THE GREAT COMMENTARY
OF
CORNELIUS A LAPIDE(
TRANSLATED
BY
THOMAS W. MOSSMAN, B.A.,
RECTOR OF TORRINGTON, LINCOLNSHIRE,
Assisted by Various Scholars.
S. MATTHEWS GOSPEL. CHAPS. XXII. TO XXVIII,
S. MARK S GOSPEL. COMPLETE.
(ZBnition.
JOHN HODGES,
AGAR STREET, CHARING CROSS, LONDON.
1891.
13 1Q53
ADVERTISEMENT TO THE THIRD VOLUME.
nr^HIS third Volume of the Translation of Cornelius a Lapide
^ on the Gospels, comprises the seven last chapters of
S. Matthew, and the whole of S. Mark.
For the translation of the 26th chapter of S. Matthew from
the 3ist verse, and for the whole of the, 2yth chapter, I am
*
indebted to the kindness of an eminent patristic Scholar and
Divine, the Rev. James Bliss, so well known for his labours in
connection with the Anglo- Catholic Library , and the Library of
the Fathers. For the translation of the 28th of S. Matthew,
I am indebted to another friend. For the remainder, I am
responsible myself.
T. W. M.
THE
HOLY GOSPEL OF JESUS CHRIST,
ACCORDING TO S. MATTHEW.
CHAPTER XXII.
2 77ie marriage of the king s son. II TTie wedding garment. 15 Of paying
tribute. 23 Of the resurrection.
AND Jesus answered and spake unto them again by parables, and said,
** 2 The kingdom of heaven is like unto a certain king, which made a
marriage for his son,
3 And sent forth his servants to call them that were bidden to the wedding :
and they would not come.
4 Again, he sent forth other servants, saying, Tell them which are bidden,
Behold, I have prepared my dinner : my oxen and my failings are killed, and all
things are ready : come unto the marriage.
5 But they made light of it, and went their ways, one to his farm, and another
to his merchandise :
6 And the remnant took his servants, and entreated them spitefully, and slew
them.
7 But when the king heard thereof, he was wroth : and he sent forth his armies,
and destroyed those murderers, and burned up their city.
8 Then saith he to his servants, The wedding is ready, but they which were
bidden were not worthy.
9 Go ye, therefore, into the highways ; and as many as ye shall find, bid to
the marriage.
10 So those servants went out into the highways, and gathered together all,
as many as they found, both bad and good : and the wedding was furnished with
guests.
1 1 And when the king came in to see the guests, he saw there a man which
had not on a wedding garment :
12 And he saith unto him, Friend, how earnest thou in hither, not having a
wedding garment ? And he was speechless.
13 Then said the king to the servants, Bind him hand and foot, and take him
VOL. III. A
2 S. MATTHEW, C. XXII.
away, and cast him into outer darkness ; there shall be weeping and gnashing of
teeth.
14 For many are called, but few are chosen.
15 IF Then went the Pharisees, and took counsel how they might entangle him
in his talk.
1 6 And they sent out unto him their disciples with the Herodians, saying,
Master, we know that thou art true, and teachest the way of God in truth, neither
carest thou for any man ; for thou regardest not the person of men.
17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto
Caesar, or not ?
1 8 But Jesus perceived their wickedness, and said, Why tempt ye me, ye
hypocrites ?
19 Shew me the tribute money. And they brought unto him a penny.
20 And he saith unto them, Whose is this image and superscription ?
21 They say unto him, Caesar s. Then saith he unto them, Render therefore
unto Caesar the things which are Caesar s, and unto God the things that are God s.
22 When they had heard these words, they marvelled, and left him, and went
their way.
23 If The same day came to him the Sadducees, which say that there is no
resurrection, and asked him,
24 Saying, Master, Moses said, If a man die, having no children, his brother
shall marry his wife, and raise up seed unto his brother.
25 Now there were with us seven brethren : and the first, when he had married
a wife, deceased, and, having no issue, left his wife unto his brother.
26 Likewise the second also, and the third, unto the seventh.
27 And last of all the woman died also.
28 Therefore, in the resurrection, whose wife shall she be of the seven? for
they all had her.
29 Jesus answered and said unto them, Ye do err, not knowing the scriptures,
nor the power of God.
30 For in the resurrection they neither marry, nor are given in marriage, but
are as the angels of God in heaven.
31 But as touching the resurrection of the dead, have ye not read that which
was spoken unto you by God, saying,
32 I am the God of Abraham, and the God of Isaac, and the God of Jacob ?
God is not the God of the dead, but of the living.
33 And when the multitude heard this, they were astonished at his doctrine.
34 IT But when the Pharisees had heard that he had put the Sadducees to
silence, they were gathered together.
35 Then one of them, which was a lawyer, asked him a question, tempting
him, and saying,
36 Master, which is the great commandment in the law?
37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind.
38 This is the first and great commandment.
39 And the second is like unto it, Thou shalt love thy neighbour as thyself,
40 On these two commandments hang all the law and the prophets.
41 H While the Pharisees were gathered together, Jesus asked them,
THE WEDDING FEAST. 3
42 Saying, What think ye of Christ ? whose son is he ? They say unto him,
The son of David.
43 He saith unto them, How then doth David in spirit call him Lord ? saying,
44 The LORD said unto my Lord, Sit thou on my right hand, till I make thins
enemies thy footstool.
45 If David then call him Lord, how is he his son ?
46 And no man was able to answer him a word ; neither durst any man from
that day forth ask him any more questions.
And Jesus answered, &c., refuting the incredulity of the Scribes.
The meaning is : it is the same in the kingdom of Heaven, i.e., in
the Church militant here on earth, as if a king made a marriage for
his son, &c. For in other respects the kingdom of Heaven is not
directly and precisely like a king, but a kingdom. S. Gregory treats
of this parable at length (Horn. 38, in Evang.}.
The parable is similar to that which Luke records (xiv. 16).
Maldonatus thinks it is the same with that, and that Matthew has
not here observed the historical order. With more reason S. Augus
tine (/. 2, de consens. Evang. c. 71), S. Thomas, Jansen, and others
think that this is a different parable from that in Luke ; or if the same,
that they were uttered upon two occasions, and in different words.
It is clear on comparison that they have numerous differences.
For, not to speak of other things, Luke says that the parable was
spoken in the house of a Pharisee. Matthew here asserts that
it was spoken publicly in the temple. This is plain from ver. 23.
Again, Luke calls this marriage feast a supper ; Matthew, a dinner.
And sent his servants, &c. For marriage, the Syriac version has
throughout feast, meaning marriage feast.
The whole parable may be expounded and applied as follows :
i st. The king is God the Father ; the son of the king, the bridegroom,
is God s Incarnate Son, Jesus Christ, whose spouse is the Church,
whose nuptials were begun in the Incarnation of Christ, for in it
Christ espoused human nature to Himself, hypostatically, and the
Church, that is, all faithful people, mystically, to be His Spouse
by grace. But in Heaven these nuptials shall be consummated
with glory. So Origen, SS. Hilary, Jerome, Gregory, and others.
Wherefore, tropologically, "by marriage, understand," says Origen,
"the union of Christ with the soul; and by offspring, good works."
4 S. MATTHEW, C. XXII.
2d. God the Father made a marriage feast for Christ, since in
Judea, and in the whole world, He hath, through Christ, spread a
table of evangelical doctrine and sacraments, especially the Sacra
ment of the Eucharist.
3d. To this nuptial feast the Jews were invited by God, through
Moses and the prophets, as the servants of God, both before and
after the incarnation of Christ, that they might believe first that
it was about to take place, and then that it had taken place; that
so, believing in Christ, repenting and seeking grace from Him,
they might obtain justice and salvation.
4th. Bulls and failings have only the general signification of rich
provision for a banquet. They denote the grandeur of the doctrines
of the Gospel, says S. Jerome, and of the Sacraments.
