appeared, was not taken into unity of
person, as was that human shape taken of the Virgin. For
neither did the Spirit bless the dove, nor unite it with
Himself for all eternity, in unity of person. Further, though
that dove is called the Spirit, so far as to shew that in this
dove was a manifestation of the Spirit, yet can we not say of
the Holy Spirit that He is God and dove, as we say of the
Son that He is God and man ; and yet it is not as we say of
the Son that He is the Lamb of God, as not only has John
Baptist declared, but as John the Evangelist saw the vision
of the Lamb slain in the Apocalypse. For this was a
prophetic vision, not put before the bodily eyes in bodily
shape, but seen in the Spirit in spiritual images. But con
cerning this dove none ever doubted that it was seen with the
bodily eye ; not that we say the Spirit is a dove as we say
1 Cor. Christ is a Rock ; (for that Rock ivas Christ.} For that
Rock already existed as a creature, and from the resemblance
of its operation was called by the name of Christ, (whom it
figured ;) not so this dove, which was created at the moment
for this single purpose. It seems to me to be more lil>:e the
flame which appeared to Moses in the bush, or that which
the people followed in the wilderness, or to the thunderings.
and lightnings which were when the Law was given from the
mount. For all these were visible objects intended to signify
something, and then to pass away. For that such forms
have been from time to time seen, the Holy Spirit is said to
have been sent ; but these bodily forms appeared for the time
to shew what was required, and then ceased to be. JEROME ?
It sate on the head of Jesus, that none might suppose the
voice of the Father spoken to John, and not to the Lord.
17. And lo a voice from heaven, saying, This is
my beloved Son, in whom I am well pleased.
Aug. AUG. Not as before by Moses and the Prophets, neither in
:c type or figure did the Father teach that the Son should
come, but openly shewed Him to be already come. This is
my Son. HILARY; Or, that from these things thus fulfilled
upon Christ, we might learn that after the washing of water
VER. 17. ST. MATTHEW. 115
the Holy Spirit also descends on us from the heavenly gates,
on us also is shed an unction of heavenly glory, and an
adoption to be the sons of God, pronounced by the Father s
voice. JEROME; The mystery of the Trinity is shewn in
this baptism. The Lord is baptized ; the Spirit descends in
shape of a dove ; the voice of the Father is heard giving
testimony to the Son. AMBROSE ; And no wonder that the Ambro-
mystery of the Trinity is not wanting to the Lord s laver,
when even our laver contains the sacrament of the Trinity. 1.
The Lord willed to shew in His own case what He was
after to ordain for men. PsEUDo-AuG. Though Father, Son, Pseudo-
and Holy Ghost are one nature, yet do thou hold most firmly J^p
that They be Three Persons ; that it is the Father alone de Fide
who said, This is my beloved Son ; the Son alone over whom t a rum e c
that voice of the Father was heard; and the Holy Ghost 9 -
alone who in the likeness of a dove descended on Christ at
His baptism. AUG. Here are deeds of the whole Trinity. Aug. de
In their own substance indeed Father, Son, and Holy Spirit 21"" 1V
are One without interval of either place or time ; but in my
mouth they are three separate words, and cannot be pro
nounced at the same time, and in written letters they fill each
their several places. By this comparison may be understood
how the Trinity in Itself indivisible may be manifested
dividedly in the likeness of a visible creation. That the
voice is that of the Father only is manifest from the words,
This is my Son. HILARY ; He witnesses that He is His Hilar.
Son not in name merely, but in very kindred. Sons of God ^ l * m
are we many of us ; but not as He is a Son, a proper and true
Son, in verity, not in estimation, by birth, not adoption.
AUG. The Father loves the Son, but as a father should, not Aug. in
as a master may love a servant; and that as an own Son, not {
an adopted ; therefore He adds, in whom I am well-pleased, n -
REMIG. Or if it be referred to the human nature of Christ,
the sense is, I am pleased in Him, whom alone I have
found without sin. Or according to another reading,
It hath pleased me to appoint Him, by whom to
perform those things I would perform, i. e. the redemption
of the human race. AUG. These words Mark and LukeAug.de
give in the same way ; in the words of the voice that came ^"[ j 4
from Heaven, their expression varies though the sense is the
i 2
116 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. III.
same. For both the words as Matthew gives them, This is
my beloved Son, and as the other two, TJwu art my beloved
Son, express the same sense in the speaker; (and the
heavenly voice, no doubt, uttered one of these,) but one
shews an intention of addressing the testimony thus borne to
the Son to those who stood by ; the other of addressing it to
Himself, as if speaking to Christ He had said, This is my
Son. Not that Christ was taught what He knew before, but
they who stood by heard it, for whose sake the voice came.
Again, when one says, in whom I am well-pleased; another,
in thee it hath pleased me, if you ask which of these was
actually pronounced by that voice; take which you will,
only remembering that those who have not related the same
words as were spoken have related the same sense. That
God is well-pleased with His Son is signified in the first ;
that the Father is by the Son pleased with men is conveyed
in the second form, in thee it hath well-pleased me. Or
you may understand this to have been the one meaning of all
the Evangelists, In Thee have I put My good pleasure, i. e. to
fulfil all My purpose.
CHAP. IV.
1. Then was Jesus led up of the Spirit into the
wilderness to be tempted of the Devil.
2. And when He had fasted forty days and forty
nights, He was afterward an hungred.
PSEUDO-CHRYS. The Lord being baptized by John with
water, is led by the Spirit into the wilderness to be baptized
by the fire of temptation. Then, i. e. when the voice of
the Father had been given from heaven. CHRYS. Whoever chrys.
thou art then that after thy baptism sufferest grievous trials, ^? m
be not troubled thereat; for this thou receivedst arms, to
fight, not to sit idle. God does not hold all trial from us ;
first, that we may feel that we are become stronger; secondly,
that we may not be puffed up by the greatness of the gifts
we have received; thirdly, that the Devil may have experi
ence that we have entirely renounced him; fourthly, that
by it we may be made stronger; fifthly, that we may
receive a sign of the treasure entrusted to us ; for the
Devil would not come upon us to tempt us, did he not
see us advanced to greater honours. HILARY; The Devil s
snares are chiefly spread for the sanctified, because a victory
over the saints is more desired than over others. GREG. Greg.
Some doubt what Spirit it was that led Jesus into the desert, ** ^
for that it is said after, Tlie Devil took him into the holy city.
But true and without question agreeable to the context
is the received opinion, that it was the Holy Spirit; that
His own Spirit should lead Him thither where the evil
spirit should find Him to try Him. AUG. Why did He Aug. de
offer Himself to temptation ? That He might be our mediator I i m * lv *
in vanquishing temptation not by aid only, but by example.
PSEUDO-CHRYS. He was led by the Holy Spirit, not as an
118 GOSPEL ACCORDING TO CHAP. IV-
inferior at the bidding of a greater. For we say led, not
only of him who is constrained by a stronger than he, but
also of him who is induced by reasonable persuasion; as
Andre w found his brother Simon, and brought him to Jesus.
JEROME ; Led, not against His will, or as a prisoner, but
as by a desire for the conflict. PSEUDO-CHRYS. The Devil
comes against men to tempt them, but since He could not
come against Christ, therefore Christ came against the Devil.
Gr g- GREG. We should know that there are three modes of
3 temptation; suggestion, delight, and consent; and we when
we are tempted commonly fall into delight or consent, because
being born of the sin of the flesh, we bear with us whence we
afford strength for the contest; but God who incarnate in the
Virgin s womb came into the world without sin, carried
within Him nothing of a contrary nature. He could then
be tempted by suggestion; but the delight of sin never
gnawed His soul, and therefore all that temptation of the
Devil was without not within Him. CHRYS. The Devil is wont
to be most urgent with temptation, when he sees us solitary;
thus it was in the beginning he tempted the woman when
he found her without the man, and now too the occasion
is offered to the Devil, by the Saviour s being led into the
desert.
Gloss. GLOSS. This desert is that between Jerusalem and Jericho,
selm. n " where the robbers used to resort. It is called Hammaim, i. e.
6 of blood, from the bloodshed which these robbers caused
there; hence the man was said (in the parable) to have
fallen among robbers as he went down from Jerusalem to
Jericho, bearing a figure of Adam, who was overcome by
daemons. It was therefore fit that the place where Christ
overcame the Devil, should be the same in which the Devil
in the parable overcomes man. PSEUDO-CHRYS. Not Christ
only is led into the desert by the Spirit, but also all the
sons of God who have the Holy Spirit. For they are not
content to sit idle, but the Holy Spirit stirs them to take up
some great work, i. e. to go out into the desert where they
shall meet with the Devil ; for there is no unrighteousness
wherewith the Devil is pleased. For all good is without
the flesh and the world, because it is not according to the
will of the flesh and the world. To such a desert then all
VER. 1, 2. ST. MATTHEW. 119
the sons of God go out that they may be tempted. For
example if you are unmarried, the Holy Spirit has in that
led you into the desert, that is, beyond the limits of the
flesh and the world, that you may be tempted by lust. But
he who is married is unmoved by such temptation. Let us
learn that the sons of God are not tempted but when they have
gone forth into the desert, but the children of the Devil whose
life is in the flesh and the world are then overcome and obey;
the good man, having a wife is content; the bad, though he
have a wife is not therewith content, and so in all other
things. The children of the Devil go not out to the Devil
that they may be tempted. For what need that he should
seek the strife who desires not victory ? But the sons of God
having more confidence and desirous of victory, go forth
against him beyond the boundaries of the flesh. For this
cause then Christ also went out to the Devil, that He might
be tempted of him. CHRYS. But that you may learn how
great a good is fasting, and what a mighty shield against the
Devil, and that after baptism you ought to give attention to
fasting and not to lusts, therefore Christ fasted, not Himself
needing it, but teaching us by His example. PSEUDO-
CHRYS. And to fix the measure of our quadragesimal fast,
he fasted forty days and forty nights. CHRYS. But He ex
ceeded not the measure of Moses and Elias, lest it should
bring into doubt the reality of His assumption of the flesh.
GREG. The Creator of all things took no food whatever Greg,
during forty days. We also, at the season of Lent as much jj? Om 1 g n
as in us lies afflict our flesh by abstinence. The number 5.
forty is preserved, because the virtue of the decalogue is
fulfilled in the books of the holy Gospel ; and ten taken four
times amounts to forty. Or, because in this mortal body
we consist of four elements by the delights of which we go
against the Lord s precepts received by the decalogue. And
as we transgress the decalogue through the lusts of this flesh,
it is fitting that we afflict the flesh forty-fold. Or, as by the
Law we offer the tenth of our goods, so we strive to offer the
tenth of our time. And from the first Sunday of Lent to the
rejoicing of the paschal festival is a space of six weeks, or
forty-two days, subtracting from which the six Sundays which
are not kept there remain thirty-six. Now as the year
120 GOSPEL ACCORDING TO CHAP. IV.
consists of three hundred and sixty-five, by the affliction
of these thirty-six we give the tenth of our year to God.
Aug. AUG. Otherwise ; The sum of all wisdom is to be acquainted
Q ! ue^ 3 w i tn tiie Creator and the creature. The Creator is the
q- 81. Trinity, Father, Son, and Holy Ghost; the creature is partly
invisible, as the soul to which we assign a threefold nature,
(as in the command to love God with the whole heart, mind,
and soul,) partly visible as the body, which we divide into
four elements ; the hot, the cold, the liquid, the solid. The
number ten then, which stands for the whole law of life,
taken four times, that is, multiplied by that number which
we assign for the body, because by the body the law is
obeyed or disobeyed, makes the number forty. All the
aliquot parts in this number, viz. 1, 2, 4, 5, 8, 10, 20, taken
together make up the number 50. Hence the time of our
sorrow and affliction is fixed at forty clays ; the state of blessed
joy which shall be hereafter is figured in the quinquagesimal
Aug. festival, i. e. the fifty days from Easter to Pentecost. AUG.
2H> m 2. Not however because Christ fasted immediately after having
received baptism, are we to suppose that He established a
rule to be observed, that we should fast immediately after
His baptism. But when the conflict with the tempter is sore,
then we ought to fast, that the body may fulfil its warfare by
chastisement, and the soul obtain victory by humiliation.
PSEUDO-CHRYS. The Lord knew the thoughts of the Devil,
that he sought to tempt Him; he had heard that Christ had
been born into this world with the preaching of Angels, the
witness of shepherds, the inquiry of the Magi, and the
testimony of John. Thus the Lord proceeded against him,
not as God, but as man, or rather both as God and man.
For in forty days of fasting not to have been an hungred was
not as man; to be ever an hungred was not as God. He was
an hungred then that the God might not be certainly mani
fested, and so the hopes of the Devil in tempting Him be
extinguished, and His own victory hindered. HILARY ;
He was an hungred, not during the forty days, but after them.
Therefore when the Lord hungred, it was not that the effects
of abstinence then first came upon Him, but that His
humanity was left to its own strength. For the Devil was
to be overcome, not by the God, but by the flesh. By this
VEE. 3, 4. ST. MATTHEW. 121
was figured, that after those forty days which He was to
tarry on earth after His passion were accomplished, He
should hunger for the salvation of man, at which time He
carried back again to God His Father the expected gift, the
humanity which He had taken on Him.
3. And when the Tempter came to Him, he said, If
Thou be the Son of God, command that these stones
be made bread.
4. But He answered and said, It is written, Man
shall not live by bread alone, but by every word that
proceedeth out of the mouth of God.
PSEUDO-CHRYS. The Devil who had begun to despair
when he saw that Christ fasted forty days, now again began
to hope when he saw that he was an hungred; and then the
tempter came to him. If then you shall have fasted and
after been tempted, say not, I have lost the fruit of my fast ;
for though it have not availed to hinder temptation, it will
avail to hinder you from being overcome by temptation.
GREG. If we observe the successive steps of the temptation, Greg,
we shall be able to estimate by how much we are freed from ubl SU P
temptation. The old enemy tempted the first man through
his belly, when he persuaded him to eat of the forbidden
fruit; through ambition when he said, Ye shall be as gods;
through covetousness when he said, Knowing good and evil;
for there is a covetousness not only of money, but of great
ness, when a high estate above our measure is sought. By
the same method in which he had overcome the first Adam,
in that same was he overcome when he tempted the second
Adam. He tempted through the belly when he said, Com
mand that these stones become loaves; through ambition
when he said, If thou be the Son of God, cast thyself down
from hence; through covetousness of lofty condition in the
words, All these things will I give thee. AMBROSE; HeAmbros.
begins with that which had once been the means of his J. n ^
victory, the palate; If thou be the Son of God , command that
these stones become loaves. What means such a beginning
as this, but that he knew that the Son of God was to come,
yet believed not that He was come on account of His fleshly
GOSPEL ACCORDING TO CHAP. IVl
infirmity. His speech is in part that of an enquirer, in part
that of a tempter; he professes to believe Him God, he
strives to deceive Him as man. HILARY; And therefore in
the temptation he makes a proposal of such a double kind by
which His divinity would be made known by the miracle of
the transformation, the weakness of the man deceived by the
delight of food. JEROME ; But thou art caught, O Enemy,
in a dilemma. If these stones can be made bread at His
word, your temptation is vain against one so mighty. If He
cannot make them bread, your suspicions that this is the Son
of God must be vain.
PSEUDO-CHRYS. But as the Devil blinds all men, so is he
now invisibly made blind by Christ. He found Him an
hungred at the end of forty days, and knew not that He had
continued through those forty without being hungry. When
he suspected Him not to be the Son of God, he considered
not that the mighty Champion can descend to things that be
weak, but the weak cannot ascend to things that are high.
We may more readily infer from His not being an hungred
for so many days that He is God, than from His being
an hungred after that time that He is man. But it may be
said, Moses and Elias fasted forty days, and were men. But
they hungred and endured, He for the space of forty days
hungred not, but afterwards. To be hungry and yet refuse
food is within the endurance of man ; not be hungry belongs
to the Divine nature only. JEROME ; Christ s purpose was
Leo; to vanquish by humility; LEO; hence he opposed the
gg r * adversary rather by testimonies out of the Law, than by
miraculous powers; thus at the same time giving more
honour to man, and more disgrace to the adversary, when
the enemy of the human race thus seemed to be overcome by
Greg, man rather than by God. GREG. So the Lord when tempted
ubi sup. ^ fa e D ev ji answered only with precepts of Holy Writ, and
He who could have drowned His tempter in the abyss,
displayed not the might of His power; giving us an example,
that when we suffer any thing at the hands of evil men,
we should be stirred up to learning rather than to revenge.
PSEUDO-CHRYS. He said not, I live not, but, Man doth not
live by bread alone, that the Devil might still ask, // thou be
the Son of God. If He be God, it is as though He shunned
EU 5 7. ST. MATTHEW, 123
) display what He had power to do; if man, it is a crafty
/ill that His want of power should not be detected. RABANUS;
liis verse is quoted from Deuteronomy. Whoso then feeds c. 8, 3.
ot on the Word of God, he lives not; as the body of man
annot live without earthly food, so cannot his soul without
rod s word. This word is said to proceed out of the mouth
f God, where he reveals His will by Scripture testimonies.
5. Then the Devil taketh Him up into the holy
;ity, and setteth Him on a pinnacle of the temple,
b*. And saith unto Him, If Thou be the Son of
jod, cast Thyself down ; for it is written, He shall
rive His Angels charge concerning Thee : and in
;heir hands they shall bear Thee up, lest at any time
Thou dash Thy foot against a stone.
7. Jesus said unto Him, It is written again, Thou
ihalt not tempt the Lord thy God.
i**
\ PSEUDO-CHRYS. From this first answer of Christ, the Devil
:ould learn nothing certain whether He \vere God or man;
be therefore betook him to another temptation, saying within
umself; This man who is not sensible of the appetite of
hunger, if not the Son of God, is yet a holy man ; and such
lo attain strength not to be overcome by hunger; but
when they have subdued every necessity of the flesh, they
often fall by desire of empty glory. Therefore he began
to tempt Him by this empty glory. JEROME; Took him,
not because the Lord was weak, but the enemy proud; he
imputed to a necessity what the Saviour did willingly.
RABANUS ; Jerusalem was called the Holy City, for in it was
the Temple of God, the Holy of holies, and the worship of
the one God according to the law of Moses. REMIG. This
shews that the Devil lies in wait for Christ s faithful people
even in the sacred places. GREGORY; Behold when it is Greg,
said that this God was taken by the Devil into the holy ubl sup *
city, pious ears tremble to hear, and yet the Devil is head
and chief among the wicked ; what wonder that He suffered
Himself to be led up a mountain by the wicked one himself,
who suffered Himself to be crucified by his members. GLOSS. Gloss.
ord.
124 GOSPEL ACCORDING TO CHAP. IV.
The Devil places us on high places by exalting with pride,
that he may dash us to the ground again. REMIG. The
pinnacle is the seat of the doctors ; for the temple had not
a pointed roof like our houses, but was flat on the top after
the manner of the country of Palestine, and in the temple
were three stories. It should be known, that the pinnacle
was on the floor, and in each story was one pinnacle.
Whether then he placed Him on the pinnacle in the first
story, or that in the second, or the third, he placed Him
Gloss, whence a fall was possible. GLOSS. Observe here that all
these things were done with bodily sense, and by careful
comparison of the context it seems probable that the Devil
appeared in human form. PSEUDO-CHRYS. Perhaps you
may say, How could he in the sight of all place Him bodily
upon the temple? Perhaps the Devil so took Him as though
He were visible to all, while He, without the Devil being
Gloss, aware of it, made Himself invisible. GLOSS. He set Him on a
selnf "" pi nnac ^ e f the temple when he would tempt Him through
ambition, because in this seat of the doctors he had before
taken many through the same temptation, and therefore
thought that when set in the same seat. He might in like
manner be puffed up with vain pride. JEROME ; In the
several temptations the single aim of the Devil is to find
if He be the Son of God, but he is so answered as at last
to depart in doubt; He says, Cast thyself] because the voice
of the Devil, which is always calling men downwards, has
power to persuade them, but may not compel them to fall.
PSEUDO-CHRYS. How does he expect to discover by this
proposition whether He be the Son of God or not? For to
fly through the air is not proper to the Divine nature, for it
is not useful to any. If then any were to attempt to fly
when challenged to it, he would be acting from ostentation,
and would so belong rather to the Devil than to God. If it
is enough to a wise man to be what he is, and he has no
wish to seem what he is not, how much more should the
Son of God hold it not necessary to shew what He is ; He
of whom none can know so much as He is in Himself?
AMBROSE; But as Satan transfigures himself into an Angel
of light, and spreads a snare for the faithful, even from the
divine Scriptures, so now he uses its texts, not to instruct
VER. 5 7. ST. MATTHEW. 125
but to receive. JEROME ; This verse we read in the ninetieth Ps. 91,
Psalm, but that is a prophecy not of Christ, but of some holy
man, so the Devil interprets Scripture amiss. PSEUDO-
CHRYS. For the Son of God in truth is not borne of Angels,
but Himself bears them, or if He be borne in their arms,
it is not from weakness, lest He dash His foot against a
stone, but for the honour. O thou Devil, thou hast read
that the Son of God is borne in Angels arms, hast thou not
also read that He shall tread upon the asp and basilisk? But
the one text he brings forward as proud, the other he omits
as crafty. CHRYS. Observe that Scripture is brought forward
by the Lord only with an apt meaning, but by the Devil
irreverently; for that where it is written, He shall give his
Angels charge over thee, is not an exhortation to cast
Himself headlong. GLOSS. We must explain thus; Scripture Gloss,
says of any good man, that He has given it in charge to HiSg e p f mt n
Angels, that is to His ministering spirits, to bear him in
itheir hands, i. e. by their aid to guard him that he dash
not his foot against a stone, i. e. keep his heart that it
stumble not at the old law written in tables of stone. Or by
the stone may be understood every occasion of sin and
error. RABAN. It should be noted, that though our Saviour
suffered Himself to be placed by the Devil on a pinnacle
of the temple, yet refused to come down also at his command,
giving us an example, that whosoever bids us ascend the
strait way of truth we should obey. But if he would again
cast us down from the height of truth and virtue to the
depth of error we should not hearken to him. JEROME ; The
false Scripture darts of the Devil He brands with the true
shield of Scripture. HILARY ; Thus beating down the efforts
of the Devil, He professes Himself both God and Lord.
PSEUDO-CHRYS. Yet He says not, Thou shalt not tempt me
thy Lord God; but, Thou shalt not tempt the Lord thy
God; which every man of God when tempted by the Devil
might say ; for whoso tempts a man of God, tempts God.
RABANUS; Otherwise, it was a suggestion to Him, as man,
that He should seek by requiring some miracle to know
the greatness of God s power. AUG. It is a part of sound c< ^
doctrine, that when man has any other means, he should Faust.
not tempt the Lord his God. THEOD. And it is to tempt Theod.
126 GOSPEL ACCORDING TO CHAP. IV.
God, in any thing to expose one s self to danger without
cause. JEROME ; It should be noted, that the required texts
are taken from the book of Deuteronomy only, that He might
shew the sacraments of the second Law.
,
8. Again, the Devil taketh Him up into an ex
ceeding high mountain, and sheweth Him all the
kingdoms of the world, and the glory of them ;
9. And saith unto Him, All these things will
give Thee, if Thou wilt fall down and worship me.