Moreover, failings (altilia, Vulg.) do not mean winged creatures,
birds and fowls, but bulls and calves, and other creatures which
are fed up. Altilia is derived from ale, to nourish. The Greek is
ctriard, failings. Wherefore the Arabic translates, and my calves
are noiv fed, and have been killed, Gr. rtfyafva, i.e., have been
immolated. For in olden time, as now, weddings were wont to be
inaugurated by a sacrifice, and marriage feasts were kept with
victims slain and offered in sacrifice. So also the marriage feast
of Christ, which is here parabolically described, took its beginning
from the sacrifice of the Cross. Symbolically, by bulls (Vulg.)
S. Gregory understands the Fathers of the Old Covenant, who, by
the permission of the Law, smote their enemies with the horn of
corporeal strength. But the failings, saith he, are the Fathers of
the New Testament, raised by contemplation from the things of
earth to things above. But Chrysostom says, "failings are
Prophets ; bulls, those who were both Prophets and Priests." As
bulls are leaders of the herd, so are Priests the princes of the
people. S. Hilary says, the bulls are martyrs, who, like victims,
have been immolated. The failings are spiritual persons, filled as
it were with spiritual bread. Lastly, Origen says, the dinner is the
word of God. Bulls signify the strong meat of the word ; failings
its sweeter portions.
THE SPIRITUAL BANQUET. 5
5th. The field, the/tfr;;/, whither those who were invited went away,
despising the invitation, signify temporal good things, which drew
away the Jews from the faith of Christ, and from heavenly good things ;
and which led them to slay the servants of God, yea, even Christ
Himself. Wherefore, God sent Titus, who slew the Jews as being
murderers, and burnt up their city, namely, their capital, Jerusalem.
Christ in this parable has an allusion to Isa. xxv. 6, "And in
this mountain shall the Lord of hosts make unto all people a
feast of fat things, a feast of wines on the lees, of fat things
full of marrow, of wines on the lees well refined ; " and Isa.
xxx. 23, 24, "Then shall he give the rain of thy seed, that
thou shalt sow the ground withal; and bread of the increase of
the earth, and it shall be fat and plenteous : in that day shall
thy cattle feed in large pastures. The oxen likewise and the
young asses that ear the ground shall eat clean provender, which
hath been winnowed with the shovel and with the fan."
Learn from hence that Christ always sets before us in the
Church a rich spiritual banquet of holy doctrine and grace,
abundantly seasoned with sacred lections, sermons, exhortations,
and with innumerable examples in every kind of virtue, of Apostles,
Martyrs, Confessors, Virgins, with frequent receiving of the Sacra
ments, especially the Eucharist, which is "the corn of the elect,
and the wine that maketh virgins," as Zechariah saith (ix. 17) ; with
the Sacrifice of the Mass, with such great adornment of the sacred
ministers, altars, and temples, and with the heavenly harmony of
music and organs, and many other things which feed, delight,
inebriate the souls of the faithful, so that Christianity is to the
pious one continual banquet, according to the words in Isa.
Ixvi. 23, "The feast of the new moon shall be from one month
to another, and from sabbath to sabbath."
Lastly, Christ Himself, Incarnate, is the perennial food and joy
of the faithful. For He, through the Incarnation, really communi
cates to them not only all the gifts of His grace, but Himself, in
all His fulness, and therefore His very Deity itself. And this He
gives them to taste 3 to eat, to enjoy, as it is said in S. John vi. 51,
6 S. MATTHEW, C. XXII.
" I am the Living Bread, who came down from heaven. Whoso
ever shall eat of this Bread, shall live eternally." This is the
reason why Isaiah, when declaring beforehand the delights and
happiness which were to come to the new Church from Christ
Incarnate, everywhere rejoices and exults, and invites all Christians
evermore to rejoice and exult with him. See chaps, ii. vii. ; chaps.
xxx., xxxv., lx., Ixi., Ixii., &c. Let Christians therefore, and espe
cially Priests and Religions, take care to feed in these feasts in
their souls; and serve Christ in righteousness and holiness, that
thus they may begin that life of beatitude with Him now, which
by and by will be perfected and consummated in Heaven.
Ver. 8. Then saith he, &c. This is the second part of the
parable of the guests. Then, that is to say, when these who were
invited, meaning the Jews, refused to come to the nuptial table of
the evangelical doctrine of Christ, because they were not worthy of
it, because they despised it then saith the King, that is God, to
His servants, the Apostles
Go ye into the highways ; Vulg. the ends of the ways; Gr. 3/eo-
dovg oduiv, the passages, the outlets of the ways. The meaning is,
Traverse and run through all the ways, and the turnings, and corners,
and bendings of the roads. Let there be no nook which you do not
traverse. Do ye, O ye Apostles, travel over the whole world ; go
into all the countries of the nations, that ye may preach the faith
of Christ to them, and invite all men to it. He also bids the
Apostles to transfer the Gospel from the invited guests, that is the
Jews, to all nations. Wherefore He adds
And his servants went out, &c. The Apostles were to go and
preach the Gospel in all nations unto the ends of the earth,
according to the words in Ps. xix., " Their sound is gone out into
all lands, and their words unto the end of the world." Mystically :
the servants are angels who preside over the conversion of the
Gentiles, says Origen.
Symbolically: the highways are the various and contradictory
errors and sects of the Gentiles, which the Apostles destroyed.
So Remigius. 2d. S. Chrysostom says, The ways are the various
THE WEDDING GARMENT. /
professions of men in the world, as the profession of philosophy,
arms, &c. Christ therefore bids that men of every profession
shall be invited to believe. 3d. S. Hilary says, " The way is the
time of the world. They are bidden to go out to the end, because
the past is forgiven to all." 4th. S. Gregory says, The ways are
actions : their terminations (exitus) are defects.
They gathered together a!/, &c. This is an ornament (emblema)
of the parable, and only signifies that all men, without any dis
tinction whatsoever, are invited to the faith of Christ.
And the wedding, &c. The Church has been filled with a
copious multitude of all nations.
When the king came in, &c, that he might survey and examine
them. This shall take place when God shall come to the general
judgment at the end of the world, to judge, and reward or punish
all mankind. So Origen, &c.
And he saw . . . wedding garment ; Syr. a festal garment. The
garment for the wedding, that is, one which is clean, precious,
and splendid, is not faith, as the heretics say. For all who were
at this feast of the Church, indeed, could not have entered in
except by faith. Therefore this garment is charity, and holiness
of life. A pure and holy life is like a clean and splendid robe,
woven of virtues and good works, which are a glorious adornment
of a man. So SS. Jerome, Hilary, Tertullian, and others. S.
Gregory explains the not having a wedding garment to mean faith
without works of charity, by which the Lord comes to unite the
Church in marriage with Himself. But S. Augustine (lib. 2, contra
Faust, c. 19) explains it to mean one who seeks his own, not the
Lord s glory. But S. Hilary says, the wedding garment is the grace
of the Holy Spirit, and the brightness of heavenly conversation,
which being received by the good answer of confession, is pre
served spotless for the celestial company. S. Jerome says, works
which are fulfilled out of the Law and the Gospel, form the garment
of the new man.
Many in the day of judgment who believed in Christ shall
be found without this robe of charity and sanctity; yet one only
8 S. MATTHEW, C. XXII.
is mentioned, because this matter is spoken of, as it were, by
the way. For the direct object of Christ in this parable was to de
clare that when the unbelieving Jews were rejected, the Gentiles
were called to Christ. This one, however, denotes all who are
like Him. It also signifies that not even one wicked person can lie
hid in the day of judgment, or go away unpunished.