10. Then saith Jesus unto him, Get thee hence,
Satan : for it is written, Thou shalt worship the
Lord thy God, and Him only shalt thou serve.
1 1 . Then the Devil leaveth Him, and, behold,
Angels came and ministered unto Him.
PSEUDO-CHRYS. The Devil, left in uncertainty by this
second reply, passes to a third temptation. Christ had broken
the nets of appetite, had passed over those of ambition, he
now spreads for Him those of covetousness ; He taketh
him up into a very high mountain, such as in going round
about the earth he had noticed rising above the rest. The
higher the mountain, the wider the view from it. He shews
Him not so as that they truly saw the very kingdoms, cities,
nations, their silver and their gold; but the quarters of the
earth where each kingdom and city lay. As suppose from some
high ground I were to point out to you, see there lies Rome,
there Alexandria; you are not supposed to see the towns
themselves, but the quarter in which they lie. Thus the
Devil might point out the several quarters with his finger,
and recount in words the greatness of each kingdom and
its condition ; for that is said to be shewn whch is in any
Ori wa y P resen ted to the understanding. ORIGEN ; We are not to
in Luc. suppose that when he shewed Him the kingdoms of the
world, he presented before Him the kingdom of Persia,
for instance, or India; but he shewed his own kingdom,
how he reigns in the world, that is, how some are governed
by fornication, some by avarice. REMIG. By their glory.
. 8 11. ST. MATTHEW. 127
is meant, their gold and silver, precious stones and temporal
goods. RABAN. The Devil shews all this to the Lord, not
as though he had power to extend his vision or shew Him
any thing unknown. But setting forth in speech as excellent
and pleasant, that vain worldly pomp wherein himself de
lighted, he thought by suggestion of it, to create in Christ a
love of it. GLOSS. He saw not, as we see, with the eye of Gloss,
lust, but as a physician looks on disease without receiving
any hurt. JEROME; An arrogant and vain vaunt; for he
hath not the power to bestow all kingdoms, since many
of the saints have, we know, been made kings by God.
PSEUDO-CHRYS. But such things as are gotten by iniquity
in this world, as riches, for instance, gained by fraud or
perjury, these the Devil bestows. The Devil therefore
cannot give riches to whom he will, but to those only who
are willing to receive them of him. REMIG. Wonderful
infatuation in the Devil ! To promise earthly kingdoms
to Him who gives heavenly kingdoms to His faithful people,
and the glory of earth to Him who is Lord of the glory of
heaven ! AMBROSE ; Ambition has its dangers at home; that Amb.
it may govern, it is first others slave; it bows in flattery J. n iv u jj
that it may rule in honour ; and while it would be exalted,
it is made to stoop. GLOSS. See the Devil s pride as of old. Gloss.
In the beginning he sought to make himself equal with God, no
now he seeks to usurp the honours due to God, saying,
If thou wilt fall down and worship me. Who then worships
the Devil must first fall down.
PSEUDO-CHRYS. With these words He puts an end to
the temptations of the Devil, that they should proceed no
further. JEROME ; The Devil and Peter are not, as many
suppose, condemned to the same sentence. To Peter it is
said, Get thee behind me, Satan; i. e. follow thou behind
Me who art contrary to My will. But here it is, Go, Satan,
and is not added behind Me, that we may understand into
the fire prepared for thee and thy angels. REMIG. Other
copies read, Get thee behind me; i. e. remember thee in
what glory thou wast created, and into what misery thou
hast fallen. PSEUDO-CHRYS. Observe how Christ when
Himself suffered wrong at the hands of the Devil, being
tempted of him, saying, If thou be the Son of God, cast
128 GOSPEL ACCORDING TO CHAP. IV.
thyself down, yet was not moved to chide the Devil. But
now when the Devil usurps the honour of God, he is wroth,
and drives him away, saying, Go thy way, Satan; that we
may learn by His example to bear injuries to ourselves
with magnanimity, but wrongs to God, to endure not so
much as to hear ; for to be patient under our own wrongs
is praiseworthy, to dissemble when God is wronged is
impiety. JEROME ; When the Devil says to the Saviour,
If thou wilt fall down and worship me, he is answered
by the contrary declaration, that it more becomes him to
Aug. worship Jesus as his Lord and God. AUG. The one Lord
Serm. our God is the Holy Trinity, to which alone we justly owe
Arian. the service of piety. ID. By service is to be understood the
Aug. De honour due to God ; as our version renders the Greek word
Civ.Dei, t i a t r ia 5 wherever it occurs in Scripture, by c service (servitus),
but that service which is due to men (as where the Apostle
bids slaves be subject to their masters) is in Greek called
dulia; while latria, always, or so often that we say always,
is used of that worship which belongs to God. PSEUDO-
CHRYS. The Devil, we may fairly suppose, did not depart in
obedience to the command, but the Divine nature of Christ,
and the Holy Spirit which was in Him drove him thence,
and then the Devil left him. Which also serves for our
consolation, to see that the Devil does not tempt the men
of God so long as he wills, but so long as Christ suffers.
And though He may suffer him to tempt for a short time,
yet in the end He drives him away because of the weakness
Aug. De of our nature. AUG. After the temptation the Holy Angels, to
Civ^Dei, ke dreaded of all unclean spirits, ministered to the Lord, by
which it was made yet more manifest to the daemons how great
was His power. PSEUDO-CHRYS. He says not Angels de
scended from heaven, that it may be known that they were
ever on the earth to minister to Him, but had now by the
Lord s command departed from Him, to give opportunity
for the Devil to approach, who perhaps when he saw Him
surrounded by Angels would not have come near Him.
But in what matters they ministered to Him, we cannot
know, whether in the healing diseases, or purifying souls,
or casting out daemons ; for all these things He does by
the ministration of Angels, so that what they do, Himself
VER. 11. ST. MATTHEW. 129
appears to do. However it is manifest, that they did not
now minister to Him because His weakness needed it, but
for the honour of His power; for it is not said that they
i succoured Him, but that they ministered to Him. GREGORY; Greg.
In these things is shewn the twofold nature in one person;
it is the man whom the Devil tempts; the same is God toEzek. i.
whom Angels minister. PSEUDO-CHRYS. Now let us shortly "
non occ.
in
review what is signified by Christ s temptations. Thei.l.n.1
fasting is abstinence from things evil, hunger is the desire""
of evil, bread is the gratification of the desire. He who
indulges himself in any evil thing, turns stones into bread.
Let him answer to the Devil s persuasions that man does
not live by the indulgence of desire alone, but by keeping
the commands of God. When any is puffed up as though
he were holy he is led to the temple, and when he esteems
himself to have reached the summit of holiness he is set on
a pinnacle of the temple. And this temptation follows the
first, because victory over temptation begets conceit. But
observe that Christ had voluntarily undertaken the fasting ;
but was led to the temple by the Devil ; therefore do you
voluntarily use praiseworthy abstinence, but suffer yourself
not to be exalted to the summit of sanctity; fly high-minded-
ness, and you will not suffer a fall. The ascent of the moun
tain is the going forward to great riches, and the glory of
this world which springs from pride of heart. When you
desire to become rich, that is, to ascend the mountain, you
begin to think of the ways of gaining wealth and honours,
then the prince of this world is shewing you the glory of his
kingdom. In the third place He provides you reasons, that
if you seek to obtain all these things, you should serve him,
and neglect the righteousness of God. HILARY; When we
have overcome the Devil and bruised his head, we see that
Angels ministry and the offices of heavenly virtues will not
be wanting to us. AUG. Luke has not given the temptations Aug. De
in the same order as Matthew; so that we do not know
whether the pinnacle of the temple, or the ascent of the
mountain, was first in the action ; but it is of no importance,
so long as it is only clear that all of them were truly done.
GLOSS. Though Luke s order seems the more historical ;
Matthew relates the temptations as they were done to Adam,
VOL. i. K
130 GOSPEL ACCORDING TO CHAP. IV.
12. Now when Jesus had heard that John was cast
into prison, He departed into Galilee ;
13. And leaving Nazareth., He came and dwelt in
Capernaum, which is upon the sea coast, in the
borders of Zabulon and Nephthalim :
14. That it might be fulfilled which was spoken
by Esaias the prophet, saying,
15. The land of Zabulon, and the land of Nephtha
lim, by the way of the sea, beyond Jordan, Galilee of
the Gentiles ;
16. The people which sat in darkness saw great
light ; and to them which sat in the region and
shadow of death light is sprung up.
RABANUS; Matthew having related the forty days fast, the
temptation of Christ, and the ministry of Angels, proceeds,
Jesus having heard that John was cast into prison. PSEUDO-
CHRYS. By God without doubt, for none can effect any
thing against a holy man, unless God deliver him up. He
withdrew into Galilee, that is, out of Judaea ; both that He
might reserve His passion to the fit time, and that He might
Chrys. se ^ us an example of flying from danger. CHRYS. It is not
Hom. blameworthy not to throw one s self into peril, but when one
has fallen into it, not to endure manfully. He departed from
Judaea both to soften Jewish animosity, and to fulfil a
prophecy, seeking moreover to fish for those masters of the
world who dwelt in Galilee. Note also how when He
would depart to the Gentiles, He received good cause from
the Jews ; His forerunner was thrown into prison, which
Gloss, compelled Jesus to pass into Galilee of the Gentiles. GLOSS.
ap.^An- jj e came as Luk e writes to Nazareth, where He had been
selm.
brought up, and there entering into the synagogue, He read
and spoke many things, for which they sought to throw Him
down from the rock, and thence He went to Capernaum ; for
which Matthew has only, And leaving the town of Nazareth,
Gloss. He came and dwelt at Capernaum. GLOSS; Nazareth is
ord - a village in Galilee near Mount Tabor; Capernaum a town
in Galilee of the Gentiles near the Lake of Gennesaret ; and
VER. 12 16. ST. MATTHEW. 131
this is the meaning of the word, on the sea coast. He
adds further in the borders of Zabidon and Naphtali, where
was the first captivity of the Jews by the Assyrians. Thus
where the Law was first forgotten, there the Gospel was first
preached; and from a place as it were between the two it
was spread both to Jews and Gentiles. REMIG. He left one,
viz. Nazareth, that He might enlighten more by His preaching
and miracles. Thus leaving an example to all preachers
that they should preach at a time and in places where they
may do good, to as many as possible. In the prophecy, the
words are these, At that first time the land of Zabulon and^ 9, 1
the land of Naphtali was lightened, and at the last time was
increased the way of the sea beyond Jordan, Galilee of the
Gentiles. JEROME; They are said at the first time to be ni eron<
lightened from the burden of sin, because in the country of 111 Esai -
these two tribes, the Saviour first preached the Gospel
at the last time their faith was increased, most of the Jews
remaining in error. By the sea here is meant the Lake
of Gennesaret, a lake formed by the waters of the Jordan, on
its shores are the towns of Capernaum, Tiberias, Bethsaida,
and Corozaim, in which district principally Christ preached.
Or, according to the interpretation of those Hebrews who
believe in Christ, the two tribes Zabulon and Naphtali were
taken captive by the Assyrians, and Galilee was left desert;
and the prophet therefore says that it was lightened, because
it had before suffered the sins of the people ; but afterwards
the remaining tribes who dwelt beyond Jordan and in
Samaria were led into captivity ; and Scripture here means
that the region which had been the first to suffer captivity,
now was the first to see the light of Christ s preaching. The
Nazarenes again interpret that this was the first part of the
country that, on the coming of Christ, was freed from the
errors of the Pharisees, and after by the Gospel of the
Apostle Paul, the preaching was increased or multiplied
throughout all the countries of the Gentiles. GLOSS. But Gloss
Matthew here so quotes the passage as to make them all a P- An -
nominative cases referring to one verb. The land of* e
Zabulon, and the land of Naphtali, which is the way of the
sea, and which is beyond Jordan, viz. the people of Galilee of
the Gentiles, the people which walked in darkness. GLOSS. G j ose>
K 2 ord.
132 GOSPEL ACCORDING TO CHAP. IV.
Note that there are two Galilees ; one of the Jews, the other
of the Gentiles. This division of Galilee had existed from
Solomon s time, who gave twenty cities in Galilee to Hyram,
King of Tyre ; this part was afterwards called Galilee of the
Hieron. Gentiles ; the remainder, of the Jews. JEROME ; Or we must
l ^ read, beyond Jordan, of Galilee of tlie Gentiles; so, I mean, that
the people who either sat, or walked in darkness, have seen
light, and that not a faint light, as the light of the Prophets,
but a great light, as of Him who in the Gospel speaks thus, / am
the light of the world. Between death and the shadow of death
I suppose this difference ; death is said of such as have gone
down to the grave with the works of death ; the shadow of
such as live in sin, and have not yet departed from this
world; these may, if they will, yet turn to repentance.
PSEUDO-CHRYS. Otherwise, the Gentiles who worshipped
idols, and daemons, were they who sat in the region of the
shadow of death ; the Jews, who did the works of the Law,
were in darkness, because the righteousness of God was not
yet manifested to them. CHRYS. But that you may learn
that he speaks not of natural day and night, he calls the
light, a great light, which is in other places called the true
light; and he adds, the shadow of death, to explain what he
means by darkness. The words arose, and shined, shew,
that they found it not of their own seeking, but God Himself
appeared to them, they did not first run to the light; for
men were in the greatest miseries before Christ s coming;
they did not walk but sate in darkness ; which was a sign
that they hoped for deliverance ; for as not knowing what
way they should go, shut in by darkness they sate down,
having now no power to stand. By darkness he means here,
error and ungodliness.
Raban. RABAN. In allegory, John and the rest of the Prophets
ap. An- were the voice going before the Word. When prophecy
ceased and was fettered, then came the Word, fulfilling
what the Prophet had spoken of it, Pie departed into
Galilee, i. e. from figure to verity. Or, into the Church,
which is a passing from vice to virtue. Nazareth is in
terpreted 4 a flower, Capernaum, the beautiful village;
He left therefore the flower of figure, (in which was
mystically intended the fruit of the Gospel,) and came
VER. 12 16. ST. MATTHEW. 133
into the Church^which was beautiful with Christ s virtues.
It is by the sea-coast 9 because placed near the waves of
this world, it is daily beaten by the storms of persecution.
It is situated between Zabulon and Naphtali, i. e. common
to Jews and Gentiles. Zabulon is interpreted, ( the abode
of strength f because the Apostles, who were chosen from
Judaea, were strong. Nephtali, f extension, because the
Church of the Gentiles was extended through the world.
AUG. John relates in his Gospel the calling of Peter, Aug.de
Andrew, and Nathanael, and the miracle in Cana, before Ev.iU 7.
Jesus departure into Galilee ; all these things the other
-Evangelists have omitted, carrying on the thread of their
narrative with Jesus return into Galilee. We must
understand then that some days intervened, during which
the things took place concerning the calling of the disciples
which John relates. REMIG. But this should be considered
with more care, viz. that John says that the Lord went
into Galilee, before John the Baptist was thrown into
prison. According to John s Gospel after the water turned
into wine, and his going down to Capernaum, and after
his going up to Jerusalem, he returned into Judaea and
baptized, and John was not yet cast into prison. But
here it is after John s imprisonment that He retires into
Galilee, and with this Mark agrees. But we need not
suppose any contradiction here. John speaks of the Lord s
first coming into Galilee, which was before the imprisonment
of John. He speaks in another place of His second coming j h n 4
into Galilee, and the other Evangelists mention only this 3 *
second coming into Galilee which was after John s im
prisonment. EUSEB. It is related that John preached theEuseb.
Gospel almost up to the close of his life without setting. 1 .! ^-
forth any thing in writing, and at length came to write for
this reason. The three first written Gospels having come to
his knowledge, he confirmed the truth of their history by his
own testimony ; but there were yet some things wanting,
especially an account of what the Lord had done at the first
beginning of His preaching. And it is true that the other
three Gospels seem to contain only those things which
were done in that year in which John the Baptist was
put into prison, or executed. For Matthew, after the
134 GOSPEL ACCORDING TO CHAP. IV.
temptation, proceeds immediately, Hearing that John was
delivered up ; and Mark in like manner. Luke again,
even before relating one of Christ s actions, tells that Herod
had shut up John in prison. The Apostle John then was
requested to put into writing what the preceding Evangelists
had left out before the imprisonment of John ; hence he says
in his Gospel, this beginning of miracles did Jesus.
17. From that time Jesus began to preach, and to
say, Repent : for the kingdom of Heaven is at hand.
PSEUDO-CHRYS. Christ s Gospel should be preached by
him who can control his appetites, who contemns the
goods of this life, and desires not empty honours. Prom
this time began Jesus to preach, that is, after having been
tempted, He had overcome hunger in the desert, despised
covetousness on the mountain, rejected ambitious desires
in the temple. Or from the time that John was delivered
up ; for had He begun to preach while John was yet
preaching, He would have made John be lightly accounted
of, and John s preaching would have been thought super
fluous by the side of Christ s teaching; as when the sun
rises at the same time with the morning star, the star s
brightness is hid. CHRYS. For another cause also He
did not preach till John was in prison, that the multitude
might not be split into two parties ; or as John did no
miracle, all men would have been drawn to Christ by His
miracles. RABAN. In this He further teaches that none
should despise the words of a person inferior to Him ;
1 Cor. as also the Apostle, If any thing be revealed to him that
14 30 - sits, let the first hold his peace. PSEUDO-CHRYS. He did
wisely in making now the beginning of His preaching,
that He should not trample upon John s teaching, but
that He might the rather confirm it and demonstrate him
to have been a true witness. JEROME; Shewing also
thereby that He was Son of that same God whose prophet
John was ; and therefore He says, Repent ye. PSEUDO-
CHRYS. He does not straightway preach righteousness
which all knew, but repentance, which all needed. Who
then dared to say, I desire to be good, but am not able ?
VER. 18 -22. ST. MATTHEW, 135
For repentance corrects the will; and if ye will not
repent through fear of evil, at least ye may for the pleasure
of good things; hence He says, the kingdom of heaven
is at hand; that is, the blessings of the heavenly kingdom.
As if He had said, Prepare yourselves by repentance, for the
time of eternal reward is at hand. REMIG. And note, He does
not say the kingdom of the Canaanite, or the Jebusite, is
at hand ; but the kingdom of heaven. The law promised
worldly goods, but the Lord heavenly kingdoms. CHRYS.
Also observe how that in this His first address He says
nothing of Himself openly; and that very suitably to
the case, for they had yet no right opinion concerning
Him. In this commencement moreover He speaks nothing
severe, nothing burdensome, as John had concerning the
axe laid to the root of the condemned tree, and the like;
but he puts first things merciful, preaching the glad tidings
of the kingdom of heaven. JEROME; Mystically interpreted,
Christ begins to preach as soon as John was delivered to
prison, because when the Law ceased, the Gospel com
menced.
18. And Jesus, walking by the sea of Galilee, saw
two brethren, Simon called Peter, and Andrew his
brother, casting a net into the sea : for they were
fishers.
19. And He saith unto them, Follow Me, and I will
make you fishers of men.
20. And they straightway left their nets, and
followed Him.
21. And going on from thence, he saw other two
brethren, James the son of Zebedee, and John his
brother, in a ship with Zebedee their father, mending
their nets ; and He called them.
22. And they immediately left the ship and their
father, and followed Him.
PSEUDO-CHRYS. Before He spoke or did any thing, Christ
called Apostles, that neither word nor deed of His should be
136 GOSPEL ACCORDING TO CHAP. IV.
hid from their knowledge, so that they may afterwards say
Acts 4, with confidence. What we have seen and heard, that we
20
cannot but speak. RABANUS ; The sea of Galilee, the lake
of Gennesareth, the sea of Tiberias, and the salt lake, are one
Gloss. an d the same. GLOSS. He rightly goes to fishing places,
when about to fish for fishermen. REMIG. Saw, that is, not
so much with the bodily eye, as spiritually viewing their
hearts. CHRYS. He calls them while actually working at
their employment, to shew that to follow Him ought to be
preferred to all occupations. They were just then casting
a net into the sea, which agreed with their future office.
Aug. AUG. He chose not kings, senators, philosophers, or
J97?2. orators, but he chose common, poor, and untaught fisher-
Aug. men. TD. Had one learned been chosen, he might have
{ ( ^ t n m attributed the choice to the merit of his learning. But our
viii. 7. Lord Jesus Christ, willing to bow the necks of the proud,
sought not to gain fishermen by orators, but gained an
Emperor by a fisherman. Great was Cyprian the pleader,
but Peter the fisherman was before him. PSEUDO-CHRYS.
The operations of their secular craft were a prophecy of their
future dignity. As he who casts his net into the water
knows not what fishes he shall take, so the teacher casts the
net of the divine word upon the people, not knowing who
among them will come to God. Those whom God shall stir
abide in his doctrine. REMIG. Of these fishermen the Lord
Jer. 16, speaks by Jeremiah. / will send my fishers among you, and
they shall catch you. GLOSS. Follow me, not so much with
interlin. your feet as in your hearts and your life. PSEUDO-CHRYS.
Fishers of men, that is, teachers, that with the net of God s
word you may catch men out of this world of storm and
danger, in which men do not walk but are rather borne
along, the Devil by pleasure drawing them into sin where
men devour one another as the stronger fishes do the weaker,
withdrawn from hence they may live upon the land, being
Gre^r. made members of Christ s body. GREG. Peter and Andrew
Hom. m} ia( i seen (; nr i s t work no miracle, had heard from him no
hi van. t m
v. l. word of the promise of the eternal reward, yet at this single
bidding of the Lord they forgot all that they had seemed to
possess, and straightway left their nets, and folio teed Him.
In which deed we ought rather to consider their wills than
VER. 18 22. ST. MATTHEW. 137
the amount of their property. He leaves much who keeps
nothing for himself, he parts with much, who with his
possessions renounces his lusts. Those who followed Christ
gave up enough to be coveted by those who did not follow.
Our outward goods, however small, are enough for the Lord ;
He does not weigh the sacrifice by how much is offered, but
out of how much it is offered. The kingdom of God is not to
be valued at a certain price, but whatever a man has, much or
little, is equally available. PSEUDO-CHRYS. These disciples
did not follow Christ from desire of the honour of a doctor,
but because they coveted the labour itself; they knew how
precious is the soul of man, how pleasant to God is his
salvation, and how great its reward. CHRYS. To so great a
promise they trusted, and believed that they should catch
others by those same words by which themselves had been
caught. PsEUDO-CiiRYS. These were their desires, for
which they left ail and followed ; teaching us thereby that
none can possess earthly things and perfectly attain to
heavenly things.
GLOSS. These last disciples were an example to such
leave their property for the love of Christ ; now follows an a P- An -
example of others who postponed earthly affection to God.
Observe how He calls them two and two, as He afterwards
sent them two and two to preach. GREG. Hereby w r e are Greg.
also silently admonished, that he who wants affection towards
others, ought not to take on him the office of preaching. 1.
The precepts of charity are two, and between less than two
there can be no love. PSEUDO-CHRYS. Rightly did He
thus build the foundations of the brotherhood of the Church
on love, that from such roots a copious sap of love might
flow to the branches ; and that too on natural or human love,
that nature as well as grace might bind their love more
firmly. They were moreover brothers ; and so did God in
the Old Testament lay the foundations of His building on
Moses jmji- Aarpn^ brothers. But as the grace of the New
Testament is more abundant than that of the Old, therefore
the first people were built upon one pair of brethren, but the
new people upon two. They were wank tHf/ their nets, a
proof of the extremest indigence ; they repaired the old
because they had not whence they should buy new. And
138 GOSPEL ACCORDING TO CHAP. IV
what shews their great filial piety, in this their great povert)
they deserted not their father, but carried him with them ir
their vessel, not that he might aid in their labour, but have
the enjoyment of his sons presence. CHRYS. It is no small
sign of goodness, to bear poverty easily, to live by honest
labour, to be bound together by virtue of affection, to keep
their poor father with them, and to toil in his service.
PSEUDO-CHRYS. We may not dare to consider the former
disciples as more quick to preach, because they were casting
their nets ; and these latter as less active, because they were
yet making ready only; for it is Christ alone that may know
their differences. But perhaps we may say that the first
were casting their nets, because Peter preached the Gospel,
but committed it not to paper the others were making ready
their nets, because John composed a Gospel. He called
them together, for by their abode they were fellow-towns
men, in affection attached, in profession agreed, and united
by brotherly tenderness. He called them then at once, that
united by so many common blessings they might not be
separated by a separate call. CHRYS. He made no promise
to them when He called them, as He had to the former,
for the obedience of the first had made the way plain for
them. Besides, they had heard many things concerning
Him, as being friends and townsmen of the others.
PSEUDO-CHRYS. There are three things which we must
leave who would come to Christ; carnal actions, which
are signified in the fishing nets; worldly substance, in
the ship ; parents, which are signified in their father.
They left their own vessel, that they might become governors
of the vessel of the Church ; they left their nets, as having
no longer to draw out fishes on to the earthly shore, but
men to the heavenly ; they left their father, that they might
become the spiritual fathers of all. HILARY ; By this
that they left their occupation and their father s house
we are taught, that when we would follow Christ we
should not be holden of the cares of secular life, or of
the society of the paternal mansion. REMIG. Mystically,
by the sea is figured this world, because of its bitterness
and its tossing waves. Galilee is interpreted, rolling
or c a wheel, and shews the changeableness of the world.
VER. 18 22. ST. MATTHEW. 139
Jesus walked by the sea when He came to us by in
carnation, for He took on Him of the Virgin not the
flesh of sin, but the likeness of the flesh of sin. By the
two brothers, two people are signified born of one God
their Father; He saw them when He looked on them in
His mercy. In Peter, (which is interpreted c owning/)
who is called Simon, (i. e. obedient,) is signified the
Jewish nation, who acknowledged God in the Law, and
obeyed His commandments ; Andrew, which is interpreted
f manly or i graceful, signifies the Gentiles, who after
they had come to the knowledge of God, manfully abode
in the faith. He called us His people when He sent the
preachers into the world, saying, Follow me; that is,
[eave the deceiver, follow your Creator. Of both people
there were made fishers of men, that is, preachers. Leaving
their ships, that is, carnal desires, and their nets, that
is, love of the world, they followed Christ. By James
is understood the Jewish nation, which through their
knowledge of God overthrew the Devil ; by John the
Gentile world, which was saved of grace alone. Zebedee
whom they leave, (the name is interpreted flying or falling,)
signifies the world which passes away, and the Devil
who fell from Heaven. By Peter and Andrew casting
their net into the sea, are meant those who in their early
youth are called by the Lord, while from the vessel of
their body they cast the nets of carnal concupiscence
into the sea of this world. By James and John mending
their nets are signified those who after sin before adversity
come to Christ recovering what they had lost. RABAN. The
two vessels signify the two Churches ; the one was called
out of the circumcision, the other out of the uncircumcision.
Any one who believes becomes Simon, i, e. obedient to
God; Peter by acknowledging his sin, Andrew by en
during labours manfully, James by overcoming vices,
GLOSS, and John that he may ascribe the whole to God s Gloss,
grace. The calling of four only is mentioned, as those H^
preachers by whom God will call the four quarters of
the world. HILARY; Or, the number that was to be of
the Evangelists is figured. REMIG. Also, the four principal
virtues are here designed ; Prudence, in Peter, from his
140 GOSPEL ACCORDING TO CHAP. IV.
confession of God ; Justice, we may refer to Andrew
for his manful deeds ; Fortitude, to James, for his overthrow
of the Devil ; Temperance, to John, for the working in him
of divine grace.
Aug. AUG. It might move enquiry, why John relates that near
Ev.ii.l7.^ or ^ an J no ^ m Galilee, Andrew followed the Lord with
another whose name he does not mention ; and again, that
Peter received that name from the Lord. Whereas the other
three Evangelists write that they were call-d from their
fishing, sufficiently agreeing with one another, especially
Matthew and Mark ; Luke not naming Andrew, who is
however understood to have been in the same vessel with
him. There is a further seeming discrepancy, that in Luke
it is to Peter only that it is said, Henceforth thou shall catch
men; Matthew and Mark write that it was said to both.
As to the different account in John, it should be carefully
considered, and it will be found that it is a different time,
place, and calling that is there spoken of. For Peter and
Andrew had not so seen Jesus at the Jordan that they
adhered inseparably ever after, but so as only to have known
who He was, and wondering at Him to have gone their way.
Perhaps he is returning back to something he had omitted,
for he proceeds without marking any difference of time, As
he walked by the sea of Galilee. It may be further asked,
how Matthew and Mark relate that He called them
separately two and two, when Luke relates that James
and John being partners of Peter were called as it were
to aid him, and bringing their barks to land followed Christ.
We may then understand that the narrative of Luke relates
to a prior time, after which they returned to their fishing as
usual. For it had not been said to Peter that he should no
more catch fishes, as he did do so again after the resurrection,
but that he should catcJi men. Again, at a time after this
happened that call of which Matthew and Mark speak ; for
they draw their ships to land to follow Him, not as careful to
return again, but only anxious to follow Him when He bids
them.
23. And Jesus went about all Galilee, teaching
in their synagogues,, and preaching the Gospel of
VER. 23 25. ST. MATTHEW. 141
the kingdom, and healing all manner of sickness
and all manner of disease among the people.
24. And His fame went throughout all Syria :
and they brought unto Him all sick people that
were taken with divers diseases and torments, and
those which were possessed with devils, and those
which were lunatick, and those that had the palsy ;
and He healed them.
25. And there followed Him great multitudes
of people from Galilee, and from Decapolis, and
from Jerusalem, and from Judsea, and from beyond
Jordan.
PSEUDO-CHRYS. Kings, when about to go to war with
their enemies, first gather an array, and so go out to battle ;
thus the Lord when about to war against the Devil, first
collected Apostles, and then began to preach the Gospel.
RKMIG. An example of life for doctors; that they should not
be inactive, they are instructed in these words, And Jesus
tvent about. PsEUDO-Ceuys. Because they being weak
could not come to their physician, He as a zealous Physician
went about to visit those who had any grievous sickness.
The Lord went round the several regions, and after His
example the pastors of each region ought to go round to
study the several dispositions of their people, that for the
remedy of each disease some medicine may be found in the
Church. REMIG. That they should not be acceptors of
persons the preachers are instructed in what follows, the
whole of Galilee. That they should not go about empty, by
the word teaching. That they should seek to benefit not
few but many, in what follows, in their synagogues. CHRYS.*
By which too He shewed the Jews that He came not as an
enemy of God, or a seducer of souls, but as consenting with
his Father. REMIG. That they should not preach error nor
fable, but sound doctrine, is inculcated in the words, preach
ing the Gospel of the kingdom. Teaching and preaching
a A passage is here inserted in original. It is of no doctrinal import-
Nicolai s edition which is not in the ance.
142 GOSPEL ACCORDING TO CHAP. IV.
differ ; teaching refers to things present, preaching to things
to come; He taught present commandments and preached
future promises. PSEUDO-CHRYS. Or, He taught natural
righteousness, those things which natural reason teaches,
as chastity, humility, and the like, which all men of them
selves see to be goods. Such things are necessary to be
taught not so much for the sake of making them known
as for stirring the heart. For beneath the prevalence of
carnal delights the knowledge of natural righteousness sleeps
forgotten. When then a teacher begins to denounce carnal
sins, his teaching does not bring up a new knowledge, but
recalls to memory one that had been forgotten. But He
preached the Gospel, in telling of good things which the
ancients had manifestly not heard of, as the happiness of
heaven, the resurrection of the dead, and the like. Or, He
taught by interpreting the prophecies concerning Himself;
He preached by declaring the benefits that were to come
from Himself. REMIG. That the teacher should study to
commend his teaching by his own virtuous conduct is
conveyed in those words, healing every sort of disease and
malady among the people ; maladies of the body, diseases of
the soul. PSEUDO-CHRYS. Or, by disease we may understand
any passion of the mind, as avarice, lust, and such like, by
malady unbelief, that is, weakness of faith. Or, the diseases
are the more grievous pains of the body, the maladies the
slighter. As He cured the bodily pains by virtue of His divine
power, so He cured the spiritual by the word of His mercy.
He first teaches, and then performs the cures, for two reasons.
First, that what is needed most may come first ; for it is the
word of holy instruction, and not miracles, that edify the soul.
Secondly, because teaching is commended by miracles, not
the converse. CHRYS. We must consider that when some
great change is being wrought, as the introduction of a new
polity, God is wont to work miracles, giving pledges of His
power to those who are to receive His laws. Thus when He
would make man, He first created a world, and then at
length gave man in paradise a law. When He would dis
pense a law to the holy Noah, he shewed truly great
wonders ; and again when He was about to ordain the Law
for the Jews, He first shewed great prodigies, and then at
VERt 03 05. ST. MATTHEW. 143
length gave them the commandments. So now when about
to introduce a sublime discipline of life, He first provided a
sanction to His instructions by mighty signs, because the
eternal kingdom He preached was not seen, by the things
which did appear, He made sure that which as yet did not
appear. GLOSS. Because preachers should have good testi-
mony from those who are without, lest if their life is open to se i m .
censure, their preaching be contemned, he adds, And the
fame of him went abroad through all Syria. RABAN. Syria
here is all the region from Euphrates to the Great sea, from
Cappadocia to Egypt, in which is the country of Palestine,
inhabited by Jews. CHRYS. Observe the reserve of the
Evangelist; he does not give an account of any one of the
various cases of healing, but passes in one brief phrase an
abundance of miracles, they brouyht to him all their sick.
REMIG. By these he would have us understand various but
slighter diseases ; but when he says, seized with divers sick
nesses and torments, he would have those understood, of
whom it is subjoined, and who had demons. GLOSS. Sick
ness means a lasting ailment ; torment is an acute pain, as
pleurisy, and such like ; they who had dcemons are they who
were tormented by the daemons. REMIG. Lunatics are so
called from the moon ; for as it waxes in its monthly seasons
they are tormented. JEROME; Not really smitten by the
moon, but who were believed to be so through the subtlety
of the daemons, who by observing the seasons of the moon,
sought to bring an evil report against the creature, that it
might redound to the blasphemy of the Creator. AUG. Aug.De
Daemons are enticed to take up their abode in many creatures, x jj[. Q
(created not by themselves but God,) by delights adapted to
their various natures; not that they are animals, drawn by
meats ; but spirits attracted by signs which agree with each
one s taste. RABAN. Paralytics are those whose bodies have
their nerves slackened or resolved from a Greek word, signi
fying this. PSEUDO-CHRYS. In some places it is, He cured
many; but here, He cured them, meaning all ; as a new
physician first entering a town cures all who come to him
to beget a good opinion concerning himself. CHRYS. He
requires no direct profession of faith from them, both because
He had not yet given them any proofs of His miraculous
144 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. IV.
power, and because in bringing their sick from far they had
shewn no small faith. RABAN. The crowds that followed
Him consisted of four sorts of men, some followed for the
heavenly teaching as disciples, some for the curing of their
diseases, some from the reports concerning Him alone, and
curiosity to find whether they were true ; others from envy,
wishing to catch Him in some matter that they might accuse
Him. Mystically, Syria is interpreted lofty , Galilee,
f turning: or a wheel; that is, the Devil and the world; the
Devil is both proud and always turned round to the bottom;
the world in which the fame of Christ went abroad through
preaching: the daemoniacs are the idolaters; the lunatics,
Gloss, the unstable ; the paralytics, the slow and careless. GLOSS.
selm An " The crow(ls tnat follow the Lord, are they of the Church,
which is spiritually designated by Galilee, passing to virtu-
ousness; Decapolis is he who keeps the Ten Commandments;
Jerusalem and Juda?a, he who is enlightened by the vision
of peace and confession ; and beyond Jordan, he who having
passed the waters of Baptism enters the land of promise.
REMIG. Or, they follow the Lord from Galilee, that is, from
the unstable world ; from Decapolis, (the country of ten
towns,) signifying those who break the Ten Commandments;
and from Jerusalem, because before it was preserved unhurt
in peace; and from Jordan , that is, from the confession of
the Devil; and from beyond Jordan, they who were first
planted in paganism, but passing the water of Baptism came
to Christ.
CHAP. V.
1. And seeing the multitudes, He went up into a
mountain : and when He was set, His disciples came
unto Him.
2. And He opened His mouth, and taught them,
saying,
3. Blessed are the poor in spirit : for theirs is
the kingdom of heaven.
PsEUDO-CuRYS. Every man in his own trade or profession
rejoices when he sees an opportunity of exercising it; the
carpenter if he sees a goodly tree desires to have it to cut
down to employ his skill on, and the Priest when he sees a
full Church, his heart rejoices, he is glad of the occasion to
teach. So the Lord seeing a great congregation of people
was stirred to teach them. AUG. Or He may be thought to Aug. de
have sought to shun the thickest crowd, and to have ascended E n ^ ig
the mountain that He might speak to His disciples alone.
CHRYS. By not choosing His seat in the city, and the market Chrys,
place, but on a mountain in a desert, He has taught us to do Honi *
nothing with ostentation, and to depart from crowds, above
all when we are to be employed in philosophy, or in speaking
of serious things. REMIG. This should be known, that the
Lord had three places of retirement that we read of, the
ship, the mountain, and the desert ; to one of these He was
wont to withdraw whenever He was pressed by the mul
titude. JEROME ; Some of the less learned brethren suppose
the Lord to have spoken what follows from the Mount of
Olives, which is by no means the case ; what went before
and what follows fixes the place in Galilee. a Mount Tabor,
a Mount Tabor is asserted by the Mount. The mount of the Beatitudes
Fathers and by tradition coming down according to modern travellers lies
to the present day to be the scene of near to Capernaum, and ten miles
the Transfiguration. But S. Jerome north of Mount Tabor. See Greswell
seems to be the only author who speaks Diss. vol. ii. 294. Pococke s Descrip. of
of it as the scene of the Sermon on the the East, vol. ii. 67.
VOL. I. L
146 GOSPEL ACCORDING TO CHAP. V.
we may suppose, or any other high mountain. CHRYS. He
ascended a mountain, first, that He might fulfil the pro-
Is. 40,9. phecy of Esaias, Get tltee up into a mountain; secondly,
to shew that as well he who teaches, as he who hears the
righteousness of God should stand on an high ground of
spiritual virtues ; for none can abide in the valley and speak
from a mountain. If thou stand on the earth, speak of
the earth ; if thou speak of heaven, stand in heaven. Or,
He ascended into the mountain to shew that all who would
learn the mysteries of the truth should go up into the Mount
Ps. 68, of the Church of which the Prophet speaks, The Mil of God
is a hill of fatness. HILARY ; Or, He ascends the mountain,
because it is placed in the loftiness of His Father s Majesty
Aug. de that He gives the commands of heavenly life. AUG. Or, He
Dom in ascen ^s the mountain to shew that the precepts of righteous-
Mont, ness given by God through the Prophets to the Jews, who
were yet under the bondage of fear, were the lesser com
mandments; but that by His own Son were given the greater
commandments to a people which He had determined to
deliver by love. JEROME ; lie spoke to them sitting and not
standing, for they could not have understood Him had He
appeared in His own Majesty. AUG. Or, to teach sitting is
the prerogative of the Master. His disciples came to him,
that they who in spirit approached more nearly to keeping
His commandments, should also approach Him nearest with
their bodily presence. RABANUS; Mystically, this sitting
down of Christ is His incarnation ; had He not taken flesh
Aug.de on Him, mankind could not have come unto Him. AUG.
^ causes a thought how it is that Matthew relates this
sermon to have been delivered by the Lord sitting on the
mountain ; Luke, as He stood in the plain. This diversity
in their accounts would lead us to think that the occasions
were different. Why should not Christ repeat once more
what He said before, or do once more what He had done
before ? Although another method of reconciling the two
may occur to us ; namely, that our Lord was first with His
disciples alone on some more lofty peak of the mountain
when He chose the twelve; that He then descended with
them not from the mountain entirely, but from the top to
some expanse of level ground in the side, capable of holding
VEK. 1 - 3. ST. MATTHEW. 147
a great number of people ; that He stood there while the
crowd was gathering around Him, and after when He had
sate down, then His disciples came near to Him, and so to
them and in the presence of the rest of the multitude He
spoke the same sermon which Matthew and Luke give, in a
different manner, but with equal truth of facts.
GREG. When the Lord on the mountain is about to utter Greg.
His sublime precepts, it is said, Opening his mouth he- lv /
taught them. He who had before opened the mouth of the
Prophets. REMIG. Wherever it is said that the Lord opened
His mouth, we may know how great things are to follow.
AUG. Or, the phrase is introductory of an address longerAug.de
than ordinary. CHRYS. Or, that we may understand that^Mont.
He sometimes teaches by opening His mouth in speech, i. 1.
sometimes by that voice which resounds from His works.
AUG. Whoever will take the trouble to examine with a Aug.
pious and sober spirit, will find in this sermon a perfect u
code of the Christian life as far as relates to the conduct
of daily life. Accordingly the Lord concludes it with
the words, Every man who lieareth these words of mine
and doeth them, f will liken him to a ivise man, 8$c.
AUG. The chief good is the only motive of philosophical Aug.
enquiry ; but whatever confers blessedness, that is the rjei "
chief good ; therefore He begins, Blessed are the poor in
spirit. ID. Augmentation of spirit generally impliesld.de
insolence and pride. For in common speech the proud
are said to have a great spirit, and rightly for wind l
is a spirit, and who does not know that we say of proud
men that they are swollen, puffed up. Here therefore
by poor in spirit are rightly understood lowly, fearing
God, not having a puffed up spirit. CHRYS. Or, He
here calls all loftiness of soul and temper spirit; for as
there are many humble against their will, constrained by
their outward condition, they have no praise ; the blessing
is on those who humble themselves by their own choice.
Thus lie begins at once at the root, pulling up pride
which is tho root and source of all evil, setting up as its
opposite humility as a firm foundation. If this be well
laid, other virtues may be firmly built thereon ; if that be
sapped, whatever good you gather upon it perishes.
L2
xx.
148 GOSPEL ACCORDING TO CHAP. V.
PSEUDO-CHRYS. Blessed are the poor in spirit*, or, ac
cording to the literal rendering of the Greek, they who
beg, that the humble may learn that they should be ever
begging at God s almshouse. For there are many naturally
humble and not of faith, who do not knock at God s
almshouse ; but they alone are humble who are so of
faith. CHRYS. Or, the poor in spirit may be those w r ho
fear and tremble at God s commandments, whom the Lord
by the Prophet Isaiah commends. Though why more
than simply humble ? Of the humble there may be in
Aug. this place but few, in that again an abundance. AUG. The
proud seek an earthly kingdom, of the humble only is
the kingdom of Heaven. PSEUDO-CHRYS. For as all other
vices, but chiefly pride, casts down to hell ; so all other
virtues, but chiefly humility, conduct to Heaven ; it is
proper that he that humbles himself should be exalted.
JEROME ; The poor in spirit are those who embrace a
Ambros. voluntary poverty for the sake of the Holy Spirit. AMBROSE ;
ci ^ il6 "In the eye of Heaven blessedness begins there where
Gloss, misery begins in human estimation. GLOSS. The riches
of Heaven are suitably promised to those who at this
present are in poverty.
5. h Blessed are the meek : for they shall inherit
the earth.
Ambros. AMBROSE ; When I have learned contentment in poverty,
^ V U 2Q the next lesson is to govern my heart and temper. For
what good is it to me to be without worldly things, unless
I have besides a meek spirit ? It suitably follows therefore,
Aug. Blessed are the meek. AUG. The meek are they who
j^Q 1 " resist not wrongs, and give way to evil; but overcome
evil of good. AMBROSE ; Soften therefore your temper
that you be not angry, at least that you be angry, and
sin not. It is a noble thing to govern passion by reason;
a The Bened. ed. reads l beati verses 4 and 5 according to the Greek ;
egeni and has this marginal note, all the Latin Fathers (with single
Hinc sequitur hunc Greece non scrip- exception of Hilary on Ps. 118.) fol-
sisse but S. Thos, reads i beati vru^ot lowing the order of the Vulg.
ptochi; it may be remarked moreover b Verses 4 and 5 are transposed in
that the author follows the order of the Vulg.
VER. 5. ST. MATTHEW. 149
nor is it a less virtue to check anger, than to be entirely
without anger, since one is esteemed the sign of a weak,
the other of a strong, mind. AUG. Let the unyielding Aug.
then wrangle and quarrel about earthly and temporal u
things, the meek are blessed, for they shall inherit the
earth, and not be rooted out of it ; that earth of which
it is said in the Psalms, Thy lot is in the land of the Ps. 142,
living, meaning the fixedness of a perpetual inheritance,
in which the soul that hath good dispositions rests as
in its own place, as the body does in an earthly possession,
it is fed by its own food, as the body by the earth ; such
is the rest and the life of the saints. PSEUDO-CHRYS. This
earth as some interpret, so long as it is in its present
condition is the land of the dead, seeing it is subject to
vanity; but when it is freed from corruption it becomes
the land of the living", that the mortal may inherit an immortal
country. I have read another exposition of it, as if the
heaven in which the saints are to dwell is meant by
the land of the living, because compared with the regions
of death it is heaven, compared with the heaven above
it is earth. Others again say, that this body as long as
it is subject to death is the land of the dead, when it
shall be made like unto Christ s glorious body, it will
be the land of the living. HILARY; Or, the Lord promises
the inheritance of the earth to the meek, meaning of that
Body, which Himself took on Him as His tabernacle ;
and as by the gentleness of our minds Christ dwells in
us, we also shall be clothed with the glory of His renewed
Jbpdy. CHRVS. Otherwise; Christ here has mixed things
sensible with things spiritual. Because it is commonly
supposed that he who is meek loses all that he possesses,
Christ here gives a contrary promise, that he who is not
forward shall possess his own in security, but that he of
a contrary disposition many times loses his soul and his
paternal inheritance. But because the Prophet had said,
The meek shall inherit the ear Hi, He used these well- p s . 36,
known words in conveying His meaning. GLOSS. The^
meek, who have possessed themselves, shall possess hereafter ord.
the inheritance of the Father; to possess is more than to
have, for we have many things which we lose immediately.
150 GOSPEL ACCORDING TO CHAP. V.
4. Blessed are they that mourn ; for they shall be
comforted.