And said to him. Friend (Syr. my comrade), &c. The word
friend signifies that God will speak thus to the wicked, not out of
hatred, or a desire to condemn them, but in a friendly manner,
from zeal of justice. S. Jerome adds, he calls \\imfriend, because
he was invited to the wedding feast. Therefore he rebukes him
for his impudence, because he came in a rude manner without
a wedding garment. Whence S. Gregory says, " It is marvellous
how he calls Trim friend, and yet rejects him." It is as though
he said plainly, "Friend, and not friend; friend by faith, but not
friend by works"
But he was speechless. For, says S. Jerome, that was no place
of denial; for God shall there "bring to light the hidden things
of darkness, and make manifest the counsels of the heart,"
according to the words, "I will search Jerusalem with candles"
(Zeph. i. 12).
Then said the king to his servants, his angels, as is plain from
Matt. xiii. 39. And as Daniel saith concerning them, "Thousand
thousands ministered unto Him, and ten thousand times ten
thousand stood before Him."
Bind him, &c. This is an emblem, signifying that the damned
cannot resist the sentence of God, nor from thenceforth do any
good thing; altogether as if they had their hands and feet, their
mouth and souls, their will and judgment bound. For as S.
Augustine says (lib. u, de Trin.), "The binding of an evil will is
a chain." And S. Gregory says, " They who now are willingly in
bonds to sin, shall then, against their will, be bound in punish
ment."
Cast him . . . teeth. These are the teeth which delighted in
gluttony, says S. Gregory. And again the same S. Gregory says
MANY CALLED : FEW CHOSEN. 9
appositely, "The inner darkness is the darkness of the heart; the
outer darkness is the night of eternal damnation."
Many are called, &c. Because all who were first invited and
refused to come were rejected, that is to say, all the Jews, who
would not believe in Christ, to whom this parable bears special
reference. Besides these, one was rejected, even of those who
were called, and did come, who entered in, not having a wedding
garment, who represents all wicked Christians. For inasmuch as
Christ did not intend in this place specially to refer to these,
it sufficed that by naming one, He should refer to that matter by
the way, to signify that not all who believe in Christ shall be saved,
but those only who adorn their faith with a wedding garment, that
is, with love and holy works. This saying of Christ ought to raise
great fear and awe. For no one knoweth whether he be elect
or reprobate. Every one therefore ought to strive, by means of
good works, to make his calling and election sure.
S. Gregory gives the example of his three paternal aunts. The
first of these was named Tharsilla. She lived in holy virginity, and
was called away to Heaven by her grandfather, who was already
among the blessed, in these words, " Come, that I may receive thee
into this mansion of light." Then she, looking up, beheld Jesus,
and cried aloud, " Depart ye, depart ye, Jesus cometh," and so
delivered up her soul to Him to be eternally blessed. The second
sister, Emiliana, was called away to Heaven by Tharsilla herself
on the Feast of the Epiphany; and being anxious about her third
sister Gordiana, she answered, "And if I come alone, to whom
shall I leave Gordiana ? " Again she heard her sister s voice say
ing, " Come, for Gordiana hath chosen her lot with the world."
For, shortly afterwards, Gordiana, forgetful of her consecration to
virginity, married her bailiff.
Ver. 15. Then ivent the Pharisees . . . entangle, &c. For entangle,
the Greek has Kuyidtuffuaiv, i.e., ensnare; for ray/3f are snares.
And so the Syriac has prepare gins like bird-catchers. The Pharisees
put captious questions to Christ with the design that whatever way
He might answer, He should incur blame ; and that so they might,
10 S. MATTHEW, C. XXII.
as it were, entrap Him in His answer, and that He might be open
to the charge of treason against either human or Divine Majesty.
"They laid a plot by means of a dilemma," says S. Augustine
(/. i, contra Crescen. c. 17), that whichever He should choose of
its two horns, He might be caught. If He answered that it was
lawful, He would be a traitor to the people of God ; but if He
said it was not lawful, He would be punished as an enemy to
Caesar.
With the Herodians ; Syr. with those who were of the house of
Herod.
The Herodians were a Jewish sect, who favoured the Roman
Caesar, and the payment of tribute to him. They were named
from the first Herod of Ascalon, the infanticide, who was entirely
devoted to Caesar, inasmuch as he had been made king of Judea by
Augustus Caesar and the Roman Senate. So S. Jerome, Origen,
and others. S. Epiphanius (lib. i, hares. 20) and S. Jerome (Dialogo
cont. Luriferanos) add that these Herodians were Jewish sectaries,
or heretics, who held that Herod of Ascalon was the Messiah or
Christ promised by the prophets, because they saw that in him the
sceptre had failed from Judah. Herod eagerly encouraged these
flatterers. And the reason why he slew the infants at Bethlehem
was that he might kill Christ, that no one but himself might be
accounted Christ. For the same reason, he built a most magnifi
cent temple for the Jews, vieing with that of Solomon, as Josephus
shows (Lib. Ant. 15, c. 14). Listen to S. Jerome briefly enume
rating the Jewish sects, " I say nothing about the Jewish heretics,
who, before the coming of Christ, made light of the law delivered
to them. There was Dositheus, prince of the Samaritans, who
rejected the prophets. There were the Sadducees, sprung from his
root, who went on to deny the resurrection of the flesh. There were
the Pharisees, divided from the rest of the Jews on account of
certain superfluous observances. There were the Herodians, who
took Herod for their king instead of Christ." Theophylact,
Euthymius, and Philastrius say the same, with the exception, that
for Herod of Ascalon, they substituted his son, Herod Antipas, who
THE CRAFTINESS OF THE SCRIBES. II
put John the Baptist to death. But they are mistaken in their asser
tion that Herod Antipas was ever regarded by the Jews as Messiah.
The Pharisees, therefore, who took the opposite side, namely, that
Herod was not the Messiah, and that tribute ought not to be paid
to the Roman Csesar, who put themselves forward as vindicators of
the law of Moses and of Jewish liberty, suborned these Herodians
to go together with their own disciples to Jesus, as to a prophet
and teacher, and proposed this question to Him concerning giving
tribute to Caesar. This they did with the crafty design that if Christ
should assert that tribute ought to be given to Caesar, He would
incur the hostility of the Jewish populace ; if, on the other hand,
He should say that it was not to be paid, He might fall under the
anger of Caesar and the Romans, who would condemn Him to
death as being guilty of sedition.
Master ; Heb. Rabbi. Rabbi means not only a doctor of the
law, such as are the Rabbins, but a potentate and a prince^ endowed
with authority.
We know . . . the way of God, i.e., the law of God. For the law
is the way by which we go to God, and to His grace and glory.
For the law teaches what is pleasing to God, what He wills us to
do, that we may be justified and blessed by Him.
And carest not, &c. Thou fearest neither the anger of Herod
nor the power of Caesar, so as to be afraid to give a true answer,
and deliver your opinion in behalf of your countrymen, even though
you should expose yourself to the hostility of Herod and Caesar;
even as John the Baptist, when he rebuked Herod s adultery, did
not shrink from incurring his anger. For they trusted that Christ
would pronounce in favour of the Jews, as being faithful against
Caesar, an unbeliever. So S. Chrysostom, "By means of flattery
they hope to urge Him on to boldness, that He might say some
thing against the existing institutions, and the existing state of
things;" "that He might come into collision with Caesar on a
charge of rebellion."
For Thou regardest not the person ; Syr. the face, &c. To look
whether it be the face of a rich man and a prince, or a poor man
12 S. MATTHEW, C. XXTI.
and a plebeian, so that Thou shouldest flatter and defend a prince,
and condemn a poor man. Rather wilt Thou, as it were, shut
Thine eyes, and give sentence in favour of truth and justice, and
say, Caesar is My friend, but truth is a greater friend." The Gr.
xotcuxov signifies both person and face.
Tell us therefore . . . tribute ; Syr. capitation-tax, because each
head or each person was assessed. The Jews, as God s faithful
people, held aloof from the Gentiles, as idolaters. And many of
them thought that it was not lawful for them to acknowledge Caesar
as their lord, and pay him tribute ; because God alone was their
Master, to whom they paid tithes and tribute. By Caesar, Tiberius
Caesar, the successor of Augustus, is meant.