Ambros. AMBROSE : When you have done thus much, attained both
ubisup. .
poverty and meekness, remember that you are a sinner,
mourn your sins, as He proceeds, Blessed are they that
mourn. And it is suitable that the third blessing should be
of those that mourn for sin, for it is the Trinity that forgives
sin. HILARY ; Those that mourn, that is, not loss of kindred,
affronts, or losses, but who weep for past sins. PSEDDO-
CHRYS. And they who weep for their own sins are blessed,
but much more so who weep for others sins; so should all
teachers do. JEROME ; For the mourning here meant is not
for the dead by common course of nature, but for the dead
in sins, and vices. Thus Samuel mourned for Saul, thus the
Apostle Paul mourned for those who had not performed
penance after uncleanness. PsEUDO-CHRYS. The comfort
of mourners is the ceasing of their mourning; they then who
mourn their own sins shall be consoled when they have
received remittance thereof. CHRYS. And though it were
enough for such to receive pardon, yet He rests not His
mercy only there, but makes them partakers of many com
forts both here and hereafter. God s mercies are always
greater than our troubles. PSEUDO-CHRYS. But they also
who mourn for others sins shall be comforted, inasmuch as
they shall own God s providence in that worldly generation,
understanding that they who had perished were not of God,
out of whose hand none can snatch. For these leaving to
mourn, they shall be comforted in their own blessedness.
Aug. AUG. Otherwise ; mourning is sorrow for the loss of what is
Mont. i. dear ; but those that are turned to God lose the things that
they held dear in this world ; and as they have now no
longer any joy in such things as before they had joy in, their
sorrow may not be healed till there is formed within them a
love of eternal things. They shall then be comforted by the
Holy Spirit, who is therefore chiefly called, The Paraclete,
that is, c Comforter; so that for the loss of their temporal
Gloss, joys, they shall gain eternal joys. GLOSS. Or, by mourning,
sdm. U ~ two kinds of sorrow are intended ; one for the miseries of
this world, one for lack of heavenly things; so Caleb s
VEK. 6. ST. MATTHEW. 151
daughter asked both the upper and the lower springs. This
kind of mourning none have but the poor and the meek, who
as not loving the world acknowledge themselves miserable,
and therefore desire heaven. Suitably, therefore, consolation
Is promised to them that mourn, that he who has sorrow at
this present may have joy hereafter. But the reward of the
mourner is greater that that of the poor or the meek, for to
rejoice in the kingdom is more than to have it, or to possess
it; for many things we possess in sorrow. Ciuivs. We may
remark that this blessing is given not simply, but with great
force and emphasis ; it is not simply, who have grief, but
who mourn. And indeed this command is the sum of all
philosophy. For if they who mourn for the death of children
or kinsfolk, throughout all that season of their sorrow, are
touched with no other desires, as of money, or honour, burn
not with envy, feel not wrongs, nor are open to any other
vicious passion, but are solely given up to their grief; much
more ought they, who mourn their own sins in such manner
as they ought to mourn for them, to shew this higher
philosophy.
6. Blessed are they which do hunger and thirst
after righteousness : for they shall be filled.
AMBROSE; As soon as I have wept for my sins, I begin to Ambros.
hunger and thirst after righteousness. He who is afflicted ubl sup<
with any sore disease, hath no hunger. JEROME ; It is not
enough that we desire righteousness, unless we also surfer
hunger for it, by which expression we may understand that
we are never righteous enough, but always hunger after works
of righteousness. PSEUDO-CHRYS. All good which men do
not from love of the good itself is unpleasing before God.
He hungers after righteousness who desires to walk according
to the righteousness of God ; he thirsts after righteousness
who desires to get the knowledge thereof. CHRYS. He may
mean either general righteousness, or that particular virtue xado-
which is the opposite of covetousness. As He was going on *, u ** "
to speak of mercy, He shews beforehand of what kind our
mercy should be, that it should not be of the gains of plunder
or covetousness, hence He ascribes to righteousness that
152 GOSPEL ACCORDING TO CHAP. V.
which is peculiar to avarice, namely, to hunger and thirst.
HILARY; The blessedness which He appropriates to those
who hunger and thirst after righteousness shews that the
deep longing of the saints for the doctrine of God shall
receive perfect replenishment in heaven ; then they shall be
filled. PSEUDO-CHRYS. Such is the bounty of a rewarding
God, that His gifts are greater than the desires of the saints.
A U g. AUG. Or He speaks of food with which they shall be filled at
ubi sup. thi s present ; to wit, that food of which the Lord spake, My
food is to do the trill of my Father, that is, righteousness,
and that water of which whoever drinks it shall be in him
a well of water springing up to life eternal. CHRYS. Or,
this is again a promise of a temporal reward ; for as covet-
ousness is thought to make many rich, He affirms on the
contrary that righteousness rather makes rich, for He who
loves righteousness possesses all things in safety.
7. Blessed are the merciful : for they shall obtain
mercy.
Gloss. GLOSS. Justice and mercy are so united, that the one
ought to be mingled with the other; justice without mercy is
cruelty; mercy without justice, profusion hence He goes on
miseri- 1 the one from the other. REMIG. The merciful is he who
cors - has a sad heart ; he counts others misery his own,
and is sad at their grief as at his own. JEROME; Mercy
here is not. said only of alms, but is in every sin of a brother,
Aug. if we bear one another s burdens. AUG. He pronounces
SU P those blessed who succour the wretched, because they are
rewarded in being themselves delivered from all misery ; as
it follows, for they shall obtain mercy. HILARY; So greatly
is God pleased with our feelings of benevolence towards all
men, that He will bestow His own mercy only on the merci
ful. CHRYS. The reward here seems at first to be only
an equal return; but indeed it is much more; for human
mercy and divine mercy are not to be put on an equality.
(3l oss . GLOSS. Justly is mercy dealt out to the merciful, that they
ap - An ~ should receive more than they had deserved ; and as he
who has more than enough receives more than he who has
VER. 8. ST. MATTHEW. 153
only enough, so the glory of mercy is greater than of the
things hitherto mentioned.
8. Blessed are the pure in heart : for they shall
see God.
AMBROSE; The merciful loses the benefit of his mercy, Ambros.
in Luc.
vi.22.
unless he shews it from a pure heart ; for if he seeks to have 11 ? Luc<
whereof to boast, he loses the fruit of his deeds ; the next
that follows therefore is, Blessed are the pure in heart.
GLOSS. Purity of heart comes properly in the sixth place, Gloss,
because on the sixth day man was created in the image of g^ m n
God, which image was shrouded by sin, but is formed anew
in pure hearts by grace. It follows rightly the before-
mentioned graces, because if they be not there, a clean heart
is not created in a man. CHEYS. By the pure are here
meant those who possess a perfect goodness, conscious to
themselves of no evil thoughts, or again those who live in
such temperance as is mostly necessary to seeing God ac
cording to that of St. Paul, Follow peace iriih all men, and
holiness, without which no man shall see God. For as there
are many merciful, yet unchaste, to shew that mercy alone
is not enough, he adds this concerning purity. JEROME;
The pure is known by purity of heart, for the temple of God
cannot be impure. PsEUDO-CiiRYS. He who in thought
and deed fulfils all righteousness, sees God in his heart, for
righteousness is an image of God, for God is righteousness.
So far as any one has rescued himself from evil, and works
things that are good, so far does he see God, either hardly,
or fully, or sometimes, or always, according to the capa
bilities of human nature. But in that world to come the
pure in heart shall see God face to face, not in a glass, and
in enigma as here. AUG. They are foolish, who seek to see Aug.
God with the bodily eye, seeing He is seen only by the |j t * m
heart, as it is elsewhere written, In singleness of heart seek 1 -*-
ye Him ; the single heart is the same as is here called the ]e ls
pure heart. ID. But if spiritual eyes in the spiritual body shall Aug.
be able only to see so much as they we now have can see, x \ 29
undoubtedly God will not be able to be seen of them. ID. Aug. de
This seeing God is the reward of faith; to which end our 1 10 1 8 *
154 GOSPEL ACCORDING TO CHAP. V.
Acts 15, hearts are made pure by faith, as it is written, cleansing their
hearts by faith ; but the present verse proves this still more
Aug. de strongly. ID. No one seeing God can be alive with the life
ad 6 Lite- men have on earth, or with these our bodily senses. Unless
ram. xii. O ne die altogether out of this life, either by totally departing
from the body, or so alienated from carnal lusts that he
may truly say with the Apostle, wJt ether in the body or out
of the body, I cannot tell, he is not translated that he should
Gloss, see this vision. GLOSS. The reward of these is greater than
>cc the reward of the first ; being not merely to dine in the
King s court, but further to see His face.
9. Blessed are the peacemakers : for they shall be
called the children of God.
Ambros. AMBROSE ; When you have made your inward parts clean
ubi sup. rom ever y S p t O f snij that dissentions and contentions may
not proceed from your temper, begin peace within yourself,
Aug. that so you may extend it to others. AUG. Peace is the
xix *il 1 fixedness of order; by order, I mean an arrangement of
things like and unlike giving to each its own place. And
as there is no man who would not willingly have joy, so is
there no man who would not have peace ; since even those
who go to war desire nothing more than by war to come
pacific!, to a glorious peace. JEROME; The peacemakers are pro
nounced blessed, they namely who make peace first within
their own hearts, then between brethren at variance. For
what avails it to make peace between others, while in your
Aug. own heart are wars of rebellious vices. AUG. The peace-
makers within themselves are they who having stilled all
disturbances of their spirits, having subjected them to reason,
have overcome their carnal desires, and become the kingdom
of God. There all things are so disposed, that that which
is most chief and excellent in man, governs those parts
which we have in common with the brutes, though they
struggle against it ; nay even that in man which is excellent
is subjected to a yet greater, namely, the very Truth, the
Son of God. For it would not be able to govern what
is inferior to it, if it were not subject to what is above
VER. 10. ST. MATTHEW. 155
it. And this is the peace which is given on earth to men
of good will. ID. No man can attain in this life that there Aug.
be not in his members a law resisting the law of his mind.; 19
But the peacemakers attain thus far by overcoming the lusts
of the flesh, that in time they come to a most perfect peace.
PSEUDO-CHRYS. The peacemakers with others are not only
those who reconcile enemies, but those who unmindful of
wrongs cultivate peace. That peace only is blessed which
is lodged in the heart, and does not consist only in words.
And they who love peace, they are the sons of peace.
HILARY ; The blessedness of the peacemakers is the reward
of adoption, they shall be called the sous of God. For God
is our common parent, and no other way can we pass into
His family than by living in brotherly love together. CHRYS.
Or, if the peacemakers are they who do not contend one with
another, but reconcile those that are at strife, they are
rightly called the sons of God, seeing this was the chief
employment of the Only-begotten Son, to reconcile things
separated, to give peace to things at war. AUG. Or, because
peace is then perfect when there is no where any opposition,
the peacemakers are called the sons of God, because nothing
resists God, and the children ought to bear the likeness of
their Father. GLOSS. The peacemakers have thus the place Gloss.
of highest honour, inasmuch as he who is called the king s a P- An ~
son, is the highest in the king s house. This beatitude is
placed the seventh in order, because in the sabbath shall
be given the repose of true peace, the six ages being passed
away.
10. Blessed are they which are persecuted for
righteousness sake : for theirs is the kingdom of
heaven.
CHRYS. Blessed are they who suffer persecution for righte
ousness* sake, that is for virtue, for defending others, for piety,
for all these things are spoken of under the title of righteous
ness. This follows the beatitude upon the peacemakers, that
we may not be led to suppose that it is good to seek peace at Au -
all times. AUG. When peace is once firmly established within, Mont.
156 GOSPEL ACCORDING TO CHAP. V.
whatever persecutions be who has been cast without raises, or
carries on, he increases that glory which is in the sight of God.
JEROME ; For righteousness" sake He adds expressly, for many
suffer persecution for their sins, and are not therefore
righteous. Likewise consider how the eighth beatitude
vid.Phil. of the true circumcision is terminated by martyrdom.
3, 2. 3. P SEUDO _CHRYS. He said not, Blessed are they who suffer
persecution of the Gentiles; that we may not suppose the
blessing pronounced on those only who are persecuted for
refusing to sacrifice to idols ; yea, whoever suffers persecution
of heretics because he will not forsake the truth is likewise
blessed, seeing he suffers for righteousness. Moreover, if any
of the great ones, who seem to be Christians, being corrected
by you on account of his sins, shall persecute you, you are
blessed with John the Baptist. For if the Prophets are
truly martyrs when they are killed by their own countrymen,
without doubt he who suffers in the cause of God has the
reward of martyrdom though he suffers from his own people.
Scripture therefore does not mention the persons of the
persecutors, but only the cause of persecution, that you may
learn to look, not by whom, but why you suffer. HILARY ;
Thus, lastly, He includes those in the beatitude whose will
is ready to suffer all things for Christ, who is our righteous
ness. For these then also is the kingdom preserved, for they
Aug. are in the contempt of this world poor in spirit. AUG. Or,
ubi sup. ^ e ^1^ beatitude, as it were, returns to the commencement,
because it shews the perfect complete character. In the
first then and the eighth, the kingdom of heaven is named,
for the seven go to make the perfect man, the eighth manifests
and proves his perfectness, that all may be conducted to
perfection by these steps.
Ambros. AMBROSE; Otherwise; the first kingdom of heaven was
" 22 promised to the Saints, in deliverance from the body; the second,
that after the resurrection they should be with Christ. For
after your resurrection you shall begin to possess the earth
delivered from death, and in that possession shall find com
fort. Pleasure follows comfort, and Divine mercy pleasure.
But on whom God has mercy, him He calls, and he whom He
calls, beholds Him that called him. He who beholds God
is adopted into the rights of divine birth, and then at length
VER. 10. ST. MATTHEW. 157
as the son of God is delighted with the riches of the heavenly
kingdom. The first then begins, the last is perfected. CHRYS.
Wonder not if you do not hear the kingdom mentioned
under each beatitude ; for in saying shall be comforted, shall
find mercy, and the rest, in all these the kingdom of heaven
is tacitly understood, so that you must riot look for any of
the things of sense. For indeed he would not be blessed
who was to be crowned with those things which depart with
this life. AUG. The number of these sentences should be Aug.
carefully attended to ; to these seven degrees of blessedness ut sup
agree the operation of that seven-form Holy Spirit which
Isaiah described. But as He began from the highest, so here
He begins from the lowest ; for there we are taught that the
Son of God will descend to the lowest ; here that man will
ascend from the lowest to the likeness of God. Here the
first place is given to fear, which is suitable for the humble,
of whom it is said, Blessed are the poor in spirit, that is, those
who think not high things, but who fear. The second is
piety, which belongs to the meek ; for he who seeks piously,
reverences, does not find fault, does not resist ; and this is to
become meek. The third is knowledge, which belongs to
those that mourn, who have learned to what evils they are
enslaved which they once pursued as goods. The fourth,
which is fortitude, rightly belongs to those who hunger and
thirst, who seeking joy in true goods, labour to turn away
from earthly lusts. The fifth, counsel, is appropriate for the
merciful, for there is one remedy to deliver from so great
evils, viz. to give and to distribute to others. The sixth
is understanding, and belongs to the pure in heart, who
with purged eye can see what eye seeth not. The seventh
is wisdom, and may be assigned to the peacemakers, in whom
is no rebellious motion, but they obey the Spirit. Thus the
one reward, the kingdom of heaven, is put forth under various
names. Tn the first, as was right, is placed the kingdom of
heaven, which is the beginning of perfect wisdom ; as if it
should be said, The fear of the Lord is the beginning of
wisdom. To the meek, an inheritance, as to those who with
piety seek the execution of a father s will. To those that
mourn, comfort, as to persons who know what they had
lost, and in what they were immersed. To the hungry,
158 GOSPEL ACCORDING TO CHAP. V.
plenty, as a refreshment to those who labour for salvation.
To the merciful, mercy, that to those who have followed the
best counsel, that may be shewed which they have shewed
to others. To the pure in heart the faculty of seeing God,
as to men bearing a pure eye to understand the things of
eternity. To the peacemakers, the likeness of God. And
all these things we believe may be attained in this life, as
we believe they were fulfilled in the Apostles ; for as to
the things after this life they cannot be expressed in any
words.
11. Blessed are ye, when men shall revile you, and
persecute you, and shall say all manner of evil against
you falsely, for My sake.
12. Rejoice, and be exceeding glad: for great is
your reward in heaven : for so persecuted they the
prophets which were before you.
RABANUS ; The preceding blessings were general ; He
now begins to address His discourse to them that were
present, foretelling them the persecutions which they should
Aug. suffer for His name. AUG. It may be asked, what difference
SU P* there is between i they shall revile you, and shall speak
all manner of evil of you ; to revile, it may be said, being but
to speak evil of. But a reproach thrown with insult in the
face of one present is a different thing from a slander cast on
the character of the absent. To persecute includes both
open violence and secret snares. PSEUDO-CHRYS. But if it
be true that he who offers a cup of water does not lose his
reward, consequently he who has been wronged but by a
single word of calumny, shall not be without a reward. But
that the reviled may have a claim to this blessing, two things
are necessary, it must be false, and it must be for God s sake;
otherwise he has not the reward of this blessing ; therefore
Aug. tie &dd$, falsely for my sake. AUG. This I suppose was added
Mont m Because of those who wish to boast of persecutions and evil
i. 5. reports of their shame, and therefore claim to belong to Christ
because many evil things are said of them ; but either these
VER. 11, 12. ST. MATTHEW. 159
are true, or when false yet they are not for Christ s sake.
GREG. What hurt can you receive when men detract from Greg.
you, though you have no defence but only your own con- Ezech. i.
science ? But as we ought not to stir up wilfully the tongues 9 - 17>
of slanderers, lest they perish for their slander, yet when
their own malice has instigated them, we should endure it
with equanimity, that our merit may be added to. Rejoice,
He says, and exult, for your reward is abundant in heaven.
GLOSS. Rejoice, that is, in mind, exult with the body, for Gloss,
your reward is not great only but abundant in heaven. AuG.^jjj, n
Do not suppose that by heaven here is meant the upper Aug.
regions of the sky of this visible world, for your reward is
not to be placed in things that are seen, but by in heaven * 5 -
understand the spiritual firmament, where everlasting righ
teousness dwells. Those then whose joy is in things spiritual
will even here have some foretaste of that reward ; but it
will be made perfect in every part when this mortal shall
have put on immortality. JEROME; This it is in the power
of any one of us to attain, that when our good character is
injured by calumny, we rejoice in the Lord. He only who
seeks after empty glory cannot attain this. Let us then
rejoice and exult, that our reward may be prepared for us in
heaven. PSEUDO-CHRYS. For by how much any is pleased
with the praise of men, by so much is he grieved with their
evil speaking. But if you seek your glory in heaven, you
will not fear any slanders on earth. GREGORY; Yet ought Greg,
we sometimes to check our defamers, lest by spreading evil H on V
reports of us, they corrupt the innocent hearts of those who 9. 17.
might hear good from us. GLOSS. He invites them to Gloss,
patience not only by the prospect of reward, but by example, non oc<
when He adds, for so persecuted they the Prophets icho were
before you. REMIG. For a man in sorrow receives great
comfort from the recollection of the sufferings of others,
who are set before him as an example of patience ; as if He
had said, Remember that ye are His Apostles, of whom also
they were Prophets. CHRYS. At the same time He signifies
His equality in honour with His Father, as if He had
said, As they suffered for my Father, so shall ye suffer
for me. And in saying, The Prophets who were before you,
He teaches that they themselves are already become Prophets.
160 GOSPEL ACCORDING TO CHAP. V.
Aug. AUG. Persecuted He says generally, comprehending both
1 sup> reproaches and defamation of character.
13. Ye are the salt of the earth : but if the salt
have lost his savour, wherewith shall it be salted ?
it is thenceforth good for nothing, but to be cast out,
and to be trodden under foot of men.
CHRYS. When He had delivered to His Apostles such sublime
precepts, so much greater than the precepts of the Law,
that they might not be dismayed and say, How shall we
be able to fulfil these things ? He sooths their fears by
mingling praises with His instructions, saying, Ye are the
salt of the earth. This shews them how necessary were
these precepts for them. Not for your own salvation
merely, or for a single nation, but for the whole world is
this doctrine committed to you. It is not for you then
to flatter and deal smoothly with men, but, on the contrary,
to be rough and biting as salt is. When for thus offending
men by reproving them ye are reviled, rejoice ; for this
is the proper effect of salt to be harsh and grating to the
depraved palate. Thus the evil-speaking of others will
bring you no inconvenience, but will rather be a testimony
of your firmness. HILARY ; There may be here seen a
propriety in our Lord s language which may be gathered
by considering the Apostles office, and the nature of
salt. This, used as it is by men for almost every purpose,
preserves from decay those bodies which are sprinkled
with it ; and in this, as well as in every sense of its
flavour as a condiment, the parallel is most exact. The
Apostles are preachers of heavenly things, and thus, as
it were, salters with eternity ; rightly called the salt of
the earth, as by the virtue of their teaching, they, as it
were, salt and preserve bodies for eternity. REMIG. More
over, salt is changed into another kind of substance by
three means, water, the heat of the sun, and the breath
of the wind. Thus Apostolical men also were changed
into spiritual regeneration by the water of baptism, the
heat of love, and the breath of the Holy Spirit. That
heavenly wisdom also, which the Apostles preached, dries
VKR. 13. ST. MATTHEW. 161
up the humours of carnal works, removes the foulness and
putrefaction of evil conversation, kills the work of lustful
thoughts, and also that worm of which it is said their worm Is- 66,
dieth not. REMIG. The Apostles are the salt of the earth,
that is, of worldly men who are called the earth, because they
love this earth. JEROME ; Or, because by the Apostles the
whole human race is seasoned. PSEUDO-CHRYS. A doctor
when he is adorned with all the preceding virtues, then is
like good salt, and his whole people are salted by seeing
and hearing him. REMIG. It should be known, that in the
Old Testament no sacrifice was offered to God unless it were
first sprinkled with salt, for none can present an acceptable
sacrifice to God without the flavour of heavenly wisdom.
HILARY ; And because man is ever liable to change, He
therefore warns the Apostles, who have been entitled the salt
of the earth, to continue stedfast in the might of the power
committed to them, when He adds, If the salt have lost its
savour, wherewith shall it be salted ? JEROME ; That is, if
the doctor have erred, by what other doctor shall he be cor
rected ? AUG. If you by whom the nations are to be Au -
salted shall lose the kingdom of heaven through fear . of Mont , i.
temporal persecution, who are they by whom your error 6 -
shall be corrected. Another copy has, If the salt have lost
all sense, shewing that they must be esteemed to have lost
their sense, who either pursuing abundance, or fearing lack
of temporal goods, lose those which are eternal, and which
men can neither give nor take away. HILARY. But if the
doctors having become senseless, and having lost all the
savour they once enjoyed, are unable to restore soundness to
things corrupt, they are become useless ; and are thenceforth
fit only to be cast out and trodden by men. JEROME. The
illustration is taken from husbandry. Salt, though it be
necessary for seasoning of meats and preserving flesh, has no
further use. Indeed we read in Scripture of vanquished
cities sown with salt by the victors, that nothing should
thenceforth grow there. GLOSS. When then they who are Gloss,
the heads have fallen away, they are fit for no use but to be* p , An "
Scirn.
cast out from the office of teacher. HILARY. Or even cast
Dut from the Church s store rooms to be trodden under foot
by those that walk. AUG. Not he that suffers perse- Au -
ubi sup.
VOL. I. M
162 GOSPEL ACCORDING TO CHAP. V-
cution is trodden under foot of men, but he who through fear
of persecution falls away. For we can tread only on what
is below us ; but he is no way below us, who however much
he may suffer in the body, yet has his heart fixed in heaven.
14, Ye are the light of the world. A city that is
set on an hill cannot be hid.
GLOSS. As the doctors by their good conversation are the salt
with which the people is salted; so by their word of doctrine
they are the light by which the ignorant are enlightened.
PSEUDO-CHRYS. But to live well must go before to teach well ;
hence after He had called the Apostles the salty He goes on
to call them the light of the world. Or, for that salt pre
serves a thing in its present state that it should not change
for the worse, but that light brings it into a better state by
enlightening it ; therefore the Apostles were first called salt
with respect to the Jews and that Christian body which had
the knowledge of God, and which they keep in that know
ledge ; and now light with respect to the Gentiles whom
Au ? they bring to the light of that knowledge. AUG. By the
X world here we must not understand heaven and earth, but
the men who are in the world ; or those who love the world for
whose enlightenment the Apostles were sent. HILARY. It is
the nature of a light to emit its rays whithersoever it is carried
about, and when brought into a house to dispel the darkness
of that house. Thus the world, placed beyond the pale of
the knowledge of God, was held in the darkness of ignorance,
till the light of knowledge was brought to it by the Apostles,
and thenceforward the knowledge of God shone bright, and
from their small bodies, whithersoever they went about, light
is ministered to the darkness. REMIG. For as the sun
sends forth his beams, so the Lord, the Sim of righteousness,
sent forth his Apostles to dispel the night of the human race.
CHRYSOST. Mark how great His promise to them, men who
were scarce known in their own country that the fame of
them should reach to the ends of the earth. The persecutions
which He had foretold, were not able to dim their light, yea
they made it but more conspicuous. JEROME. He instructs
them what should be the boldness of their preaching, that as
VER. 14. ST. MATTHEW. 163
Apostles they should not be hidden through fear, like lamps
under a corn-measure, but should stand forth with all con
fidence, and what they have heard in the secret chambers,
that declare upon the house tops. CHRYSOST. Thus shewing
them that they ought to be careful of their own walk and
conversation, seeing they were set in the eyes of all, like a
city on a hill, or a lamp on a stand. PSEUDO-CHRYS. This
city is the Church of which it is said, Glorious things are Ps. 87,
spoken of thee, thou city of God. Its citizens are all the 3
faithful, of whom the Apostle speaks, Ye are fellow -citizens Eph. 2,
of the saints. It is built upon Christ the hill, of whom 19
Daniel thus, A stone hewed without hands became a great Dan. 2,
mountain. AUG. Or, the mountain is the great righteousness, ^ucr.
which is signified by the mountain from which the Lord is ubisu P-
now teaching. PSEUDO-CHRYS. A city set on a hill cannot
be hidden though it would ; the mountain which bears
makes it to be seen of all men ; so the Apostles and Priests
who are founded on Christ cannot be hidden even though
they would, because Christ makes them manifest. HILARY;
Or, the city signifies the flesh which He had taken on Him ;
because that in Him by this assumption of human nature,
there was as it were a collection of the human race, and we
by partaking in His flesh become inhabitants of that city.
He cannot therefore be hid, because being set in the height
of God s power, He is offered to be contemplated of all men
in admiration of his works. PSEUDO-CHRYS. How Christ
manifests His saints, suffering them not to be hid, He shews
by another comparison, adding, Neither do men light a lamp
to put it under a corn-measure, but on a stand. CHRYS. Or,
in the illustration of the city, He signified His own power,
by the lamp He exhorts the Apostles to preach with boldness;
as though He said, I indeed have lighted the lamp, but that
it continue to burn will be your care, not for your own sakes
only, but both for others who shall receive its light and for
God s glory. PSEUDO-CHRYS. The lamp is the Divine word,
of which it is said, Thy word is a lamp unto my feet. They Ps. 119,
who light this lamp are the Father, the Son, and the Holy 103
Spirit. AUG. With w r hat meaning do we suppose the words, Aug.
to put it under a corn-measure, were said ? To express con- ubl sup
cealment simply, or that the corn-measure has a special
M 2
164 GOSPEL ACCORDING TO CHAP. V.
signification ? The putting the lamp under the corn-measure
means the preferring bodily ease and enjoyment to the duty
of preaching the Gospel, and hiding the light of good teaching
under temporal gratification. The corn-measure aptly denotes
the things of the body, whether because our reward shall be
2 Cor. measured out to us, as each one shall receive the things done
in the body; or because worldly goods which pertain to the
body come and go within a certain measure of time, which is
signified by the corn-measure, whereas things eternal and
spiritual are contained within no such limit. He places his
lamp upon a stand, who subdues his body to the ministry of
the word, setting the preaching of the truth highest, and sub
jecting the body beneath it. For the body itself serves to
make doctrine shine more clear, while the voice and other
motions of the body in good works serve to recommend it
to them that learn. PSEUDO-CHRYS. Or, men of the world
may be figured in the corn-measure as these are empty above,
but full beneath, so worldly men are foolish in spiritual things,
but wise in earthly things, and therefore like a corn-measure
they keep the word of God hid, whenever for any worldly
cause he had not dared to proclaim the word openly, and
the truth of the faith. The stand for the lamp is the Church
vki.Phil. wn ich bears the word of life, and all ecclesiastical persons.
HILARY. Or, the Lord likened the Synagogue to a corn-
measure, which only receiving within itself such fruit as was
raised, contained a certain measure of limited obedience.
Ambros. AMBROSE ; And therefore let none shut up his faith within
c the measure of the Law, but have recourse to the Church in
Bedein vvhich the grace of the sevenfold Spirit shines forth. BEDE;
quoad Or, Christ Himself has lighted this lamp, when He filled the
sens. earthen vessel of human nature with the fire of His Divinity,
which He would not either hide from them that believe, nor
put under a bushel that is shut up under the measure of the
Law, or confine within the limits of any one oration. The
lampstand is the Church, on which He set the lamp, when
He affixed to our foreheads the faith of His incarnation.
HILARY ; Or, the lamp, i. e. Christ Himself, is set on its stand
when He was suspended on the Cross in His passion, to
give light for ever to those that dwell in the Church ; to give
light, He says, to all that are in the house. AUG. For it
VER. 17 19. ST. MATTHEW. 165
is not absurd if any one will understand the house to be the
Church. Or, the house may be the world itself, according to
what He said above, Ye are the light of the world. HILARY;
He instructs the Apostles to shine with such a light, that in
the admiration of their work God may be praised, Let your
light so shine before men, that they may see your good works.
PSEUDO-CHRYS. That is, teaching with so pure a light, that
men may not only hear your words, but see your works, that
those whom as lamps ye have enlightened by the word, as
salt ye may season by your example. For by those teachers
who do as well as teach, God is magnified; for the discipline
of the master is seen in the behaviour of the family. And
therefore it follows, and they shall glorify your Father which
is in heaven. AUG. Had He only said, That they may see Aug.
your good works, He would have seemed to have set up as
an end to be sought the praises of men, which the hypo- i-
crites desire ; but by adding, and glorify your Father, he
teaches that we should not seek as an end to please men
with our good works, but referring all to the glory of God,
therefore seek to please men, that in that God may be glorified,
HILARY ; He means not that we should seek glory of men,
but that though we conceal it, our work may shine forth in
honour of God to those among whom we live.
17. Think not that I am come to destroy the Law,
or the Prophets : I am not come to destroy, but to
fulfil.
18. For verily I say unto you, Till heaven and
earth pass, one jot or one tittle shall in no wise pass
from the law, till all be fulfilled.
19. Whosoever therefore shall break one of these
least commandments, and shall teach men so, he shall
be called the least in the kingdom of heaven : but
whosoever shall do and teach them, the same shall be
called great in the kingdom of heaven.
GLOSS. Having now exhorted His hearers to undergo all Gloss,
things for righteousness sake, and also not to hide what they or
should receive, but to learn more for others sake, that they
166 GOSPEL ACCORDING TO CHAP. V.
may teach others, He now goes on to tell them what they
should teach, as though He had been asked, What is this
which you would not have hid, and for which you would
have all things endured ? Are you about to speak any thing
beyond what is written in the Law and the Prophets; hence
it is He says, Think not that I am come to subvert the Law
or the Prophets. PSEUDO-CHRYS. And that for two reasons.
First, that by these words He might admonish His disciples,
that as He fulfilled the Law, so they should strive to fulfil
it. Secondly, because the Jews would falsely accuse, them
as subverting the Law, therefore he answers the calumny
beforehand, but in such a manner as that He should not be
thought to come simply to preach the Law as the Prophets
had done. REMIG. He here asserts two things ; He denies
that He was come to subvert the Law, and affirms that He
Aug. was come to fulfil it. AUG. In this last sentence again there
Mont T * s a double sense ; to fulfil the Law, either by adding
8. something which it had not, or by doing what it com-
Chrys. mands. CHRYS. Christ then fulfilled the Prophets by
^ m> accomplishing what was therein foretold concerning Him
self and the Law, first, by transgressing none of its pre
cepts; secondly, by justifying by faith, which the Law could
not do by the letter.
Aug. AUG. And lastly, because even for them who were under
Faust, grace, it was hard in this mortal life to fulfil that of the Law,
xix. 7. Thou shalt not lust, He being made a Priest by the sacrifice
of His flesh, obtained for us this indulgence, even in this ful
filling the Law, that where through our infirmity we could
not, we should be strengthened through His perfection, of
whom as our head we all are members. For so I think must be
taken these words, to fulfil the Law, by adding to it, that is,
such things as either contribute to the explanation of the old
glosses, or to enable to keep them. For the Lord has shewed
us that even a wicked motion of the thoughts to the wrong
of a brother is to be accounted a kind of murder. The Lord
also teaches us, that it is better to keep near to the truth
without swearing, than with a true oath to come near to
blasphemy. ID. But how, ye Manicha3ans, do you not receive
the Law and the Prophets, seeing Christ here says, that He
is come not to subvert but to fulfil them ? To this the heretic
VER. 17 19. ST. MATTHEW. 167
Faustus a replies, Whose testimony is there that Christ spoke
this? That of Matthew. How was it then that John does
not give this saying, who was with Him in the mount, but
only Matthew, who did not follow Jesus till after He had
come down from the mount ? To this Augustine replies,
If none can speak truth concerning Christ, but who saw and
heard Him, there is no one at this day who speaks truth con
cerning Him. Why then could not Matthew hear from
John s mouth the truth as Christ had spoken, as well as we
who are born so long after can speak the truth out of John s
book ? In the same manner also it is, that not Matthew s
Gospel, but also these of Luke and Mark are received by us,
and on no inferior authority. Add, that the Lord Himself
might have told Matthew the things He had done before He
called him. But speak out and say that you do not believe
the Gospel, for they who believe nothing in the Gospel but
what they wish to believe, believe themselves rather than the
Gospel. To this Faustus rejoins, We will prove that this
was not written by Matthew, but by some other hand, un
known, in his name. For below he says, Jesus saw a man Mat. 9,
sitting at the toll-office, Matt /tew by name. Who writing of
himself says, saw a man, and not rather saw me ? Augus
tine ; Matthew does no more than John does, when he says,
Peter turning round saw that other disciple whom Jesus loved;
and it is well known that this is the common manner of
Scripture writers, when writing their own actions. Faustus
again, But what say you to this, that the very assurance that
He was not come to destroy the Law and the Prophets, was
the direct way to rouse their suspicions that He was ? For
He had yet done nothing that could lead the Jews to think
that this was His object. Augustine; This is a very weak
objection, for we do not deny that to the Jews who had no
understanding, Christ might have appeared as threatening
the destruction of the Law and the Prophets. Faustus; But
what if the Law and the Prophets do not accept this fulfil
ment, according to that in Deuteronomy, These command-
Faustus was of Milevis in Africa ponent ; and in his work against him
and a Bishop and controversialist of the he answers him seriatim. In this
Manichees. He was a man of con- way the treatise of Faustus is preserved
siderahle abilities. Augustine was first to us.
his hearer, and in after years his op-
168 GOSPEL ACCORDING TO CHAP. V.
ments that I give unto thee, thou shall keep, thou shall not add
any thing to them, nor take away. Augustine; Here Faustus
does not understand what it is to fulfil the Law, when he
supposes that it must be taken of adding words to it. The
fulfilment of the Law is love, which the Lord hath given in
sending His Holy Spirit. The Law is fulfilled either when
the things there commanded are done, or when the things
there prophesied come to pass. Faustus ; But in that we
confess that Jesus was author of a New Testament, what
else is it than to confess that He has done away with the
Old ? Augustine; In the Old Testament were figures of things
to come, which, when the things themselves were brought in
by Christ, ought to have been taken away, that in that very
taking away the Law and the Prophets might be fulfilled
wherein it was written that God gave a New Testament.
Faustus ; Therefore if Christ did say this thing, He either
said it with some other meaning, or He spoke falsely, (which
God forbid,) or we must take the other alternative, He did
not speak it at all. But that Jesus spoke falsely none will
aver, therefore He either spoke it with another meaning, or
He spake it not at all. For myself I am rescued from the
necessity of this alternative by the Manichaean belief, which
from the first taught me not to believe all those things which
are read in Jesus name as having been spoken by Him ;
for that there be many tares which to corrupt the good
seed some nightly sower has scattered up and down through
nearly the whole of Scripture. Augustine; Manicha3us taught
an impious error, that you should receive only so much
of the Gospel as does not conflict with your heresy, and
not receive whatever does conflict with it. We have
Gal. l, learned of the Apostle that religious caution, Whoever
preaches unto you another Gospel titan that we have
preached, let him be accursed. The Lord also has ex
plained what the tares signify, not things false mixed
with the true Scriptures, as you interpret, but men who
are children of the wicked one. Faustus; Should a Jew
then enquire of you why you do not keep the precepts
of the Law and the Prophets which Christ here declares
He came not to destroy but to fulfil, you will be driven
either to accept an empty superstition, or to repudiate
VEIL 17 19. ST. MATTHEW. 109
this chapter as false, or to deny that you are Christ s
disciple. Augustine; The Catholics are not in any difficulty
on account of this chapter as though they did not observe
the Law and the Prophets ; for they do cherish love to
God and their neighbour, on which hang all the Law and
the Prophets. And whatever in the Law and the Prophets
was foreshewn, whether in things done, in the celebration
of sacramental rites, or in forms of speech, all these they
know to be fulfilled in Christ and the Church. Wherefore
we neither submit to a false superstition, nor reject the
chapter, nor deny ourselves to be Christ s disciples. He
then who says, that unless Christ had destroyed the Law and
the Prophets, the Mosaic rites would have continued along
with the Christian ordinances, may further affirm, that
unless Christ had destroyed the Law and the Prophets,
He would yet be only promised as to be born, to suffer,
to rise again. But inasmuch as He did not destroy, but
rather fulfil them, His birth, passion, and resurrection,
are now no more promised as things future, which were
signified by the Sacraments of the Law ; but He is preached
as already born, crucified, and risen, which are signified by
the Sacraments now celebrated by Christians. It is clear then
how great is the error of those who suppose, that when the
signs or sacraments are changed, the things themselves are
different, whereas the same things which the Prophetic ordi
nance had held forth as promises, the Evangelic ordinance
points to as completed. Faustus; Supposing these to be
Christ s genuine w T ords, we should enquire what was His
motive for speaking thus, whether to soften the blind hostility
of the Jews, who when they saw their holy things trodden
under foot by Him, would not have so much as given
Him a hearing ; or whether He really said them to instruct
us, who of the Gentiles should believe, to submit to the
yoke of the Law. If this last were not His design,
then the first must have been ; nor was there any deceit
or fraud in such purpose. For of laws there be three
sorts. The first that of the Hebrews, called the law o/Rom. 8,
sin and death, by Paul; the second that of the Gentiles, 2
which he calls the law of nature, saying, By nature the Rom. 2,
Gentiles do the deeds of the law; the third, the law of 14
170 GOSPEL ACCORDING TO CHAP. V.
truth, which he names. The law of the Spirit of life.
Also there are Prophets some of the Jews, such as are
Tit. 1, well known; others of the Gentiles as Paul speaks, A
prophet of their own hath said ; and others of the truth,
Mat.23 ; of whom Jesus speaks, / send unto you wise men and
prophets. Now had Jesus in the following part of this
Sermon brought forward any of the Hebrew observances
to shew how he had fulfilled them, no one would have
doubted that it was of the Jewish Law and Prophets
that He was now speaking ; but when He brings forward
in this way only those more ancient precepts, Thou shalt
not kill, Thou shalt not commit adultery, which were pro-
mulged of old to Enoch, Seth, and the other righteous
men, who does not see that He is here speaking of the
Law and Prophets of truth ? Wherever He has occasion
to speak of any thing merely Jewish, He plucks it up
by the very roots, giving precepts directly the contrary ;
for example, in the case of that precept, An eye for an
eye, a tooth for a tooth. Augustine; Which was the Law
and which the Prophets, that Christ came not to subvert
but to fulfil, is manifest, to wit, the Law given by Moses.
And the distinction which Faustus draws between the
precepts of the righteous men before Moses, and the
Mosaic Law, affirming that Christ fulfilled the one but
annulled the other, is not so. We affirm that the Law
of Moses was both well suited to its temporary purpose, and
was now not subverted, but fulfilled by Christ, as will
be seen in each particular. This was not understood by
those who continued in such obstinate error, that they
compelled the Gentiles to Judaize those heretics, I mean,
who were called Nazarenes.
PSEUDO-CHRYS. But since all things which should befal
from the very beginning of the world to the end of it, were
in type and figure foreshewn in the Law, that God may not
be thought to be ignorant of any of those things that take
place, He therefore here declares, that heaven and earth
should not pass till all things thus foreshewn in the Law
should have their actual accomplishment. REMIG. Amen
is a Hebrew word, and may be rendered in Latin, i vere,
fidenter, or fiat ; that is, < truly, faithfully, or < so be
VEIL 17 19. ST. MATTHEW. 171
it. The Lord uses it either because of the hardness of
heart of those who were slow to believe, or to attract
more particularly the attention of those that did believe.
HILARY ; From the expression here used pass, we may
suppose that the constituting elements of heaven and earth
shall not be annihilated 6 . REMIG. But shall abide in their
essence,^ but pass through renewal. AUG. By the words, Aug.
one iota or one point shall not pass from the Law, we must Mont,
understand only a strong metaphor of completeness, drawn i>8 -
from the letters of writing, iota being the least of the letters,
made with one stroke of the pen, and a point being a slight
dot at the end of the same letter. The words there shew
that the Law shall be completed to the very least matter.
RABAN. He fitly mentions the Greek iota, and not the
Hebrew jod, because the iota stands in Greek for the number
ten, and so there is an allusion to the Decalogue of which
the Gospel is the point and perfection. PSEUDO-CHRYS. If
even an honourable man blushes to be found in a falsehood,
and a wise man lets not fall empty any word he has once
spoken, how could it be that the words of heaven should fall
to the ground empty ? Hence He concludes, Whoso shall
break the least of these commandments, fyc. And, I sup
pose, the Lord goes on to reply Himself to the question,
Which are the least commandments ? Namely, these which
I am now about to speak. CHRYS. He speaks not this of
the old laws, but of those which He was now going to enact,
of which he says, the least, though they were all great. For
as He so oft spoke humbly of Himself, so does He now speak
humbly of His precepts. PSEUDO-CHRYS. Otherwise ; the
precepts of Moses are easy to obey ; Thou shalt not kill.
Thou shalt not commit adultery. The very greatness of the
crime is a check upon the desire of committing it ; therefore
the reward of observance is small, the sin of transgression
great. But Christ s precepts, Thou shalt not be angry y
Thou shalt not lust, are hard to obey, and therefore in their
reward they are great, in their transgression, least. It
is thus He speaks of these precepts of Christ, such as Thou
shalt not be angry, Thou shalt not lust, as the least; and
b The text of Hil. has ( maxima, ut arbitramur, elementa ease solvenda.
17:2 GOSPEL ACCORDING TO CHAP. V.
they who commit these lesser sins, are the least in the
kingdom of God; that is, he who has been angry and
not sinned grievously is secure from the punishment of
eternal damnation ; yet he does not attain that glory which
Aug. they attain who fulfil even these least. AUG. Or, the
ubi sup. p rece pt s O f the Law are called c the least, as opposed to
Christ s precepts which are great. The least command
ments are signified by the iota and the point. He, therefore,
who breaks them, and teaches men so, that is, to do as
he does, shall be called least in the kingdom, of heaven.
Hence we may perhaps conclude, that it is not true that
Gloss, there shall none be there except they be great. GLOSS. By
c break/ is meant, the not doing what one understands
rightly, or the not understanding what one has corrupted, or
the destroying the perfectness of Christ s additions. CHRYS.
Or, when you hear the words, least in the kingdom of heaven,
imagine nothing less than the punishment of hell. For He
oft uses the word c kingdom, not only of the joys of heaven,
but of the time of the resurrection, and of the terrible coming
Greg, of Christ. GREG. Or, by the kingdom of heaven is to
Hom m ^ un( j ers tood the Church, in which that teacher who breaks
I-jV, All*
1. a commandment is called least, because he whose life is
despised, it remains that his preaching be also despised.
HILARY ; Or, He calls the passion, and the cross, the least,
which if one shall not confess openly, but be ashamed of
them, he shall be least, that is, last, and as it were no man ;
but to him that confesses it He promises the great glory of a
heavenly calling. JEROME ; This head is closely connected
with the preceding. It is directed against the Pharisees, who,
despising the commandments of God, set up traditions of their
own, and means that their teaching the people would not avail
themselves, if they destroyed the very least commandment in
the Law. We may take it in another sense. The learning
of the master if joined with sin however small, loses him the
highest place, nor does it avail any to teach righteousness, if
he destroys it in his life. Perfect bliss is for him w r ho fulfils
Aug. in deed what he teaches in word. AUG. Otherwise; he who
ubi sup. fi rea k s t/ ie least of these commandments, that is, of Moses
Law, and teaches men so, shall be called the least ; but he
who shall do (these least), and so teach, shall not indeed
VER. 20 22. ST. MATTHEW. 173
be esteemed great, yet not so little as he who breaks them.
That he should be great, he ought to do and to teach the
things which Christ now teaches.
20. For I say unto you, That except your righte
ousness shall exceed the righteousness of the Scribes
and Pharisees, ye shall in no case enter into the
kingdom of heaven.
21. Ye have heard that it was said by them of old
time, Thou shalt not kill ; and whosoever shall kill
shall be in danger of the judgment :
22. But I say unto you, That whosoever is angry
with his brother without a cause shall be in danger of
the judgment: and whosoever shall say to his brother,
Raca, shall be in danger of the council : but whoso
ever shall say, Thou fool, shall be in danger of hell
fire.
HILARY ; Beautiful entrance He here makes to a teaching
beyond the works of the Law, declaring to the Apostles that
they should have no admission to the kingdom of heaven
without a righteousness beyond that of Pharisees. CHRYS.