The occasion of this question being propounded to Christ, was
as follows. About this time one Judas, of Galilee, had taught that
it was not lawful for the Jews to be in subjection to the Romans,
and pay them taxes. Now Christ and the Apostles were regarded as
Galilaeans ; and the Jews professed to look upon them as upholders
of this teaching of Judas the Galilaean, as being their countryman.
And for this reason they frequently repudiated this error of theirs.
Hear S. Jerome (in cap. 3, ad Tit. ver. i), "I think," says he, "this
precept was given by the Apostle, because at that time the teaching
of Judas the Galilaean was still in vogue, and had many followers.
Among their other tenets, they held it probable that, according to
the law, no one ought to be called lord, except God only ; and that
those who paid tithes to the Temple ought not to render tribute to
Caesar. This sect increased to so great an extent as to influence a
great part of the Pharisees as well as the rest of the people, so that
they referred this question about the lawfulness of paying tribute to
Caesar to our Lord, who answered prudently and cautiously, Render,
&c. S. Paul s teaching is in agreement with this answer, in that he
bids believers be in subjection to princes and powers."
When Jesus knew, &c. It is as though He said, " You pretend
to be friends, and to desire to maintain a good conscience, that
you may know what you ought to do in this case truly and justly,
according to the law of God, when all the while you are My enemies,
CESAR S DUES. 13
and are thirsting for My blood." "The prime virtue," says S.
Jerome, " in one who gives an answer is to know the mind of him
who asks the question."
Ver. 19. Show Me the coin of the census. That is, Show me the
coin which Caesar exacts as a tax from each person. The Arabic
has, Show Me the figure of the denarius. And they brought unto
Him a denarius. You will say that, according to chap. xvii. 1 7, it
appears that the Jews paid a capitation-tax of a didrachma, or a
half-shekel. But the Roman denarius was only worth about half a
didrachma, or ninepence. My answer is, that the didrachma was,
for the sake of convenience, divided into two denarii, and that each
individual paid two denarii, or one didrachma. So Jansen and
Maldonatus. Lastly, it would appear that Tiberius and the other
emperors ordered a denariiis of this value to be struck off, which
coin they required to be paid by the Jews in the way of tribute. As
Baronius shows from Lampridius, the Romans were in the habit of
striking off coins of such weight and value as they required to be
paid in the way of tribute, and of greater or less value, according to
the necessity of times and requirements.
And Jesus saith . . . superscription ; Gr. iviyfafa for which the
Vulg. in Mark has inscription. For coins are wont to be stamped
with the name and image of the prince who coins them. Hence
the Arab, has, Whose figure and inscription is this?
They say unto Him, Casar s, i.e., Tiberius Caesar s, who then
reigned. Christ already knew this, but He put the question that
He might draw from their own mouth a reply which He could turn
against them and convict them. The cognomen Caesar was first
given to Julius Caesar, from whom it passed to the succeeding
emperors. Servius and Spartianus, and from them Charles Sigonius
(lib. de Nomin. Rom.}, say that Caesar was called originally from
the slaughter of an elephant. For Caesar signifies elephant in the
Punic tongue. I have seen on some silver coins, on one side an
elephant, with the inscription Caesar; on the reverse, instruments
by means of which the Romans were wont to slay elephants.
Then saith He, &c. As though He said, "Since ye, O ye Jews,
14 S. MATTHEW, C. XXII.
are now subject to Caesar, and use his coins, do ye not so much give
as render or restore (rcddite) to him the denarius which is due to him
as tribute. But spiritual things, that is to say, worship and piety,
give ye (date) to God. For this God exacts as what is rightly His
due. So shall it come to pass that ye will offend neither against
God nor Caesar."
Observe : that Christ is here unwilling to enter into the question
whether the Jews were justly or unjustly subjects and tributaries of
the Romans. For this was a doubtful question. Q\ prima facie^
the negative, that they were not justly subject, would seem the more
correct. For Pompey, who first reduced the Jews under the Roman
yoke, was only called in by Hyrcanus and Aristobulus, the grandsons
of Simon the high priest, to decide between them which of the two
was to succeed to the Jewish sovereignty and high-priesthood. By
what right then did Pompey pass them over, and transfer the sove
reign power over Judea to the Romans ? For this is Turkish justice.
For when the Turk is called in to aid them by Christian princes
quarrelling between themselves, he seizes upon and enslaves both.
And yet, if we examine what happened more carefully, we shall
perceive that the contrary proposition is the more probable, namely,
that Pompey seized upon Judea by the right of a just war. For
when Pompey had justly decided in favour of Hyrcanus, as being
the elder, his younger brother, Aristobulus, atacked Jerusalem, and
filled it with his soldiers, who fought against both Pompey and
Hyrcanus. Then Pompey took Jerusalem by storm, and made it
subject, with the consent of Hyrcanus, to the Roman yoke. Hyr
canus being unable to keep it by himself, delivered it to Pompey,
with the consent of the elders and nobles of the Jews, who pre
ferred to be subject to the Romans rather than to Hyrcanus and
Aristobulus. For they saw that without the Romans, the Jewish
state would be annihilated by schisms and seditions. See the rela
tion in Josephus (lib. 24, c. 5, &c.).
Lastly, prescription was on the side of the Romans, for they had
been in peaceful possession of Judea for about a hundred years,
with at least the tacit assent of the Jewish people. And without
WHAT BELONGS TO GOD. 1 5
doubt the position of the possessor is the stronger. Wherefore, if
the Pharisees wished to deprive the Romans of this possession, the
onus probandi lay upon them of showing that they had acquired it
unjustly. Since they were not able to do this, the Romans rightly
retained possession. For when the accuser does not prove his
charge, the accused is absolved. In this case the accusers were
the Pharisees, the accused the Romans, whom the accusers wished
to deprive of their possession. Christ therefore, in this place, does
not choose to enter into the question whether the Roman dominion
over Judea, and their imposition of tribute, was just or unjust: but
He takes for granted that, as a matter of fact, that which was
strengthened and confirmed by the various titles specified above
was just. For the Pharisees, in propounding this question about
the payment of tribute to the Romans, did not put forward the plea
of justice, but of religion and piety ; that is to say, that it was neither
lawful nor becoming that they, who were the alone people of God,
should pay tribute to Caesar, a Gentile and a heathen. They do
not ask, " Are we bound to pay tribute to Caesar ? " but, " Is it law
ful to pay tribute to Caesar ? " And they imply that to do so was
contempt of God, a disgrace to the Jews, and an injury to their reli
gion. Christ answers, on the contrary, that it was not an injury to
God and the faith, nor an indignity to a faithful nation, if the people
of God were subject to Caesar, a Gentile ; and that the Jews them
selves might both profitably and honourably obey both God and a
Gentile prince, if they would but render to both their due ; and if
they would do this with prudence, so as to arouse against them
neither God nor Caesar, and so destroy their whole nation, as they
did not long afterwards. For it is better to pay money than to lose
life and everything.
Render therefore, &c. That is, give to Caesar the didrachma, which
he rightly exacts from you to sustain the burdens of the state, and
especially to maintain soldiers to defend you against the attacks of
enemies. But give God also the didrachma tithes, oblations, victims,
as S. Jerome says, such as are prescribed in Leviticus, which He,
by the right of supreme dominion, demands of you as His creatures,
1 6 S. MATTHEW, C. XXII.
and as faithful to Him. " Because," says Origen, " a man renders
to Caesar what belongs to Caesar, it is not a hindrance to him in
rendering to God what belongs to God." The rights which belong
to Caesar are different from those which belong to God. Political
obligations are not adverse to religion ; neither is religion adverse
to political duties. " Wherefore, since Tiberius Caesar reigns over
you, and you are his subjects, which clearly is the case, because he
has the right of coining money, I mean the denarius of such a weight
and value as seems good to him; and inasmuch as you yourselves,
by receiving the coin of the census from Tiberius, as your prince,
acknowledge that you are his subjects, and bound to pay his taxes,
therefore by this very fact you are under obligation to pay."
" What Christ spoke with His mouth," says S. Bernard (Epist. 42),
u He was careful to fulfil in act. This Creator of Caesar delayed not
to pay tribute to Caesar." Hear Tertullian (lib. de idololat. c. 15),
" Render to Ccesar the things of Catsar, and to God the things of God y
i.e., the image of Caesar, which is in money, to Caesar; and the
image of God, which is in man, to God ; so that thou mayest give
money to Caesar, to God thyself." And S. Chrysostom, "When
thou hearest that the things of Caesar must be rendered to Caesar,
doubt not that those things only are spoken of which do no harm
to piety and religion to pay them. For the tribute, or toll, which is
opposed to virtue or the faith, is the tribute and revenue of the
devil" And S. Hilary says, "If we have nothing in our possession
which belongs to Caesar, then we are free from the obligation of
giving him that which is his." Which is as though Christ said, " If
ye wish to be exempt from tribute, renounce all things, as I and the
apostles have done ; for where there is nothing, there Cassar hath
no right"
Politically : Christ here tacitly admonishes Caesars and sovereigns
that, being contented with what belongs to them, they must not
intermeddle with the affairs of God and the Church. Wisely and
piously did Constantine the Great, as Eusebius testifies ( Vita Con
stant, iv. 24), say to the prelates of the Church, " You are bishops
within the Church ; I have been appointed by God a bishop without
ON VOWS. I/
the Church." And Valentinian the Elder said, " It is not lawful
for me, who am a layman, to interfere in such matters as this."
When his son, Valentinian the Younger, was instigated by his
mother, Justina, who was an Arian, to ask for a church from S.
Ambrose (as he himself relates, Epist. 33, ad Marcellinani), he heard
the following reply : " Do not burden yourself, O emperor, by
thinking that you have any imperial rights over things divine. Do
not lift up yourself; but if you desire a long reign, be subject to
God ; for it is written, Give the things of God to God, the things
of Caesar to Caesar. To the emperor pertain palaces, but churches
to the priest. You have authority over fortifications, not sacred
buildings." And Hosius of Cordova said to the Arian emperor Con-
stantius, "Do not intermeddle with matters ecclesiastical, neither
give us orders with respect to such things, but rather learn them
from us. To thee God has entrusted the imperial power, to us the
things of the Church." And Theodosius the Younger said (Epist.
ad Cone. Ephesin.\ "It is wickedness for one who has not been
enrolled in the catalogue of the holy bishops to thrust himself into
ecclesiastical affairs and deliberations."
Tropologically : S. Hilary says, "We are bound to render unto
God the things of God, our body, soul, and will ; for the coin of
Caesar is in gold, in which his image is engraven but God s coin
is man, in whom is the image of God. Give your money then to
Caesar, but keep for God the consciousness of your innocence." And
S. Augustine says, " To God must be given Christian love, to kings
human fear." And S. Bernard, or whoever was the author of the book
on the Lord s Passion, says (cap. 3), " Render unto Caesar the penny
which has Caesar s image ; render unto God the soul which He created
after His own image and likeness, and ye shall be righteous."
Symbolically: the author of the sermon to the Brethren in the
wilderness (apud S. Angus, torn. 10, sum. 7) says, "Then do we
render to Caesar the things of Caesar, when we pay to the Saints
the reverence (dulid) which is due to them ; and we give the things
of God to God, when we render unto Him that Divine worship
(latria} which is due to Him alone."
VOL. III. B
1 8 S. MATTHEW, C. XXII.
Lastly: S. Augustine (in Sententiis, Sent. 15) rightly applies
these words to vows, and those who make vows. " Whosoever
thinks well of what he may vow to God, and what vowing pay, let
him vow and render himself. This is required, and this is due.
Let Caesar s image be rendered to Caesar, God s image to God.
This is what the Psalmist commands when he says, * Vow, and
pay unto the Lord your God ; all ye who are round about Him
bring presents " (Ps. Ixxvi. 1 2).
Ver. 22. And wheti they heard, they marvelled, c. They
marvelled at the wisdom of Christ, who thus easily extricated
Himself from the snare which to the Pharisees seemed so im
possible of escape, and twisted it round their own necks, who
had laid it, according to the words of the Psalm, " In their own
net which they laid privily is their foot taken." And again it is
said (Prov. xxi. 30), There is neither wisdom, nor prudence, nor
counsel against the Lord."
Ver. 23. Then there came unto Him, &c. The Sadducees had
heard Christ teaching the Resurrection, and by means of it per
suading men to repentance and a holy life. They oppose Him
therefore with this question, which seemed to them unanswerable,
in order that they might confute and overthrow Christ and His
doctrine by the absurdities in which they thought to involve Him.
Ver. 24. Saying, Master, &c. Seed, i.e., posterity, a son, as the
Syriac translates, who should be called after the name of the dead,
that so the dead man might seem still to survive in him. This law
is found in Deut. xxv. 5.
The Sadducees expected by this question to confound Christ.
For if He should say the woman was the wife of one of the men,
it would incite the other brothers to wrath, and envy, and perpetual
strife, since there was no reason why she should be given to one
more than another. For the first husband, who might seem to
have had the best right to her, lost his right by death. If, on the
other hand, Christ had said that she was the wife in common of all
the seven, they would have accused Him as a teacher of shameful
doctrine and public incest. It was as though they said, "Such
THE RESURRECTION. ig
are the absurdities which follow from the doctrine of the Resurrec
tion. Thou therefore, O Christ, ought not to assert it. And thus
your silly followers imagine, in their stupidity, that you are wise."
Then Christ, by a word, brushes aside their fallacy, as it were a
spider s web, and shows them their ignorance, by adding what these
men with their crass and carnal minds never took into considera
tion, namely, that in the world to come this widow would be no
one s wife at all.
Know not the Scriptures, which clearly declare the Resurrection,
as Job xix. 25 ; 2 Mace. vii. 9 et seq. and xii. 44; Isa. xxvi. 19
and Ixvi. 14; Ezek. xxxvii. i, 9; Dan. xii. 12, &c.
The power of God ; Gr. Mvatfus. He means, "Ye know not that
God is omnipotent, and therefore can raise to life again the bodies
which have been reduced to dust, even as He created them out of
nothing at the beginning. For greater power is required to create
a thing out of nothing than to raise it from the dead." Christ here
touches upon the double root of the Sadducean error. The first was
ignorance of the Scriptures, which clearly teach the Resurrection.
The other was ignorance, or want of consideration, of the omni
potence of God. This caused them to interpret the Scriptures
which treat of the Resurrection as referring to a mystical resurrec
tion from vice to virtue.
In the Resurrection, i.e., in the world to come, in Heaven, and
celestial bliss. Nor are given in marriage ; for women who are
good and modest do not choose husbands for themselves, but are
given to husbands by their parents.
But they shall be as the angels, &c. The blessed in Heaven after
the Resurrection shall be like the angels, not by nature, but, i, by
purity ; 2, by spiritual life, for they live by spiritual not corporeal
food; 3, by incorruption and immortality; 4, by happiness and
glory, in which, like the angels, they will continue for all eternity.
Wherefore there will be no need then of marriage and generation ;
for these things have been instituted for the perpetuation of the
race and the individual, by means of children. Because the father
is mortal, therefore he begets a son, that after death he may live
20 S. MATTHEW, C. XXII.
and continue in his son. But in Heaven there shall be no death,
and they shall live for ever. Marriage, therefore, and procreation
of children would be without an object there. Wherefore S. Luke
adds (xx. 35), Neither can they die any more. Appositely says
S. Augustine (Qutzst. Evang. in Luc. xx. 35), "Marriage is for the
sake of children, children for the sake of succession, succession on
account of death. Where, therefore, death is not, marriage is not."