By righteousness is here meant universal virtue. But
observe the superior power of grace, in that He requires of
His disciples who were yet uninstructed to be better than
those who were masters under the Old Testament. Thus
He does not call the Scribes and Pharisees unrighteous, but
speaks of their righteousness. And see how even herein He
confirms the Old Testament that He compares it with the
New, for the greater and the less are always of the same kind.
PSEUDO-CHRYS. The righteousness of the Scribes and Phari
sees are the commandments of Moses; but the commandments
of Christ are the fulfilment of that Law. This then is His
meaning ; Whosoever in addition to the commandments of the
Law shall not fulfil My commandments, shall not enter into the
kingdom of heaven. For those indeed save from the punish
ment due to transgressors of the Law, but do not bring into the
kingdom; but My commandments both deliver from punish-
174 GOSPEL ACCORDING TO CHAP. V.
ment, and bring into the kingdom. But seeing that to break
the least commandments and not to keep them are one and the
same, why does He say above of him that breaks the command
ments, that he shall be the least in the kingdom of heaven,
and here of him who keeps them not, that he shall not enter
into the kingdom of heaven ? See how to be the least in the
kingdom is the same with not entering into the kingdom.
For a man to be in the kingdom is not to reign with Christ,
but only to be numbered among Christ s people ; what He
says then of him that breaks the commandments is, that he
shall indeed be reckoned among Christians, yet the least of
them. But he who enters into the kingdom, becomes par
taker of His kingdom with Christ. Therefore lie who does
not enter into the kingdom of heaven, shall not indeed have
a part of Christ s glory, yet shall he be in the kingdom of
heaven, that is, in the number of those over whom Christ
Aug. reigns as King of heaven. AUG. Otherwise, unless your
D* xx righteousness exceed the righteousness of the Scribes and
9. Pharisees, that is, exceed that of those who break what
Mat. 23, themselves teach, as it is elsewhere said of them, They say,
3 * and do not ; just as if He had said, Unless your righteous
ness exceed in this way that ye do what ye teach, you shall
not enter the kingdom of heaven. We must therefore under
stand something other than usual by the kingdom of heaven
here, in which are to be both he who breaks w r hat he teaches,
and he who does it, but the one least, the other great ; this
kingdom of heaven is the present Church. In another sense
is the kingdom of heaven spoken of that place where none
enters but he who does what he teaches, and this is the
Id. cont. Church as it shall be hereafter. ID. This expression, the
xix^Si kingdom of heaven, so often used by our Lord, I know not
whether any one would find in the books of the Old Testa
ment. It belongs properly to the New Testament revelation,
kept for His mouth whom the Old Testament figured as a
King that should come to reign over His servants. This
end, to which its precepts were to be referred, was hidden in
the Old Testament, though even that had its saints who
looked forward to the revelation that should be made.
Gloss. GLOSS. Or, we may explain by referring to the way in
non occ which the Scribes and Pharisees understood the Law, not to
VER. 20 2*2. ST. MATTHEW. 175
the actual contents of the Law. AUG. For almost all the Aug.
precepts which the Lord gave, saying, But I say unto you, ?^st.
are found in those ancient books. But because they knew xix - 30 -
not of any murder, besides the destruction of the body, the
Lord shews them that every evil thought to the hurt of a
brother is to be held for a kind of murder. PSEUDO-CHRYS.
Christ willing to shew that He is the same God who spoke
of old in the Law, and who now gives commandments in
grace, now puts first of all his commandments, that onevid.Mat.
which was the first in the Law, first, at least, of all those n
that forbade injury to our neighbour. AUG. We do not, Aug. De
because we have heard that, Thou shalt not kill, deem itj ^Q e1
therefore unlawful to pluck a twig, according to the error of
the Manichees, nor consider it to extend to irrational brutes;
by the most righteous ordinance of the Creator their life and
death is subservient to our needs. There remains, therefore,
only man of whom we can understand it, and that not any
other man, nor you only; for he who kills himself does
nothing else but kill a man. Yet have not they in any way
done contrary to this commandment who have waged wars
under God s authority, or they who charged with the admin
istration of civil power have by most just and reasonable
orders inflicted death upon criminals. Also Abraham was not
charged with cruelty, but even received the praise of piety,
for that he was willing to obey God in slaying his son.
Those are to be excepted from this command whom God
commands to be put to death, either by a general law given,
or by particular admonition at any special time. For he is
not the slayer who ministers to the command, like a hilt
to one smiting with a sword, nor is Samson otherwise
to be acquitted for destroying himself along with his enemies,
than because he was so instructed privily of the Holy Spirit,
who through him wrought the miracles. CHRYS. This, it
teas said by them of old time, shews that it was long ago
that they had received this precept. He says this that He
might rouse His sluggish hearers to proceed to more sublime
precepts, as a teacher might say to an indolent boy, Know
you not how long time you have spent already in merely
learning to spell? In that, I say unto you, mark the authority
of the legislator, none of the old Prophets spoke thus ; but
176 GOSPEL ACCORDING TO CHAP. V.
rather, Thus saith the Lord. They as servants repeated
the commands of their Lord ; He as a Son declared the
will of His Father, which was also His own. They preached
to their fellow servants; He as master ordained a law
Aug. de for his slaves. AUG. There are two different opinions among
i^ lV 4 Dei philosophers concerning the passions of the mind : the Stoics
do not allow that any passion is incident to the wise man ;
the Peripatetics affirm that they are incident to the wise man
but in a moderate degree and subject to reason ; as, for
example, when mercy is shewn in such a manner that
justice is preserved. But in the Christian rule we do not
enquire whether the mind is first affected with anger or with
sorrow, but whence. PSEUDO-CHRYS. He who is angry
without cause shall be judged ; but he who is angry with
cause shall not be judged. For if there were no anger,
neither teaching would profit, nor judgments hold ; nor crimes
be controlled. So that he who on just cause is not angry, is
in sin; for an unreasonable patience sows vices, breeds
carelessness, and invites the good as well as the bad to do
evil. JEROME ; Some copies add here the words, without
cause; but by the true reading the precept is made uncon
ditional, and anger altogether forbidden. For when we
are told to pray for them that persecute us, all occasion of
anger is taken away. The words without cause then
must be erased, for the wrath of man worketh not the righ
teousness of God. PSEUDO-CHRYS. Yet that anger which
arises from just cause is indeed not anger, but a sentence of
judgment. For anger properly means a feeling of passion ;
but he whose anger arises from just cause does not suffer
any passion, and is rightly said to sentence, not to be angry
Aug. with. AUG. This also we affirm should be taken into con-
Pjg act * sideration, what is being angry with a brother ; for he is not
angry with a brother who is angry at his offence. He then
it is who is angry without cause, who is angry with his
Aug. de brother, and not with the offence. ID. But to be angry
xiv! ?. 6 1 w ^ a Brother to the end that he may be corrected, there is
c Vid. also in Eph. iv. 31. Augustine keep the word on the ground of a
says the same speaking of Greek codd. "consensus," of Greek and Latin
Retract, i. 19. Cassian rejects it too, Fathers and Versions. There is an
Institut. viii. 20. Erasmus, Bengel. agreement of existing MSS. also,
follow, vid. Wetstein. inloc. who would
VER. 20 22. ST. MATTHEW. 177
no man of sound mind who forbids. Such sort of motions
as come of love of good and of holy charity, are not to be
called vices when they follow right reason. PSEUDO-CHRYS.
But I think that Christ does not speak of anger of the flesh,
but anger of the heart ; for the flesh cannot be so disciplined
as not to feel the passion. When then a man is angry but
refrains from doing what his anger prompts him, his flesh is
angry, but his heart is free from anger. AUG. And there is Aug.
this same distinction between the first case here put by the f n e ^ nt
Saviour and the second: in the first case there is one thing, i. 9.
the passion ; in the second two, anger and speech following
thereupon, He wlw saith to Ins brother, JRaca, is in danger of
the council. Some seek the interpretation of this word in
the Greek, and think that Raca means ragged, from the
Greek /Saxoc, a rag. But more probably it is not a word of
any meaning, but a mere sound expressing the passion of
the mind, which grammarians call an interjection, such as
the cry of pain, heu. CHRYS. Or, Racha is a word signi
fying contempt, and worthlessness. For where we in speaking
to servants or children say, Go thou, or, Tell thou him ; in
Syriac they would say .Racha for ( thou. For the Lord
descends to the smallest trifles even of our behaviour, and
bids us treat one another with mutual respect. JEROME; Or,
Racha is a Hebrew word signifying, empty, vain ; as we
might say in the common phrase of reproach, empty-pate. 1
Observe that He says brother ; for who is our brother, but
he who has the same Father as ourselves ? PSEUDO-CHRYS.
And it were an unworthy reproach to him who has in him
the Holy Spirit to call him empty. AUG. In the third Aug<
case are three things; anger, the voice expressive of anger, ubi *p-
and a word of reproach, Thou fool. Thus here are three
different degrees of sin ; in the first when one is angry, but
keeps the passion in his heart without giving any sign of it.
If again he suffers any sound expressive of the passion to
escape him, it is more than had he silently suppressed the
rising anger; and if he speaks a word which conveys a
direct reproach, it is a yet greater sin. PSEUDO-CHRYS. But
as none is empty who has the Holy Spirit, so none is a fool
who has the knowledge of Christ ; and if Racha signifies
empty, it is one and the same thing, as far as the
VOL. I. N
178 GOSPEL ACCORDING TO CHAP. V.
meaning of the word goes, to say Racha, or i tbou fool.
But there is a difference in the meaning of the speaker;
for Racha was a word in common use among the Jews,
not expressing wrath or hate, but rather in a light careless
way expressing confident familiarity, not anger. But you
will perhaps say, if Racha is not an expression of wrath,
how is it then a sin ? Because it is said for contention,
not for edification ; and if we ought not to speak even
good words but for the sake of edification, how much
Aug. more not such as are in themselves bad ? AUG. Here we
sup * have three arraignments, the judgment, the council, and
hell-fire, being different stages ascending from the lesser
to the greater. For in the judgment there is yet opportunity
for defence ; to the council belongs the respite of the
sentence, what time the judges confer among themselves
what sentence ought to be inflicted ; in the third, hell-fire,
condemnation is certain, and the punishment fixed. Hence
is seen what a difference is between the righteousness of
the Pharisees and Christ; in the first, murder subjects a
man to judgment ; in the second, anger alone, which is
the least of the three degrees of sin. RABAN. The Saviour
here names the torments of hell, Gehenna, a name thought
to be derived from a valley consecrated to idols near
Jerusalem, and filled of old with dead bodies, and defiled by
Josiah, as we read in the Book of Kings. CHRYS. This
is the first mention of hell, though the kingdom of Heaven
had been mentioned some time before, which shews that
the gifts of the one comes of His love, the condemnation
of the other of our sloth. Many thinking this a punishment
too severe for a mere word, say that this was said
figuratively. But I fear that if we thus cheat ourselves
with words here, we shall suffer punishment in deed
there. Think not then this too heavy a punishment, when
so many sufferings and sins have their beginning in a
word ; a little word has often begotten a murder, and
overturned whole cities. And yet it is not to be thought
a little word that denies a brother reason and understanding
by which we are men, and differ from the brutes. PSEUDO-
CHRYS. In danger of the council; that is, (according to
the interpretation given by the Apostles in their Con-
VER. 23, 24. ST. MATTHEW. 17!)
stitutions,) in danger of being one of that Council which
condemned Christ 6 . HILARY; Or, he who reproaches with
emptiness one full of the Holy Spirit, will be arraigned
in the assembly of the Saints, and by their sentence will
be punished for an affront against that Holy Spirit Himself.
AUG. Should any ask what greater punishment is reserved Aug.
for murder, if evil-speaking is visited with hell-fire ? This ubl ?up *
obliges us to understand, that there are degrees in hell.
CHRYS. Or, the judgment and the council denote punish
ment in this word; hell-fire future punishment. He
denounces punishment against anger, yet does not mention
any special punishment, shewing therein that it is not
possible that a man should be altogether free from the
passion. The Council here means the Jewish senate, for
He would not seem to be always superseding all their
established institutions, and introducing foreign f . AUG. In Aug.
all these three sentences there are some words understood. u
Tn the first indeed, as many copies read without cause,
there is nothing to be supplied. In the second, He who
saith to his brother, Racha, we must supply the words,
without cause ; and again, in He who says, Thou fool, two
things are understood, to Ids brother, and, without cause.
And this forms the defence of the Apostle, when he calls
the Galatians fools, though he considers them his brethren ;
for he did it not without cause.
23. Therefore if thou bring thy gift to the altar,
and there rememberest that thy brother hath ought
against thee ;
24. Leave there thy gift before the altar, and go
thy way ; first be reconciled to thy brother, and then
come and offer thy gift.
AUG. If it be not lawful to be angry with a brother, Aug.
Serra. in
Mont.
e This remark is not found in the 14. The passage quoted in Matt. xxvi. i. 10.
Apostolical Constitutions as we now 18. is found in Constit. viii. 2. vid.
have them. The text in question, how- also Usser. Dissert, ix. Pearson. Vind.
ever, is quoted in ii.32 and50. So again Ign. p. 1. c. 4 fin.
the comment on Matt. vi. 3. is not found f In this quotation only the last
in the Constitutions, though the text sentence is found in Chrys.
is quoted, vid. Coteler. in Constit. iii.
N 2
180 GOSPEL ACCORDING TO CHAP. V.
or to say to him Racha, or Thou fool, much less is it lawful
to keep in the memory any thing which might convert
anger into hate. JEROME ; It is not, If thou hast ought
against thy brother ; but, If thy brother has ought against
tliee^ that the necessity of reconciliation may be more im-
Aug. perative. AUG. And he has somewhat against us when
ubi sup. we h ave W ronged him ; and we have somewhat against
him when he has wronged us, in which case there were
no need to go to be reconciled to him, seeing we had
only to forgive him, as we desire the Lord to forgive us.
PSEUDO-CHRYS. But if it is he that hath done you the
wrong, and yet you be the first to seek reconciliation,
you shall have a great reward. CHRYS. If love alone is
not enough to induce us to be reconciled to our neighbour,
the desire that our work should not remain imperfect, and
Greg, especially in the holy place, should induce us. GREG. Lo
inEzech. He is not willing to accept sacrifice at the hands of
viii. 9. those who are at variance. Hence then consider how great
an evil is strife, which throws away what should be the
means of remission of sin. PSEUDO-CHRYS. See the mercy of
God, that He thinks rather of man s benefit than of His
own honour ; He loves concord in the faithful more than
offerings at His altar ; for so long as there are dis
sensions among the faithful, their gift is not looked upon,
their prayer is not heard. For no one can be a true
friend at the same time to two who are enemies to each
other. In like manner, we do not keep our fealty to
God, if we do not love His friends and hate His enemies.
But such as was the offence, such should also be the recon
ciliation. If you have offended in thought, be reconciled in
thought ; if in words, be reconciled in words ; if in deeds, in
deeds be reconciled. For so it is in every sin, in whatsoever
kind it was committed, in that kind is the penance done.
HILARY ; He bids us when peace with our fellow-men is
restored, then to return to peace with God, passing from the
love of men to the love of God ; then go and offer thy gift.
Au > r - AUG. If this direction be taken literally, it might lead some to
SUp * suppose that this ought indeed to be so done if our brother
is present, for that no long time can be meant when we are
bid to leave our offering there before the altar. For if he be
VER. 25, 26. ST. MATTHEW. 18]
absent, or possibly beyond sea, it is absurd to suppose that
the offering must be left before the altar, to be offered after
we have gone over land and sea to seek him. Wherefore we
must embrace an inward, spiritual sense of the whole, if we
would understand it without involving any absurdity. The
gift which we offer to God, whether learning, or speech, or
whatever it be, cannot be accepted of God unless it be
supported by faith. If then we have in aught harmed a
brother, we must go and be reconciled with him, not with
the bodily feet, but in thoughts of the heart, when in humble
contrition you may cast yourself at your brother s feet in
sight of Him whose offering you are about to offer. For
thus in the same manner as though He were present, you
may with unfeigned heart seek His forgiveness; and return
ing thence, that is, bringing back again your thoughts to
what you had first begun to do, may make your offering.
25. Agree with thine adversary quickly, whiles
thou art in the way with him ; lest at any time
the adversary deliver thee to the judge, and the
judge deliver thee to the officer, and thou be cast
into prison.
26. Verily I say unto thee, Thou shalt by no
means come out thence, till thou hast paid the utter-
most farthing.
HILARY ; The Lord suffers us at no time to be wanting in
peaceableness of temper, and therefore bids us be reconciled
to our adversary quickly, while on the road of life, lest we
be cast into the season of death before peace be joined
between us. JEROME ; The word here in our Latin books is
consentiens, in Greek, evvowv, which means, kind, c bene
volent. AUG. Let us see who this adversary is to whom we Aug.
are bid to be benevolent. It may then be either the Devil, ?^ rm * ! . n
Mont. i.
or man, or the flesh, or God,, or His commandments. But III.
do not see how we can be bid be benevolent, or agreeing
with the Devil ; for where there is good will, there is friend
ship, and no one will say that friendship should be made
with the Devil, or that it is well to agree with him, having
18 2 GOSPEL ACCORDING TO CHAP. V.
once proclaimed war against him when we renounced him ;
nor ought we to consent with him, with whom had we never
consented, we had never come into such circumstances.
1 Pet * JEROME ; Some, from that verse of Peter, Your adversary
the Devil, fyc. will have the Saviour s command to be, that
we should be merciful to the Devil, not causing him to
endure punishment for our sakes. For as he puts in our
way the incentives to vice, if we yield to his suggestions, he
will be tormented for our sakes. Some follow a more forced
interpretation, that in baptism we have each of us made
a compact with the Devil by renouncing him. If we observe
this compact, then we are agreeing with our adversary, and
Aug. shall not be cast into prison. AUG. I do not see again how
ubi sup. -^ can ^ underwood O f man . For how can man be said
to deliver us to the Judge, when we know only Christ as the
Judge, before whose tribunal all must be sisted. How then
can he deliver to the Judge, who has himself to appear before
Him ? Moreover if any has sinned against any by killing
him, he has no opportunity of agreeing with him in the way,
that is in this life ; and yet that hinders not but that he may
be rescued from judgment by repentance. Much less do I see
how we can be bid be agreeing with the flesh ; for they are
sinners rather who agree with it; but they who bring it into
subjection, do not agree with it, but compel it to agree with
them. JEROME ; And how can the body be cast into prison
if it agree not with the spirit, seeing soul and body must go
together, and that the flesh can do nothing but what the soul
Aug. shall command ? AUG. Perhaps then it is God with whom
we are here enjoined to agree. He may be said to be our
adversary, because we have departed from Him by sin, and
He resisteth the proud. Whosoever then shall not have
been reconciled in this life with God through the death
of His Son, shall be by Him delivered to the Judge, that is,
the Son, to whom He has committed all judgment. And
man may be said to be in the way with God, because He is
every where. But if we like not to say that the wicked are
with God, who is every where present, as we do not say that
the blind are with that light which is every where around
them, there only remains the law of God which we can
understand by our adversary. For this law is an adversary
VJiK. 25, 26. ST. MATTHEW, 183
to_such as love to sin, and is given us for this life that it may
be with us in the way. To this we ought to agree quickly,
by reading, hearing, and bestowing on it the summit of
authority, and that when we understand it, we hate it
not because it opposes our sins, but rather love it because
it corrects them ; and when it is obscure, pray that we may
understand it. JEROME; But from the context the sense is
manifest ; the Lord is exhorting us to peace and concord with
our neighbour ; as it was said above, Go, be reconciled to thy
brother. PSEUDO-CHRYS. The Lord is urgent with us to
hasten to make friends with our enemies while we are yet in
this life, knowing how dangerous for us that one of our enemies
should die before peace is made with us. For if death bring
us while yet at enmity to the Judge, he will deliver us to
Christ, proving us guilty by his judgment. Our adversary
also delivers us to the Judge, when he is the first to seek
reconciliation ; for he who first submits to his enemy, brings
him in guilty before God. HILARY; Or, the adversary
delivers you to the Judge, when the abiding of your wrath
towards him convicts you. AUG. By the Judge I under- Aug.
stand Christ, for, the Father hath committed all judgment ^j j^ u |*
the Son; and by the officer, or minister, an Angel, for, 22.
Angels came and ministered unto Him ; and we believe that
He will come with his Angels to judge. PSEUDO-CHRYS.
The officer, that is, the ministering Angel of punishment, and
he shall cast you into the prison of hell. AUG. By the Aug.
prison I understand the punishment of the darkness. And u
that none should despise that punishment. He adds, Verily I
say unto tltee, thou slialt not come out thence till thou hast
paid the very last farthing. JEROME; A farthing is a coin
containing two mites. What He says then is, c Thou shalt
not go forth thence till thou hast paid for the smallest sins.
AUG. Or it is an expression to denote that there is no thing Aug.
that shall go unpunished; as we say To the dregs/ when u
we are speaking of any thing so emptied that nothing is left
in it. Or by the last farthing may be denoted earthly sins, qua-
For the fourth and last element of this world is earth. Paid,
that is in eternal punishment ; and until used in the same
sense as in that, Sit thou on my right hand until I make Vs. lio,
thy enemies thy footstool; for He does not cease to reign
184 GOSPEL ACCORDING TO CHAP. V.
when His enemies are put under His feet. So here, until
thou hast paid, is as much as to say, thou shalt never come
out thence, for that he is always paying the very last farthing
while he is enduring the everlasting punishment of earthly
sins. PSEUDO-CHKYS. Or, If you will make your peace yet
in this world, you may receive pardon of even the heaviest
offences; but if once damned and cast into the prison of hell,
punishment will be exacted of you not for grievous sins only,
but for each idle word, which may be denoted by the very
lafst farthing. HILARY; For because charity covereth a
multitude of sins, we shall therefore pay the last farthing of
punishment, unless by the expense of charity we redeem the
fault of our sin. PSEUDO-CHRYS. Or, the prison is worldly
misfortune which God often sends upon sinners. CHRYS.
Or, He here speaks of the judges of this world, of the way
which leads to this judgment, and of human prisons; thus
not only employing future but present inducements, as those
things which are before the eyes affect us most, as St. Paul
Rom. also declares, If thou doest evil fear the power, for he beareth
13> 4 * not the sword in vain.
27. Ye have heard that it was said by them of old
time, Thou shalt not commit adultery :
28. But I say unto you, That whosoever looketh
on a woman to lust after her hath committed adultery
witb her already in his heart.
Chrys. CHRYS. The Lord having explained how much is con-
Ho . m - tained in the first commandment, namely, Thou shalt not
Y Vll *
Aug. kMy proceeds in regular order to the second. AUG. Thou
Serm.ix. s / ta lt no! commit adultery, that is, Thou shalt go no where
but to thy lawful wife. For if you exact this of your wife,
you ought to do the same, for the husband ought to go before
the wife in virtue. It is a shame for the husband to say that
this is impossible. Why not the husband as well as the
wife ? And let not him that is unmarried suppose that he
does not break this commandment by fornication ; you know
the price wherewith you have been bought, you know what
VEK. 27, 28. ST. MATTHEW. 185
you eat and what you drink % therefore keep yourself from
fornications. Forasmuch as all such acts of lust pollute and
destroy God s image, (which you are,) the Lord who knows
what is good for you, gives you this precept that you may
not pull down His temple which you have begun to be. ID. Aug.