S. Luke adds, And they are the sons of God, being the sons of the
Resurrection. Blessed are they that rise again ; they shall be like
God both in body and soul; for they shall be spiritual, glorious,
immortal, and eternal as God is, forasmuch as they are born the
sons of the Resurrection, and are born again to a blessed and
endless life, wherefore they shall neither need nor delight in the
procreation of children.
From this passage Auctor Lnperfecti teaches that chastity is the
most angelic of all the virtues. The angels know not by experience
the meaning of lust. And S. Cyril of Jerusalem (Cat. 12) calls
"virginity the conversation of angels and the purity of incorporeal
nature." Wherefore S. Basil (de Virginit. 79) teaches that virginity
is the seed of future incorruption ; yea, that virgins anticipate here,
and begin that future likeness with the angels in Heaven, and
desire to be rewarded with its perfection there, by constant
struggling with and victory over the flesh here. S. Basil adds that
chastity makes us like not only to the angels, but to God Himself.
"How great and glorious a thing," saith he, "is virginity, which
makes a corruptible man most like unto God, that he should
receive the similitude of God in himself, as in a most clear mirror,
from God Himself, with His favours flowing unto him after the
manner of a most sweet ray (of light) ! "
Elegantly and piously saith S. Bernard, "What is more beautiful
than chastity, which makes clean what hath been conceived unclean,
which makes a servant of an enemy, and, in short, an angel of a
man ? For a chaste man differs from an angel only in felicity, not
in virtue. Although the chastity of the one has more happiness,
the chastity of the other is stronger. Chastity stands alone in
ARE THERE THE SEXES IN HEAVEN? 21
this that in the place and time of mortality it represents the state
of immortality. In the midst of marriage rites, it alone asserts the
customs of that blessed country, in which they neither marry nor
are given in marriage, affording here on earth some experience of
that celestial converse."
Lastly, from this place S. Hilary, S. Athanasius (Serm. 3, cont.
Arian.\ S. Basil (in Ps. cxiv.), S. Jerome (in Eph. iv. 13), upon
the words, " until we all come ... to a perfect man," seem to assert
that after the Resurrection, in Heaven, there will be no female sex,
as there is none in the angels, so that all females will be changed
into males, and rise again in the male sex. S. Augustine testifies
that many held this opinion in his own day (de Civit. xxii. 19).
But S. Augustine himself teaches the contrary. So does S.
Chrysostom in this passage and Tertullian (lib. de Resurrect.}, also
S. Jerome and the Scholastics, passim. The a priori reason is,
that the female sex is not a defect (vitium\ but a natural condition.
It existed in a state of innocence in Paradise. For Eve was
created by God to be "the mother of all living," as Adam was
created a man. Now, in the Resurrection the same nature shall
rise again altogether in every one whatsoever ; and with this the
difference of sex has much to do. Sex, therefore, shall then
remain, lest different individuals, different men from what they
were in this life, should seem to rise again. The same thing is
clear from the words of Christ. They neither marry nor are given
in marriage. They neither marry, spoken of males, nor are given in
marriage, of females. Christ, therefore, so far from denying, pre
supposes that there will then be females ; but in such manner that
sex will not be used for the purposes of marriage and generation.
And this is what is to be understood as the meaning of the Fathers
above cited, who seem at first to hold a different opinion.
Vers. 31, 32. But concerning the resurrection of the dead, &c.
Christ, not satisfied with having refuted the Sadducean objection
to the Resurrection, proceeds to prove it to them by the words of
God to Moses, / am the God of Abraham, &c. Although Christ
might have cited clearer proofs of the Resurrection from Job,
22 S. MATTHEW, C. XXII.
Isaiah, &c., He preferred this from the Pentateuch, because it only
did the Sadducees receive. They rejected the Prophets. So
Origen, Bede, and others. Josephus says of the Sadducees, " They
are of opinion that nothing besides the Law is to be observed."
Although in that passage Josephus may be more properly taken as
speaking of the Law as opposed, not to the Prophets, but to
traditions (Ant. 18. 2), and to include the Prophets under the Law.
For otherwise they would have been manifest heretics, and would
have been disavowed as such by all the rest of the Jews. Where
fore a better reason for this quotation would seem to be, that the
authority of Moses was of greater weight with the Jews than that
of the Prophets. The highest veneration was given to Abraham,
Isaac, and Jacob, as their great forefathers, whom also they
regarded not as dead, but as living with God, and taking care of
the Hebrews, their posterity. Whence no one would dare openly
to assert that they had ceased to exist.
I am the God of Abraham. First, as though it were said, "I am
God, who boast of Abraham, Isaac, and Jacob as of My faithful
prophets and friends ; and who entered into covenant with them,
to give the land of Canaan to them, that is, to their descendants.
And this, dwelling with Me in the Limbus of the Fathers, they
continually ask of Me. And I should not glory in them unless
they were alive, forasmuch as I am especially the living God, and
the Giver of life. They therefore themselves live as to the soul,
and in consequence shall live in the Resurrection as to the body
also ; and that too in a very short time, even as it were in a few
days, when I shall rise from death. Then shall I raise them
also from the dead, and shall carry them with Me in triumph to
Heaven." See S. Matt xxvii. 52.
Here observe that the Sadducees and Epicurean philosophers
denied the Resurrection, because they denied the immortality of the
soul. The two things are closely connected. For if the soul is
immortal, since it naturally has an interpendence with that (pro-
pendeaf) of which it is the form, it verily behoves that the body
should rise again. Otherwise the soul would continue always in an
THE GREAT COMMANDMENT. 23
unnatural condition, and would only possess, as it were, a semi-
existence.
2d. S. Chrysostom, Irenaeus (/. 4, c. n) say that Abraham,
Isaac, and Jacob do not signify the souls only of those Patriarchs,
but the entire men. They therefore, though they be dead to men,
are living unto God. They -are, as it were, asleep ; and God shall
shortly awake them out of sleep, to a blessed and eternal life.
Thus Luke adds, by way of explanation, For all live unto Him.
But when the Pharisees had heard, &c. They wished to humble
Him, as imagining Him to be puffed up with His victory over the
Sadducees, and to hurl back upon Himself the charge of ignorance
of the Scriptures which He had brought against the Sadducees.
But these foolish men only kicked against the pricks. For Christ
is the eternal Truth and Wisdom, who reveals to all men the dark
ness of their ignorance.
And a certain laivyer asked Him, &c. This was one of the
Pharisees, who put himself forward to propose a most difficult
question to Jesus, in order to try whether or not He was skilful in
the Law and in the Scriptures ; not only in speculative matters, such
as was the question of the Sadducees, but in practical matters
likewise. The word tempting means the same as trying, making
proof. For this man, although he pretended, in the presence of
the Pharisees, that he wished to catch and entrap Jesus, yet in his
heart desired to hear what Jesus would reply to this most difficult
question, about which he himself hung in doubt. So, when he
heard Jesus answer, that love of God and our neighbour is the
greatest of the commandments, he immediately expressed his
approval by saying, Well, Master, Thou hast said the truth, &c.
And Jesus said to him, Thou hast answered wisely : thou art not far
from the kingdom of God.
Master, which is the first commandment in the Law ? Bede says
(in Mark c. 12) that this was a much debated point of controversy
among the Jews in the time of Christ. Many of them thought
that the chief commandment of the Law was concerning sacrifices
and victims to be offered to God according to the Levitical Law,
24 S. MATTHEW, C. XXII.
because by these God is properly worshipped as Lord above all.
And this was why the Pharisees told children to say to their
parents, corban. This, too, shows why the lawyer, when he heard
Christ s answer, said accordingly, To love (God), and one s neighbour
as one s self, is more than all whole burnt-offerings and sacrifices
(Mark xii. 33).
Ver. 37. Jesus saith to him, &c. Moses, in Deut. vi. 5, and from
thence Mark and Luke add, with all thy strength. The Persian
has, with the utmost power of thy mind. This answers to the
Hebrew meodecha of Deuteronomy.