He then goes on to correct the error of the Pharisees, Faust.
declaring, Whoso looketh upon a woman to lust after her, Xlx - 23 -
hath committed adultery already with her in his heart. For
the commandment of the Law, Thou shall not last after thy Exod.
neighbours wife, the Jews understood of taking her away,
not of committing adultery with her. JEROME; Between
7r0o and TTpoTraQsM, that is between actual passion and the
first spontaneous movement of the mind, there is this differ
ence : passion is at once a sin ; the spontaneous movement
of the mind, though it partakes of the evil of sin, is yet not
held for an_offence committed 11 . When then one looks upon
a woman, and his mind is therewith smitten, there is pro-
passion ; if he yields to this he passes from propassion to
gassipn, and then it is no longer the will but the opportunity
to sin that is wanting. Whosoever, then, looketh on a woman
to lust after her, that is, so looks on her as to lust, and cast
about to obtain, he is rightly said to commit adultery with
her in his heart. AUG. For there are three things which Aug.
make up a sin; suggestion either through the memory, or^ i
the present sense ; if the thought of the pleasure of i- 12.
indulgence follows, that is an unlawful thought, and to
be restrained; if you consent then, the sin is complete.
For prior to the first consent, the pleasure is either none or
very slight, the consenting to which makes the sin. But if
consent proceeds on into overt act, then desire seems to be
satiated and quenched. And when suggestion is again re
peated, the contemplated pleasure is greater, which previous
to habit formed was but small, but now more difficult to over
come. GREG. But whoso casts his eyes about without caution Greg.
Mor.
Nic. inserts here, from the original, Thewordismorecommonly applied toour xx ^ 2.
immo quern manduces, quern bibas. Lord, as denoting the mode and extent
h In this passage S. Jerome, who in which His soul was affected by what
seems to have introduced the word pro- in others became #0.6 at . In us passion
passio, 9rgovK0tta, into theology, uses it precedes reason, in Him it followed, or
somewhat iii a sense of his own ; viz. as was a ffgovcifata. vid. S. Jerome in
involving something of the nature of Matt. xxvi. 37. Leon. Ep. 35. Damasc.
sin ; vid. also Comm. in Ezek. xviii. 1,2. F. 0. iii. 20. &c. &c.
186 GOSPKL ACCORDING TO CHAP. V.
will often be taken with the pleasure of sin, and ensnared
by desires begins to wish for what he would not. Great
is the strength of the flesh to draw us downwards, and
the charm of beauty once admitted to the heart through
the eye, is hardly banished by endeavour. We must
therefore take heed at the first, we ought not to look
upon what it is unlawful to desire. For that the heart
may be kept pure in thought, the eyes, as being on the
watch to hurry us to sin, should be averted from wanton
looks. CHRYS. If you permit yourself to gaze often on
fair countenances you will assuredly be taken, even though
you may be able to command your mind twice or thrice.
For you are not exalted above nature and the strength
of humanity. She too who dresses and adorns herself
for the purpose of attracting men s eyes to her, though
her endeavour should fail, yet shall she be punished
hereafter ; seeing she mixed the poison and offered the
cup, though none was found who would drink thereof.
For what the Lord seems to speak only to the man, is
of equal application to the woman ; inasmuch as when
He speaks to the head, the warning is meant for the whole
body.
29. And if thy right eye offend thee, pluck it out,
and cast it from thee : for it is profitable for thee
that one of thy members should perish, and not that
thy whole body should be cast into hell.
30. And if thy right hand offend thee, cut it off,
and cast it from thee : for it is profitable for thee
that one of thy members should perish, and not that
thy whole body should be cast into hell.
Gloss. GLOSS. Because we ought not only to avoid actual sin,
>cc but even put away every occasion of sin, therefore having
taught that adultery is to be avoided not in deed only,
but in heart, He next teaches us to cut off the occasions
of sin. PsEUDO-CriRYS. But if according to that of the
Ps. 38, Prophet, there is HO whole part in our body, it is needful
that we cut off every limb that we have that the punishment
VER. 29, 30. ST. MATTHEW. 187
may be equal to the depravity of the flesh. Is it then
possible to understand this of the bodily eye or hand?
As the whole man when he is turned to God is dead to
sin, so likewise the eye when it has ceased to look evil
is cut off from sin. But this explanation will not suit
the whole; for when He says, thy right eye offends Mtee,
what does the left eye ? Does it contradict the right eye,
and it is preserved innocent? JEROME; Therefore by the
right eye and the right hand we must understand the love
of brethren, husbands and wives, parents and kinsfolk ;
which if we find to hinder our view of the true light, we
ought to sever from us. AUG. As the eye denotes con- Aug.
templation, so the hand aptly denotes action. By the eye j\iont.
we must understand our most cherished friend, as they 13 -
are wont to say who would express ardent affection, I
love him as my own eye. And a friend too who gives
counsel, as the eye shews us our way. The rigid eye,
perhaps, only means to express a higher degree of affection,
for it is the one which men most fear to lose. Or, by
the right eye may be understood one who counsels us
in heavenly matters, and by the left one who counsels in
earthly matters. And this will be the sense ; Whatever
that is which you love as you would your own right eye,
if it offend you, that is, if it be an hindrance to your true
happiness, cut it off and cast it from you. For if the
right eye was not to be spared, it was superfluous to
speak of the left. The right hand also is to be taken of
a beloved assistant in divine actions, the left hand in
earthly actions. PSEUDO-CHRYS. Otherwise ; Christ would
have us careful not only of our own sin, but likewise
that even they who pertain to us should keep themselves
from evil. Have you any friend who looks to your matters
as your own eye, or manages them as your own hand, if
you know of any scandalous or base action that he has
done, cast him from you, he is an offence ; for we shall
give account not only of our own sins, but also of such
of those of our neighbours as it is in our power to
hinder. HILARY ; Thus a more lofty step of innocence is
appointed us, in that we are admonished to keep free, not
only from sin ourselves, but from such as might touch us
188 GOSPEL ACCORDING TO CHAT. V.
from without. JEROME ; Otherwise ; As above He had
placed lust in the looking on a woman, so now the thought
and sense straying hither and thither He calls the eye. 1
By the right hand and the other parts of the body, He
means the initial movements of desire and affection.
PSEUDO-CHRYS. The eye of flesh is the mirror of the inward
eye. The body also has its own sense, that is, the left
eye, and its own appetite, that is, the left hand. But
the parts of the soul are called right, for the soul was
created both with free-will and under the law of righteous
ness, that it might both see and do rightly. But the
members of the body being not with free-will, but under
the law of sin, are called the left. Yet He does not bid
us cut off the sense or appetite of the flesh ; we may
retain the desires of the flesh, and yet not do thereafter,
but we cannot cut off the having the desires. But when
we wilfully purpose and think of evil, then our right
desires and right will offend us, and therefore He bids
us cut them off. And these we can cut off, because our
will is free. Or otherwise ; Every thing, however good in
itself that offends ourselves or others, we ought to cut off
from us. For example, to visit a woman with religious
purposes, this good intent towards her may be called a
right eye, but if often visiting her I have fallen into the
net of desire, or if any looking on are offended, then the
right eye, that is, something in itself good, offends me. For
the right eye is good intention, the right hand is good desire.
Gloss. GLOSS. Or; the right eye is the contemplative life which
offends by being the cause of indolence or self-conceit, or
in our weakness that we are not able to support it unmixed.
The right hand is good works, or the active life, which
offends us when we are ensnared by society and the business
of life. If then any one is unable to sustain the contem
plative life, let him not slothfully rest from all action ; or on
the other hand while he is taken up with action, dry up the
fountain of sweet contemplation. REMIG. The reason why
the right eye and the right hand are to be cast away is
subjoined in that, For it is better, S$c. PSEUDO-CHRYS. For
as we are every one members one of another, it is better that
we should be saved without some one of these members,
VER. 31, 3-2. ST. MATTHEW. 189
than that we perish together with them. Or, it is better
that we should be saved without one good purpose, or one
good work, than that while we seek to perform all good
works we perish together with all.
31. It hath been said, Whosoever shall put away
his wife, let him give her a writing of divorcement :
32. But I say unto yoUj That whosoever shall put
away his wife, saving for the cause of fornication,
causeth her to commit adultery : and whosoever shall
marry her that is divorced committeth adultery.
GLOSS. The Lord had taught us above that our neigh- Gloss.
hour s wife was not to be coveted, He now proceeds to teach nonocc
that our own wife is not to be put away. JEROME ; For
touching Moses s allowance of divorce, the Lord and Saviour
more fully explains in conclusion, that it was because of the
hardness of the hearts of the husbands, not so much sanc
tioning discord, as checking bloodshed. PSEUDO-CHRYS.
For when Moses brought the children of Israel out of Egypt,
they were indeed Hebrews in race, but Egyptians in manners.
And it was caused by the Gentile manners that the husband
hated the wife ; and if he was not permitted to put her away,
he was ready either to kill her or ill-treat her. Moses there
fore suffered the bill of divorcement, not because it was a
good practice in itself, but was the prevention of a worse
evil. HILARY ; But the Lord who brought peace and good
will on earth, would have it reign especially in the matri
monial bond. AUG. The Lord s command here that a wife Aug.
is not to be put away, is not contrary to the command in the ^; t
Law, as Manichaeus affirmed. Had the Law allowed anyxix. 26
who would to put away his wife, to allow none to put away
were indeed the very opposite of that. But the difficulty
which Moses is careful to put in the way, shews that he was
no good friend to the practice at all. For he required a bill
of divorcement, the delay and difficulty of drawing out
which would often cool headlong rage and disagreement,
especially as by the Hebrew custom, it was the Scribes
alone who were permitted to use the Hebrew letters, in
190 GOSPEL ACCORDING TO CHAP. V.
which they professed a singular skill. To these then the
law would send him whom it bid to give a writing of
divorcement, when he would put away his wife, who
mediating between him and his wife, might set them at one
again, unless in minds too wayward to be moved by counsels
of peace. Thus then He neither completed, by adding
words to it, the law of them of old time, nor did He destroy
the Law given by Moses by enacting things contrary to it, as
Manichaeus affirmed; but rather repeated and approved all
that the Hebrew Law contained, so that whatever He spoke
in His own person more than it had, had in view either
explanation, which in divers obscure places of the Law was
greatly needed, or the more punctual observance of its enact-
Au S- . ments. ID. By interposing this delay in the mode of
Mont, putting away, the lawgiver shewed as clearly as it could be
* 14 shewn to hard hearts, that he hated strife and disagreement.
The Lord then so confirms this backwardness in the Law, as
to except only one case, the cause of fornication ; every
other inconvenience which may have place, He bids us bear
with patience in consideration of the plighted troth of
wedlock. PsEUDO-CuRYS. If we ought to bear the burdens
Gal.6,2.of strangers, in obedience to that of the Apostle, Bear ye
one another s burdens, how much more that of our wives and
husbands ? The Christian husband ought not only to keep
himself from any defilement, but to be careful not to give
others occasion of defilement ; for so is their sin imputed to
him who gave the occasion. Whoso then by putting away
his wife gives another man occasion of committing adultery,
Au s- is condemned for that crime himself. AUG. Yea more, He
ubi sup. . .
declares the man who marries her who is put away an
adulterer. CHRYS. Say not here, It is enough her husband
has put her away; for even after she is put away she
Aug. continues the wife of him that put her away. AUG. The
Apostle has fixed the limit here, requiring her to abstain
from a fresh marriage as long as her husband lives.
After his death he allows her to marry. But if the woman
may not marry while her former husband is alive, much
less may she yield herself to unlawful indulgences. But
this command of the Lord, forbidding to put away a
wife, is not broken by him who lives with her not carnally
VER. 31, 32. ST. MATTHEW. 191
but spiritually, in that more blessed wedlock of those
that keep themselves chaste. A question also here arises
as to what is that fornication which the Lord allows as
a cause of divorce ; whether carnal sin, or, according to the
Scripture use of the word, any unlawful passion, as idolatry,
avarice, in short all transgression of the Law by forbidden
desires. For if the Apostle permits the divorce of a wife if
she be unbelieving, (though indeed it is better not to put her
away,) and the Lord forbids any divorce but for the cause of
fornication, unbelief even must be fornication. And if un
belief be fornication, and idolatry unbelief, and covetousness
idolatry, it is not to be doubted that covetousness is forni
cation. And if covetousness be fornication, who may say of
any kind of unlawful desire that it is not a kind of forni
cation ? ID. Yet I would not have the reader think this Au -
, Retract.
disputation of ours sufficient in a matter so arduous; for noti. 19. 6.
every sin is spiritual fornication, nor does God destroy every
sinner, for He hears His saints daily crying to Him, Forgive
UK our debts; but every man who goes a whoring and for
sakes Him, him He destroys. Whether this be the fornication
for which divorce is allowed is a most knotty question for
it is no question at all that it is allowed for the fornication
by carnal sin. ID. If any affirm that the only fornication Aug.
for which the Lord allows divorce is that of carnal sin, he *
may say that the Lord has spoken of believing husbands andq- ult -
wives, forbidding either to leave the other except for forni
cation. ID. Not only does He permit to put away a wife Aug.
who commits fornication, but whoso puts away a wife by
whom he is driven to commit fornication, puts her away for*- 16
the cause of fornication, both for his own sake and hers.
ID. He also rightly puts away Jiis wife to whom she shall Au S- de
say, I will not be your wife unless you get me money by Op. 16.
robbery; or should require any other crime to be done by
him. If the husband here be truly penitent, he will cut off
the limb that offends him. ID. Nothing can be more unjust Aug.
than to put away a wife for fornication, and yourself to be^ 111
guilty of that sin, for then is that happened, Wherein thou ** 16 -
judgest another , thou condemn est thyself. When He says, i.
And he icho marrieth her iclio is put away, committeth
adultery, a question arises, does the woman also in this case
192 GOSPEL ACCORDING TO CHAP. V.
commit adultery? For the Apostle directs either that she
remain unmarried, or be reconciled to her husband. There
is this difference in the separation, namely, which of them
was the cause of it. If the wife put away the husband and
marry another, she appears to have left her first husband
with the desire of change, which is an adulterous thought.
But if she have been put away by her husband, yet he who
marries her commits adultery, how can she be quit of the
same guilt? And further, if he who marries her commits
adultery, she is the cause of his committing adultery, which
is what the Lord is here forbidding.
33. Again, ye have heard that it hath been said by
them of old time, Thou shalt not forswear thyself, but
shalt perform unto the Lord thine oaths :
34. But I say unto you, Swear not at all ; neither
by Heaven ; for it is God s throne ;
35. Nor by the earth ; for it is His footstool :
neither by Jerusalem ; for it is the city of the great
King.
36. Neither shalt thou swear by thy head, because
thou canst not make one hair white or black.
37. But let your communication be, Yea, yea ;
Nay, nay: for whatsoever is more than these cometh
of evil.
Gloss. GLOSS. The Lord has hitherto taught to abstain from
non occ. injuring our neighbour, forbidding anger with murder, lust
with adultery, and the putting away a wife with a bill of
divorce. He now proceeds to teach to abstain from injury
to God, forbidding not only perjury as an evil in itself, but
even all oaths as the cause of evil, saying, Ye have heard it
said by them of old, Thou shalt not forswear thyself. It is
c. 19,12. written in Leviticus, Thou shalt not forswear thyself in my
name; and that they should not make gods of the creature,
they are commanded to render to God their oaths, and not to
swear by any creature, Render to the Lord thy oaths ; that
is, if you shall have occasion to swear, you shall swear by
VER. 3337. ST. MATTHEW. 193
the Creator and not by the creature. As it is written in
Deuteronomy, Thou shalt fear the Lord thy God, and shaltc.6.}3.
swear by his name. JEROME ; This was allowed under the
Law, as to children ; as they offered sacrifice to God, that
they might not do it to idols, so they were permitted to
swear by God ; not that the thing was right, but that it were
better done to God than to daemons. PSEUDO-CHRYS. For
no man can swear often, but he must sometimes forswear
himself; as he who has a custom of much speaking will
sometimes speak foolishly. AUG. Inasmuch as the sin of Aug.
perjury is a grievous sin, he must be further removed from itp ^
who uses no oath, than he who is ready to swear on every *ix. 23.
occasion, and the Lord would rather that we should not
swear and keep close to the truth, than that swearing we
should come near to perjury. ID. This precept also con- Aug.
firms the righteousness of the Pharisees, not to forswear ; jj t \ n
inasmuch as he who swears not at all cannot forswear him- 17 -
self. But as to call God to witness is to swear, does not the
Apostle break this commandment when he says several times
to the Galatians, The things which I write unto you, behold, G&1.1,
before God, I lie not. So the Romans, God is my witness, Ro m< ^
whom I serve in my spirit. Unless perhaps some one may 9 -
say, it is no oath unless I use the form of swearing by some
object; and that the Apostle did not swear in saying, God is
my witness. It is ridiculous to make such a distinction ; yet the
Apostle has used even this form, / die daily, by your boasting. 1 Cor.
That this does not mean, your boasting has caused my dying
daily, but is an oath, is clear from the Greek, which is vy ryv
vpsTsgotv xotvxya-iv. ID. But what we could not understand byAu?.
mere words, from the conduct of the saints we may gather in
what sense should be understood what might easily be drawn
the contrary way, unless explained by example. The Apostle
has used oaths in his Epistles, and by this shews us how
that ought to be taken, / say unto you, Swear not at all,
namely, lest by allowing ourselves to swear at all we come to
readiness in swearing, from readiness we come to a habit of
swearing, and from a habit of swearing we fall into perjury.
And so the Apostle is not found to have used an oath but
only in writing, the greater thought and caution which that
requires not allowing of slip of the tongue. Yet is the
VOL. i. o
194 GOSPEL ACCORDING TO CHAP. V
Lord s command so universal, Swear not at all, that He
would seem to have forbidden it even in writing. But since
it would be an impiety to accuse Paul of having violated this
precept, especially in his Epistles, we must understand the
word at all as implying that, as far as lays in your power,
you should not make a practice of swearing, not aim at it as
Aug. a good thing in which you should take delight. ID. There-
Faust f re * n k* s wr i tnl & s ? as writing allows of greater circum-
xix. 23. spection, the Apostle is found to have used an oath in
several places, that none might suppose that there is any
direct sin in swearing what is true ; but only that our weak
hearts are better preserved from perjury by abstaining from
all swearing whatever. JEROME ; Lastly, consider that the
Saviour does not here forbid to swear by God, but by the
Heaven, the Earth, by Jerusalem, by a man s head. For
this evil practice of swearing by the elements the Jews had
always, and are thereof often accused in the prophetic
writings. For he who swears, shews either reverence or
love for that by which he swears. Thus when the Jews
swore by the Angels, by the city of Jerusalem, by the temple
and the elements, they paid to the creature the honour and
worship belonging to God ; for it is commanded in the Law
Aug. that we should not swear but by the Lord our God. AUG.
Mont. 1 " Or II is added, By the Heaven, 8$c. because the Jews did
i. 17. not consider themselves bound when they swore by such
things. As if He had said, When you swear by the Heaven
and the Earth, think not that you do not owe your oath
to the Lord your God, for you are proved to have sworn
by Him whose throne the heaven is, and the earth His
footstool; which is not meant as though God had such
limbs set upon the heaven and the earth, after the manner of
a man who is sitting; but that seat signifies God s judgment
of us. And since in the whole extent of this universe it
is the heaven that has the highest beauty, God is said to sit
upon the heavens as shewing divine power to be more
excellent than the most surpassing show of beauty ; and He
is said to stand upon the earth, as putting to lowest use
a lesser beauty. Spiritually by the heavens are denoted
1 Cor. holy souls, by the earth the sinful, seeing He that is spiritual
d.3,J u dgeth all things. But to the sinner it is said, Earth thou
19.
VER. 33 37. ST. MATTHEW. 195
art, and unto earth thou shall return. And he who would
abide under a law, is put under a law, and therefore He
adds, it is tlie footstool of His feet. Neither by Jerusalem,
for it is the city of the Great King ; this is better said than
1 it is mine ; though it is understood to mean the same.
And because He is also truly Lord, whoso swears by Jeru
salem, owes his oath to the Lord. Neither by thy head.
What could any think more entirely his own property than
his own head ? But how is it ours when we have not
power to make one hair black or white ? Whoso then
swears by his own head also owes his vows to the Lord ; and
by this the rest may be understood. CHRYS. Note how
He exalts the elements of the world, not from their own
nature, but from the respect which they have to God, so that
there is opened no occasion of idolatry. RABANUS ; Having
forbidden swearing, He instructs us how we ought to speak,
Let your speech be. yea, yea; nay, nay. That is, to affirm
any thing it is sufficient to say, It is so : to deny, to say,
It is not so. Or, yea, yea; nay, nay, are therefore twice
repeated, that what you affirm with the mouth you should
prove in deed, and what you deny in word, you should not
establish by your conduct. HILARY; Otherwise ; They who
live in the simplicity of the faith have not need to swear,
with them ever, what is is, what is not is not ; by this their
life and their conversation are ever preserved in truth.
JEROME ; Therefore Evangelic verity does not admit an
oath, since the whole discourse of the faithful is instead
of an oath. AUG. And he who has learned that an oath Aug.
is to be reckoned not among things good, but among things ubi SU P*
necessary, will restrain himself as much as he may, not to
use an oath without necessity, unless he sees men loth to
believe what it is for their good they should believe, without
the confirmation of an oath. This then is good and to be
desired, that our conversation be only, yea, yea ; nay, nay ;
for what is more than this cometh of evil. That is, if you are
compelled to swear, you know that it is by the necessity
of their weakness to whom you would persuade any thing ;
which weakness is surely an evil. What is- more than this is
thus evil; not that you do evil in this just use of an oath to
o 2
196 GOSPEL ACCORDING TO CHAP. V.
persuade another to something beneficial for him ; but it is
an evil in him whose weakness thus obliges you to use
an oath. CHRYS. Or; of evil, that is, from their weakness
to whom the Law permitted the use of an oath. Not that
by tins the old Law is signified to be from the Devil, but
He leads us from the old imperfection to the new abundance.
38. Ye have heard that it hath been said, An eye
for an eye, and a tooth for a tooth :
39. But I say unto you, That ye resist not evil :
but whosoever shall smite thee on thy right cheek,
turn to him the other also.
40. And if any man will sue thee at the law, and
take away thy coat, let him have thy cloak also.
41. And whosoever shall compel thee to go a mile,
go with him twain.
42. Give to him that asketh thee, and from him
that would borrow of thee turn not thou away.
Gloss. GLOSS. The Lord having taught that we are not to offer
non occ. . i i -ITT
injury to our neighbour, or irreverence to the Lord, now
proceeds to shew how the Christian should demean himself
Aug. to those that injure him. AUG. This law, Eye for eye, tooth
Faust. f or tooth, was enacted to repress the flames of mutual hate,
xix. 25. an d to be a check on their undisciplined spirits. For who
when he would take revenge, was ever content to return
just so much harm as he had received ? Do we not see men
who have suffered some trifling hurt, straightway plot murder,
thirst for blood, and hardly find evil enough that they can
do to their enemies for the satisfying their rage ? To this
immeasured and cruel fury the Law puts bounds when it
enacts a lex talionis ; that is, that whatever wrong or hurt
any man has done to another, he should surfer just the same
in return. This is not to encourage but to check rage ; for
it does not rekindle what was extinguished, but hinders the
flames already kindled from further spread. It enacts a just
VER. 38 42. ST. MATTHEW. 197
retaliation, properly due to him who has suffered the wrong.