Observe, as against Calvin, that this precept is in every one s
power as possible to keep. For the complete and highest love of
God, in its utmost extent, is not that which is here spoken of, but
that only which is to be understood comparatively. Thou shalt
love the Lord thy God with all thy heart, and soul, and mind, is
the same thing as to say, Thou shalt love God with thy whole
will, namely, ist. Comparatively, that thou shalt give no portion
of thy love to an idol, or to anything whatsoever that is contrary
to God. 2d. Finally, that altogether thou shouldst wish God to
be the final object of all thy thoughts, actions, and thy love ;
and that thou shouldst choose Him as thy chief Good and Last
End, before all things whatsoever. 3d. Appreciatively, that thou
shouldst esteem nothing as of so much worth as God, in such
manner that thou shouldst apply thy whole heart, that is, thy will,
to fulfil all His precepts, and to be obedient to Him in all things.
What is here spoken of as the whole heart, is called in other pas
sages an entire and perfect heart. Hence the expression so often
repeated, His heart was perfect with God. (See i Kings xiv. 8, &c.)
This is what S. Bernard says in his Treatise on the love of God
" The measure of loving God is, to love without measure."
Ver. 38. This is the greatest and first commandment. For the
greatest virtue, and the queen of all virtues, is charity Wherefore
charity is more noble than religious worship (religione). For it
is more noble to love God with all the heart than to offer Him
sacrifices. You may add that charity, like a queen, commands
LOVE OF OUR NEIGHBOUR. 25
sacrifices and all other acts of religion. Lastly, love is the most
noble affection and act (of the soul), and is more excellent than
fear, honour, and all others.
The second is like, &c., as thyself ; Syr. as thy soul. Second not
in order of legislation, but of dignity and perfection, although far
below the first. For God is far more to be loved than all angels
and men, and all creatures whatsoever. But after God, among
creatures, our neighbour is to be loved above all things. Like, in
love and affection, and in the duties and offices which spring from
them.
Christ here omits love of ourselves. For this is innate with all,
and a natural property, as it were ; in such wise, that if thou hast
charity towards others, thou shouldst exercise it first to thyself.
" For he who is bad to himself, to whom will he be good ? "
Whence Christ here presupposes that love of oneself, yea, appoints
it, as it were, the ideal and the measure of love to our neighbour,
saying love as thyself. Wherefore S. Augustine says (lib. i, de
Doct. Christ, c. 27), " Love of thyself is not here omitted, for it is
said, Thou shalt love thy neighbour as thyself. 11
In the first place, then, God is to be loved with the whole heart
above everything. Secondly, one s own self. Thirdly, one s
neighbour. In the expression, as thyself, the word as does not
signify equality, but similarity of love. For we ought to love our
selves more than our neighbour ; but yet the same things which
we desire for ourselves we ought to desire for our neighbour.
(See Lev. xix. 18, where I have expounded the law.) The Hebrew
JH properly signifies companion. But the Vulgate translates neigh
bour, in order to give a great stimulus of love to every one ; because
every man, which is what is here meant, is very near, and most
closely united to us, and, as it were, our brother. This is both by
creation, for mankind have been created by the same God the
Father ; as also by re-creation, because we have been regenerated
by the same Father, Christ, in baptism ; and we are fed by His
Body a*id Blood in the Eucharist.
He commands, therefore, that God shall be loved with the whole
26 S. MATTHEW, C. XXII.
heart ; and our neighbour, not with the whole heart, but as ourselves.
This does not mean ist. That thou shouldst love thyself only,
and neglect thy neighbour, which is what self-love, arising from a
nature corrupted by sin, suggests ; but that thou shouldst extend to
thy neighbour the love wherewith thou lovest thyself. 2d. That
as thou dost not love thyself frigidly, nor feignedly, but ardently
and sincerely ; so, in like manner, shouldst thou love thy neigh
bour. This is what Christ sanctioned when He said, " Whatsoever
ye would that men should do unto you, do likewise unto them."
And what Tobias, when he was dying, commanded his son (Tob. iv.
1 6), "What thou hatest that another should do unto thee, take
heed that thou do not to another." " For this is the law of love,"
says S. Augustine (de Vera Religion, c. 46), that the good things
which a man wishes to come to himself, he should wish likewise for
his neighbour. And the evils which he wishes not to happen to
himself, he should be unwilling for them to happen to him." Dost
thou wish that thy property, thy honour, thy wife, thy life should be
taken from thyself? Do not take them from others. Dost thou
wish that they should be given and preserved to thyself? Do thou
likewise preserve them for others.
On these two, &c. All the precepts of the Law and the Prophets
rest upon these two commandments of love. Indeed, they spring
and grow out of them, just as many branches spring from one tree
and one root. Wherefore in these two precepts all are contained,
as in their principles and premisses. For all commandments are
included in the Decalogue. And the Decalogue contains nothing
else except precepts of love to God and our neighbour. The three
commandments of the first Table deal with love to God. The seven
commandments of the second Table deal with love to our neighbour,
as S. Augustine says (lib. 8, de Trin. c. 7). Wherefore the Apostle
says (Rom. xiii. 9), "For this, Thou shalt not commit adultery,
Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false
witness, Thou shalt not covet ; and if there be any other command
ment, it is briefly comprehended in this saying, namely, Thou shalt
love thy neighbour as thyself." For all the precepts of mercy, and
THE DIVINE SONSHIP. 2/
of all the other virtues, natural and supernatural, have to do with
these two commandments of love to God and our neighbour, and
are contained in them. The precepts of faith, hope, and charity,
and of religious worship, are included in love to God. The precepts
of justice, truth, fidelity, friendship, mercy, gratitude, are included
in love to our neighbour. Christ, therefore, signifies that these two
precepts ought to be always in every one s heart, and ought to
direct their whole life.
Ver. 41. When the Pharisees were gathered together, &c. This
was in the Temple, as appears from Mark xii. 35. Christ made use
of this occasion of the Pharisees tempting Him to instruct them
concerning the Person and dignity of Messiah, that He might teach
how to return good for evil, and turn a temptation into an occasion
of instruction. He taught them that Messiah, or the Christ, was
not a mere man, as they supposed, but the God-Man. They must
not wonder, therefore, that He asserted Himself to be the Son of
God.
Ver. 42. Whose Son is Christ? They say unto Him, David s.
They ought to have said, that Christ, as God, will be the Son of
God ; Christ, as man, will be the son of David. But as to the first,
the Pharisees were either ignorant or unbelieving. Wherefore they
only made the second reply. But even from it Christ draws and
proves the former. When Peter was asked, whom he thought
Christ to be, being inspired by God he answered, Thou art the
Christ the Son of the Living God. But the Pharisees were devoid
of the Divine inspiration, wherefore they savoured only of human
things, and believed Christ to be only a man.
Observe : Luke and Mark relate these things somewhat dif
ferently; but the apparent discrepancy is to be reconciled by
considering that the meaning of the two former Evangelists is, that
Christ, in the first place, asked the Pharisees, "Whose son was
Christ ?" They replied that the Scribes, or Doctors of the Law,
said, "that He was the son of David." Then Christ rejoined,
" How say the Scribes that Christ is the son of David, when David
calls Him his Lord ? "
28 S. MATTHEW, C. XXII.
David in Spirit, being inspired by the Holy Ghost. For the
Holy Ghost dictated the Psalms to David, endued him with their
living sense. Therefore it was not so much David in Spirit, as
the Spirit in David, which thus spake.
Calleth Him lord, for the son is less than his father. Wherefore
the father is not wont to call the son his lord, but the son his father,
as is common with the Italians and other nations. From this
passage the modern Rabbins are confuted, who expound this
noth Psalm not of Messiah, or Christ, but of Abraham, or David,
or Hezekiah. For the Scribes and Pharisees of Christ s time
understood it of Christ, and regarded it as a prophecy of Him.