But that mercy forgives any debt, does not make it unjust
that payment had been sought. Since then he sins who
seeks an unmeasured vengeance, but he does not sin who
desires only a just one; he is therefore further from sin
who seeks no retribution at all. I might state it yet thus ;
It was said to them of old time, Thou shalt not take unequal
retaliation ; But I say unto you, Ye shall not retaliate ; this
is a completion of the Law, if in these words something is
added to the Law which was wanting to it ; yea, rather that
which the Law sought to do, namely, to put an end to
unequal revenge, is more safely secured when there is no
revenge at all. PsEUDO-CuRYS. For without this command,
the commands of the Law could not stand. For if according
to the Law we begin all of us to render evil for evil, we
shall all become evil, since they that do hurt abound. But
if according to Christ we resist not evil, though they that
are evil be not amended, yet they that are good remain good.
JEROME ; Thus our Lord by doing away all retaliation, cuts
off the beginnings of sin. So the Law corrects faults, the
Gospel removes their occasions. GLOSS. Or it may be said Gloss.
that the Lord said this, adding somewhat to the righteous- non occ<
ness of the old Law. AUG. For the righteousness of the Aug.
Pharisees is a less righteousness, not to transgress the
measure of equal retribution; and this is the beginning of 19.
peace ; but perfect peace is to refuse all such retribution.
Between that first manner then, which was not according to
the Law, to wit, that a greater evil should be returned for a
less, and this which the Lord enjoins to make His disciples
perfect, to wit, t at no evil should be returned for evil, a
middle place is held by this, that an equal evil should be
returned, which was thus the passage from extremest discord
to extremest peace. Whoso then first does evil to another
departs furthest from righteousness ; and who does not first
do any wrong, but when wronged repays with a heavier
wrong, has departed somewhat from extreme injustice ; he
who repays only what he has received, gives up yet some
thing more, for it were but strict right that he who is the
first aggressor should receive a greater hurt than he inflicted.
This righteousness thus partly begun, He perfects, who is
198 GOSPEL ACCORDING TO CHAP. V.
come to fulfil the Law. The two steps that intervene He
leaves to be understood ; for there is who does not repay so
much, but less ; and there is yet above him, he who repays
not at all; yet this seems too little to the Lord, if you be not
also ready to suffer wrong. Therefore He says not, Render
not evil for evil, but, Resist not against evil, not only repay
not what is offered to you, but do not resist that it should
not be done to you. For thus accordingly He explains
that saying, If any man smite thee on thy right cheek,
offer to him the left also. Which as being a high part
of mercy, is known to those who serve such as they love
much ; from whom, being morose, or insane, they endure
many things, and if it be for their health they offer themselves
to endure more. The Lord then, the Physician of souls,
teaches His disciples to endure with patience the sick
nesses of those for whose spiritual health they should
provide. For all wickedness comes of a sickness of the
mind ; nothing is more innocent than he who is sound and
Aug. de of perfect health in virtue. ID. The things which are
I5* nc lc done by the Saints in the New Testament profit for
examples of understanding those Scriptures which are
modelled into the form of precepts. Thus we read in Luke;
Luke 6, Whoso smiteth thee on the one check, turn to him the
29
other also. Now there is no example of patience more
perfect than that of the Lord ; yet He, when He was
John 18, smitten, said not, Behold the other cheek, but, If I
have spoken amiss, accuse me wherein it is amiss; but if
welly why smitest thou me ? hereby shewing us that that
turning of the other cheek should be in the heart. ID. For
Serni in ~ ,
Mont, the Lord was ready not only to be smitten on the other
i. 19. cheek for the salvation of men, but to be crucified with
His whole body. It may be asked, What does the right
cheek expressly signify ? As the face is that whereby
any man is known, to be smitten on the face is according
to the Apostle to be contemned and despised. But as
we cannot say right face, and left face, and yet we
have a name twofold, one before God, and one before
the world, it is distributed as it were into the right cheek,
and left cheek, that whoever of Christ s disciples is despised
for that he is a Christian, may be ready to be yet more
VER. 38 42. ST. MATTHEW. 199
despised for any of this world s honours that he may
have. All things wherein we suffer any wrong are divided
into two kinds, of which one is what cannot be restored,
the other what may be restored. In that kind which cannot
be restored, we are wont to seek the solace of revenge.
For what does it boot if when smitten you smite again,
is the hurt done to your body thereby repaid to you ?
But the mind swollen with rage seeks such assuagements.
PsEUDO-CuRYS. Or has your return blow at all restrained
him from striking you again ? It has rather roused him
to another blow. For anger is not checked by meeting-
anger, but is only more irritated. AUG. Whence the Lord Aug.
judges that others weakness should rather be borne with Mont. i.
compassion, than that our own should be soothed by 20 -
others pain. For that retribution which tends to cor
rection is not here forbidden, for such is indeed a part of
mercy; nor does such intention hinder that he, who seeks
to correct another, is not at the same time ready himself
to take more at his hands. But it is required that he
should inflict the punishment to whom the power is given
by the course of things, and with such a mind as the
father has to a child in correcting him whom it is impossible
he should hate. And holy men have punished some sins
with death, in order that a wholesome fear might be struck
into the living, and so that not his death, but the likelihood
of increase of his sin had he lived, was the hurt of the criminal.
Thus Elias punished many with death, and when the disciples
would take example from him they were rebuked by the
Lord, who did not censure this example of the Prophet,
but their ignorant use of it, seeing them to desire the
punishment not for correction s sake, but from angry hate.
But after He had inculcated love of their neighbour, and
had given them the Holy Spirit, there wanted not instances
of such vengeance; as Ananias and his wife who fell
down dead at the words of Peter, and the Apostle Paul
delivered some to Satan for the destruction of the flesh.
Yet do some, with a kind of blind opposition, rage against
the temporal punishments of the Old Testament, not know
ing with what mind they were inflicted. ID. But who Aug.
that is of sober mind would say to kings, It is nothing fg^
200 GOSPEL ACCORDING TO CHAP. V.
of your concern who will live religiously, or who pro
fanely ? It cannot even be said to them, that it is not
their concern who will live chastely, or who unchastely.
It is indeed better that men should be led to serve God
by right teaching than by penalties ; yet has it benefitted
many, as experience has approved to us, to be first coerced
by pain and fear, that they might be taught after, or to
be made to conform in deed to what they had learned
in words. The better men indeed are led of love, but
the more part of men are wrought on by fear. Let them learn
in the case of the Apostle Paul, how Christ first constrained,
Aug. and after taught him. ID. Therefore in this kind of injuries
Mont ? vy ki c *h are wont to rouse vengeance Christians will observe
20. such a mean, that hate shall not be caused by the injuries
they may receive, and yet wholesome correction be not
foregone by Him who has right of either counsel or
power. JEROME Mystically interpreted ; When we are
smitten on the right cheek, He said not, offer to him
thy left, but the oilier; for the righteous has not a left.
That is, if a heretic has smitten us in disputation, and
would wound us in a right hand doctrine, let him be met
Aug. with another testimony from Scripture. AUG. The other
sup kind of injuries are those in which full restitution can
be made, of which there are two kinds; one relates to
money, the other to work ; of the first of these it is He
speaks when He continues, Whoso will sue tltee for ihy
coat, let him have thy cloak likewise. As by the cheek
are denoted such injuries of the wicked as admit of no
restitution but revenge- so by this similitude of the gar-
ments is denoted such injury as admits restitution. And
this, as the former, is rightly taken of preparation of
the heart, not of the show of the outward action. And
what is commanded respecting our garments, is to be
observed in all things that by any right we call our own
in worldly property. For if the command be expressed in
these necessary articles of life, how much more does it
hold in the case of superfluities and luxuries? And
when He says, He who will sue thee, He clearly intends
to include every thing for which it is possible that we
should be sued. It may be made a question whether it
VER. 38 42. ST. MATTHEW. 201
is to be understood of slaves, for a Christian ought not to
possess his slave on the same footing as his horse ; though
it might be that the horse was worth the more money. And
if your slave have a milder master in you than he would
have in him who seeks to take him from you, I do not know
that he ought to be given up as lightly as your coat.
PSEUDO-CHRYS. For it were an unworthy thing that a be
liever should stand in his cause before an unbelieving judge.
Or if one who is a believer, though (as he must be) a
worldly man, though he should have reverenced you for the
worthiness of the faith, sues you because the cause is a
necessary one, you will lose the worthiness of Christ for the
business of the world. Further, every lawsuit irritates the
heart and excites bad thoughts ; for when you see dishonesty
or bribery employed against you, you hasten to support your
own cause by like means, though originally you might have
intended nothing of the sort. AUG. The Lord here forbids Aug.
his disciples to have lawsuits with others for worldly pro- ^ g nchir *
perty. Yet as the Apostle allows such kind of causes to be
decided between brethren, and before arbiters who are
brethren, but utterly disallows them without the Church, it
is manifest what is conceded to infirmity as pardonable.
GREG. There are, who are so far to be endured, as they rob Greg,
us of our worldly goods; but there are whom we ought to^ ^
hinder, and that without breaking the law of charity, not
only that we may not be robbed of what is ours, but lest they
by robbing others destroy themselves. We ought to fear
much more for the men who rob us, than to be eager to save
the inanimate things they take from us. When peace with
our neighbour is banished the heart on the matter of worldly
possessions, it is plain that our estate is more loved than our
neighbour.
AUG. The third kind of wrongs, which is in the matter of Aug.
labour, consists of both such as admit restitution, and such?J im - in
as do not or with or without revenge for he who forcibly i. 19.
presses a man s service, and makes him give him aid against
his will, can either be punished for his crime, or return the
labour. In this kind of wrongs then, the Lord teaches that
the Christian mind is most patient, and prepared to endure
yet more than is offered; If a man constrain thee to go with
202 GOSPEL ACCORDING TO CHAP. V, ,
him a mile, go with him yet other two. This likewise is
meant not so much of actual service with your feet, as of
Chrys. readiness of mind. CHRYS. The word here used signifies to
H ?.- drag unjustly, without cause, and with insult. AUG. Let us
xvin. J J
Aug. suppose it therefore said, Go with him other two, that the
ubi sup. -Qmnber three might be completed ; by which number per
fection is signified ; that whoever does this might remember
that he is fulfilling perfect righteousness. For which reason
he conveys this precept under three examples, and in this
third example, he adds a twofold measure to the one single
measure, that the threefold number may be complete. Or
w r e may so consider as though in enforcing this duty, He
had begun with what was easiest to bear, and had advanced
gradually. For first He commanded that when the right
cheek was smitten we should turn the other also ; therein
shewing ourselves ready to endure another wrong less than
that you have already received. Secondly, to him that would
take your coat, he bids you part with your cloak, (or garment,
as some copies read,) which is either just as great a loss, or
perhaps a little greater. In the third He doubles the ad
ditional wrong which He would have us ready to endure.
And seeing it is a small thing not to hurt unless you further
shew kindnesses, He adds, To him that asketh of thee, give.
PSEUDO-CHRYS. Because wealth is not ours but God s;
God would have us stewards of His wealth, and not lords.
JEROME ; If we understand this only of alms, it cannot stand
with the estate of the most part of men who are poor ; even
the rich if they have been always giving, will not be able to
Aug. continue always to give. AUG. Therefore, He says not,
ubisup. < Q. ye a || things to hi m th a t asks; but, Give to every one
thai asketh; that you should only give what you can give
honestly and rightly. For what if one ask for money to
employ in oppressing the innocent man ? What if he ask
your consent to unclean sin ? We must give then only what
will hurt neither ourselves or others, as far as man can judge;
and when you have refused an inadmissible request, that you
may not send away empty him that asked, shew the righteous
ness of your refusal; and such correction of the unlawful peti-
Aug. tioner will often be a better gift than the granting his suit.
^"2* ID. For with more benefit is food taken from the hungry, if
VER. 38 42. ST. MATTHEW. 203
certainty of provision causes him to neglect righteousness,
than that food should be supplied to him that he may consent
to a deed of violence and wrong. JEROME ; But it may be
understood of the wealth of doctrine : wealth which never
fails but the more of it is given away, the more it abounds.
AUG. That He commands, And from him that would borrow Aug.
of fhee, turn not away, must be referred to the mind; f r Mont*
God loveth a cheerful giver. And every one that receives, 20.
indeed borrows, though it is not he that shall pay, but God, 9 7 r<
who restores to the merciful many fold. Or, if you like
to understand by borrowing, only taking with promise to
repay, we must understand the Lord s command as em
bracing both these kinds of affording aid ; whether we give
outright, or lend to receive again. And of this last kind of
shewing mercy it is well said, Turn not away, that is, do not
be therefore backward to lend, as though, because man shall
repay you, therefore God shall not; for what you do by
God s command cannot be without fruit. PSEUDO-CHRYS.
Christ bids us lend but not on usury; for he who gives on
such terms does not bestow his own, but takes of another ;
he looses from one chain to bind with many, and gives not
for God s righteousness sake, but for his own gain. For
money taken on usury is like the bite of an asp ; as the asp s
poison secretly consumes the limbs, so usury turns all our
possessions into debt. AUG. Some object that this command Aug.
of Christ is altogether inconsistent with civil life in Common- f^B^
wealths; Who, say they, would suffer, when he could hinder
it, the pillage of his estate by an enemy; or would not repay
the evil suffered by a plundered province of Rome on the
plunderers according to the rights of war? But these
precepts of patience are to be observed in readiness of the
heart, and that mercy, not to return evil for evil, must be
always fulfilled by the will. Yet must we often use a merci
ful sharpness in dealing with the headstrong. And in this
way, if the earthly commonwealth will keep the Christian
commandments, even war will not be waged without good
charities, to the establishing among the vanquished peaceful
harmony of godliness and righteousness. For that victory is
beneficial to him from whom it snatches licence to sin;
since nothing is more unfortunate for sinners, than the good
204 GOSPEL ACCORDING TO CHAP. V.
fortune of their sins, which nourishes an impunity that brings
punishment after it, and an evil will is strengthened, as it
were some internal enemy.
43. Ye have heard that it hath been said, Thou
shalt love thy neighbour, and hate thine enemy.
44. But I say unto you, Love your enemies,
bless them that curse you, do good to them that
hate you, and pray for them which despitefully use
you and persecute you ;
45. That ye may be the children of your Father
which is in heaven : for He maketh His sun to
rise on the evil and on the good, and sendeth rain on
the just and on the unjust.
46. For if ye love them which love you, what
reward have ye ? do not even the Publicans the
same ?
47. And if ye salute your brethren only, what
do ye more than others ? do not even the Publicans
so?
48. Be ye therefore perfect, even as your Father
which is in heaven is perfect.
Gloss. GLOSS. The Lord has taught above that we must
>cc not resist one who offers any injury, but must be ready
even to suffer more ; He now further requires us to shew
to them that do us wrong both love and its effects. And
as the things that have gone before pertain to the com
pletion of the righteousness of the Law, in like manner
this last precept is to be referred to the completion of the
law of love, which, according to the Apostle, is the fulfilling
Aug. de of the Law. AUG. That by the command, Thon shalt
Christ l ve thy neighbour, all mankind were intended, the Lord
! 30- shewed in the parable of the man who was left half dead,
which teaches us that our neighbour is every one who
may happen at any time to stand in need of our offices
of mercy ; and this who does not see must be denied to
VER. 43 48. ST. MATTHEW. 205
none, when the Lord says, Do good to them that hate
you. ID. That there were degrees in the righteousness of Aug.
the Pharisees which was under the old Law is seen ?, rm V 1
Mont. i.
herein, that many hated even those by whom they were 21.
loved. He therefore who loves his neighbour, has ascended
one degree, though as yet he hate his enemy ; which is
expressed in that, and shalt hate thy enemy ; which is
not to be understood as a command to the justified, but a
concession to the weak. ID. I ask the Manichaeans why Aug.
they would have this peculiar to the Mosaic Law, that^ ont
was said by them of old time, thou shalt hate thy enemy ? xix. 24.
Has not Paul said of certain men that they were hateful to
God ? We must enquire then how we may understand
that, after the example of God, to whom the Apostle here
affirms some men to be hateful, our enemies are to be hated ;
and again after the same pattern of Him who maketh his sun
to rise on the evil and the good, our enemies are to be
loved. Here then is the rule by which we may at once hate
our enemy for the evil s sake that is in him, that is, his
iniquity, and love him for the good s sake that is in him,
that is, his rational part. This then, thus uttered by them
of old, being heard, but not understood, hurried men on
to the hatred of man, when they should have hated nothing
but vice. Such the Lord corrects as He proceeds, saying,
/ say unto you. Love your enemies. He who had just
declared that He came not to subvert the Laiv, but to
Juljil it, by bidding us love our enemies, brought us to
the understanding of how we may at once hate the same
man for his sins whom we love for his human nature.
GLOSS. But it should be known, that in the whole body Gk)SS
of the Law it is no where written, Thou shalt hate thy enemy, ord.
But it is to be referred to the tradition of the Scribes, who
thought good to add this to the Law, because the Lord
bade the children of Israel pursue their enemies, and
destroy Amalek from under heaven. PSEUDO-CHRYS. As
that, Thou shalt not lust, was not spoken to the flesh,
but to the spirit, so in this the flesh indeed is not able
to love its enemy, but the spirit is able ; for the love
and hate of the flesh is in the sense, but of the spirit is
in the understanding. If then we feel hate to one who
206 GOSPEL ACCORDING TO CHAP. V.
has wronged us, and yet will not to act upon that feeling,
know that our flesh hates our enemy, but our soul loves
him. GREG. Love to an enemy is then observed when
Mor. . . . . c
xxii. 11. we are not sorrowful at his success, or rejoice in his fall.
We hate him whom we wish not to be bettered, and
pursue with ill-wishes the prosperity of the man in whose
fall we rejoice. Yet it may often happen that without
any sacrifice of charity, the fall of an enemy may gladden
us, and again his exaltation make us sorrowful without
any suspicion of envy ; when, namely, by his fall any
deserving man is raised up, or by his success any un
deservedly depressed. But herein a strict measure of
discernment must be observed, lest in following out our
own hates, we hide it from ourselves under the specious
pretence of others benefit. We should balance how much
we owe to the fall of the sinner, how much to the justice
of the Judge. For when the Almighty has struck any
hardened sinner, we must at once magnify His justice as
Judge, and feel with the other s suffering who perishes.
Gloss. GLOSS. They who stand against the Church oppose her
>r * in three ways; with hate, with words, and with bodily
tortures. The Church on the other hand loves them, as
it is here, Love your enemies ; does good to them, as it
is, Do good to them thai hate you ; and prays for them,
as it is, Pray for them that persecute you and accuse you
falsely. JEROME; Many measuring the commandments of
God by their own weakness, not by the strength of the
saints, hold these commands for impossible, and say that
it is virtue enough not to hate our enemies; but to love
them is a command beyond human nature to obev. But
it must be understood that Christ enjoins not impossibilities
but perfection. Such was the temper of David towards
Saul and Absalom ; the Martyr Stephen also prayed for
Rom. 9, his enemies while they stoned him, and Paul wished
himself anathema for the sake of his persecutors. Jesus
Luke23, both taught and did the same, saying, Father, forgive them,
Aug. for they know not what they do. AUG. These indeed
Enchir. are examples of the perfect sons of God ; yet to this
should every believer aim, and seek by prayer to God, and
struggles with himself to raise his human spirit to this
VEH. 43 48. ST. MATTHEW. 207
temper. Yet this so great blessing is not given to all
those multitudes which we believe are heard when they
pray, Forgive us our debts, as we forgive our debtors.
ID. Here arises a question, that this commandment of Aug.
the Lord, by which He bids us pray for our enemies, Moot,
seems opposed by many other parts of Scripture. In i>21 -
the Prophets are found many imprecations upon enemies ;
such as that in the 108th Psalm, Let his children be Ps. 109,
orphans. But it should be known, that the Prophets are
wont to foretel things to come in the form of a prayer or
wish. This has more weight as a difficulty that John
says, There is a sin unto death, I say not that he shall pray\ Jh n
for it ; plainly shewing, that there are some brethren for
whom he does not bid us pray ; for what went before was,
If any know his brother sin a sin, 8$c. Yet the Lord
bids us pray for our persecutors. This question can only
be resolved, if we admit that there are some sins in brethren
more grievous than the sin of persecution in our enemies.
For thus Stephen prays for those that stoned him, because
they had not yet believed on Christ; but the Apostle Paul 2 Tim.
does not pray for Alexander though he was a brother, but
had sinned by attacking the brotherhood through jealousy.
But for whom you pray not, you do not therein pray
against him. What must we say then of those against
whom we know that the saints have prayed, and that not
that they should be corrected, (for that would be rather
to have prayed for them), but for their eternal damnation ;
not as that prayer of the Prophet against the Lord s
betrayer, for that is a prophecy of the future, not an im
precation of punishment ; but as when we read in the
Apocalypse the Martyrs prayer that they may be avenged. Rev. 6,
But we ought not to let this affect us. For who may 10 *
dare to affirm that they prayed against those persons them
selves, and not against the kingdom of sin ? For that would
be both a just and a merciful avenging of the Martyrs,
to overthrow that kingdom of sin, under the continuance
of which they endured all those evils. And it is overthrown
by correction of some, and damnation of such as abide in
sin. Does not Paul seem to you to have avenged Stephen
on his own body, as he speaks, / chastise my body, and bring l Cor.
9,27.
208 GOSPEL ACCORDING TO CHAP. V.
Hil. it into subjection. PsEUDO-Auo. And the souls of them
y U and ^at are s l anl C1 T out to be avenged; as the blood of Abel
N. Test, cried out of the ground not with a voice, but in spirit 1 .
^* . As the work is said to laud the workman, when he delights
himself in the view thereof; for the saints are not so
impatient as to urge on what they know will come to
pass at the appointed time. CHRYS. Note through what
steps we have now ascended hither, and how He has set
us on the very pinnacle of virtue. The first step is, not
to begin to do wrong to any ; the second, that in avenging
a wrong done to us we be content with retaliating equal ;
the third, to return nothing of what we have suffered ;
the fourth, to offer one s self to the endurance of evil; the fifth,
to be ready to suffer even more evil than the oppressor desires
to inflict; the sixth, not to hate him of whom we suffer
such things; the seventh, to love him; the eighth, to
do him good; the ninth, to pray for him. And because
the command is great, the reward proposed is also great,
namely, to be made like unto God, Ye shall be the sons
of your Father which is in heaven.
JEROME ; For whoso keeps the commandments of God
is thereby made the son of God ; he then of whom he here
Auo-. speaks is not by nature His son, but by his own will. AUG.
Snm. m After that rule we must here understand of which John
i. 23. speaks, He gave them power to be made the sons of God.
One is His Son by nature ; we are made sons by the power
which we have received; that is, so far as we fulfil those
things that we are commanded. So He says not, Do these
things because ye are sons; but, do these things that ye may
become sons. In calling us to this then, He calls us to
His likeness, for He saith, He maketh His sun to rise on
the righteous and the unrighteous. By the sun we may
understand not this visible, b 