For had they not done so, they would have replied that Christ
wrongly applied the Psalm to Messiah, when it ought to be under
stood of Abraham or David, &c. That it does apply to Christ is
evident from the 4th verse of the same Psalm, With Thee is the
beginning (secum principium, Vulg.), the headship, which is the force
of the Heb. ^^7?> nedabot, and the Gr. de%fi t in the day of thy
strength, in the splendours of the saints : from the womb, before the
(Jay-star, I have begotten Thee (Vulg.). This can refer to no one
save Christ. Lastly, Jonathan, the Chaldee, Rabbi Barachias, R.
Levi, and the ancient Rabbins take it as referring only to Christ.
Ver. 44. Saying, The Lord said, &c. From this verse Christ
clearly proves that the Messiah was not a mere man, as the Pharisees
believed, but that He was David s God, and therefore his Lord.
The meaning therefore is as if David said, " The Lord God hath
said to my Lord, even Christ, Sit on My right hand, in that after
the Death and Resurrection of Christ He will raise Him up, and
exalt Him above all powers and principalities, and will set Him
next to Himself in Heaven, that He may reign with the most perfect
happiness, glory, and authority over all created things."
The Heb. for said is ^^, neum, i.e., pronounced, spoken pro
phetically, decreed by the Lord concerning DavM s Lord, and there
fore something fixed, certain, immutable. For neum is, by metathesis,
the same as Amen, or sure and faithful. And the meaning is, that
" God the Father from eternity hath firmly and inviolably decreed
CHRIST S ENEMIES HIS FOOTSTOOL. 29
concerning Christ His Son, not as He is God, but in that He
became Incarnate and was made man (for this is the force of the
Heb. ?n&$, Adoni\ that He is, by virtue both of the Hypostatic
Union and of the Redemption which He accomplished on the
Cross, of all men, and therefore of David, the Lord." He hath said,
interiorly in His own mind, from all eternity. But He said also, in
the sense that He will say at the time of the Ascension of Christ
in triumph into Heaven, " Come and sit on My right hand ; reign
and triumph in the glory of My majesty." So S. Jerome, Theodoret,
and others. For this noth Psalm celebrates the most "glorious
Kingdom of Christ both in Heaven and earth that kingdom in
which Christ, after His Ascension, began from Zion and Jerusalem
to reign over all nations, and by His Apostles to bring them to His
faith and worship, until He shall put down all His enemies, that is,
all the wicked, under His feet in the day of judgment."
Thy footstool. This means, reign with Me in glory, until I make
all Thine enemies subject unto Thee. Thus it is said that Sapor,
king of Persia, made use of the Emperor Aurelian, whom he had
taken captive in battle, to mount upon his horse, placing his foot
upon the back of the emperor, as upon a kind of footstool.
The expression until here does not signify end or conclusion,
but continuation and amplification of sitting and reigning. Reign
even in the time which seems contrary and opposed to Thy King
dom, even when Thine enemies shall seem to reign rather than
Thee. Reign even in the midst of crosses, persecutions, and the
tumults of Satan and his ministers.
And no one was able to answer Him a word ; Syr. to give Him
a reason; because, as I have said, they believed Messiah to be
a mere man. "They were silent," says S. Chrysostom, "being
smitten with a mortal blow." " They preferred," says S. Augus
tine, "to be broken to pieces in their swelling taciturnity, rather
than to be instructed by lowly confession."
CHAPTER XXIII.
I The Scribes and Pharisees good doctrine^ but evil examples of life. 34 7^he
destruction of Jerusalem foretold.
TMIEN spake Jesus to the multitude, and to his disciples,
^ 2 Saying, The scribes and the Pharisees sit in Moses seat :
3 All, therefore, whatsoever they bid you observe, that observe and do ; but
do not ye after their works : for they say, and do not.
4 For they bind heavy burdens, and grievous to be borne, and lay them on
men s shoulders ; but they themselves will not move them with one of their
fingers.
5 But all their works they do for to be seen of men : they make broad their
phylacteries, and enlarge the borders of their garments,
6 And love the uppermost rooms at feasts, and the chief seats in the synagogues,
7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.
8 But be not ye called Rabbi : for one is your Master, even Christ ; and all
ye are brethren.
9 And call no man your Father upon the earth : for one is your Father, which
is in heaven.
10 Neither be ye called masters : for one is your Master, even Christ.
I 1 But he that is greatest among you shall be your servant.
12 And whosoever shall exalt himself shall be abased ; and he that shall
humble himself shall be exalted.
1 3 But woe unto you, scribes and Pharisees, hypocrites ! for ye shut up the
kingdom of heaven against men : for ye neither go in yourselves, neither suffer
ye them that are entering to go in.
14 Woe unto you, scribes and Pharisees, hypocrites ! for ye devour widows
houses, and for a pretence make long prayer : therefore ye shall receive the
greater damnation.
1 5 Woe unto you, scribes and Pharisees, hypocrites ! for ye compass sea and
land to make one proselyte ; and when he is made, ye make him twofold more
the child of hell than yourselves.
1 6 Woe unto you, ye blind guides ! which say, Whosoever shall swear by the
temple, it is nothing ; but whosoever shall swear by the gold of the temple, he
is a debtor.
THE HOLY GOSPEL OF S. MATTHEW. 31
17 Ye fools and blind ! for whether is greater, the gold, or the temple that
sanctifieth the gold ?
1 8 And, Whosoever shall swear by the altar, it is nothing; but whosoever
sweareth by the gift that is upon it, he is guilty.
19 Ye fools and blind ! for whether is greater, the gift, or the altar that
sanctifieth the gift ?
20 Whoso, therefore, shall swear by the altar, sweareth by it, and by all
things thereon.
21 And whoso shall swear by the temple, sweareth by it, and by him that
dwelleth therein.
22 And he that shall swear by heaven, sweareth by the throne of God, and by
him that sitteth thereon.
23 Woe unto you, scribes and Pharisees, hypocrites ! for ye pay tithe of mint,
and anise, and cummin, and have omitted the weightier matters of the law,
judgment, mercy, and faith : these ought ye to have done, and not to leave tjie
other undone.
24 Ye blind guides ! which strain at a gnat, and swallow a camel.
25 Woe unto you, scribes and Pharisees, hypocrites ! for ye make clean the
outside of the cup and of the platter, but within they are full of extortion and
excess.
26 Thou blind Pharisee ! cleanse first that which is within the cup and platter,
that the outside of them may be clean also.
27 Woe unto you, scribes and Pharisees, hypocrites ! for ye are like unto
whited sepulchres, which indeed appear beautiful outward, but are within full
of dead men" 1 s bones, and of all uncleanness.
28 Even so ye also outwardly appear righteous unto men, but within ye are
full of hypocrisy and iniquity.
29 Woe unto you, scribes and Pharisees, hypocrites ! because ye build the
tombs of the prophets, and garnish the sepulchres of the righteous,
30 And say, If we had been in the days of our fathers, we would not have
been partakers with them in the blood of the prophets.
31 Wherefore ye be witnesses unto yourselves, that ye are the children of them
which killed the prophets.
32. Fill ye up then the measure of your fathers.
33 Ye serpents, ye generation of vipers ! how can ye escape the damnation of
hell?
34 Wherefore, behold, I send unto you prophets, and wise men, and scribes :
and some of them ye shall kill and crucify ; and some of them shall ye scourge in
your synagogues, and persecute them from city to city :
35 That upon you may come all the righteous blood shed upon the earth, -
from the blood of righteous Abel unto the blood of Zacharias, son of Barachias,
whom ye slew between the temple and the altar.
36 Verily I say unto you, All these things shall come upon this generation.
37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them
which are sent unto thee, how often would I have gathered thy children together,
even as a hen gathereth her chickens under her wings, and ye would not !
38 Behold, your house is left unto you desolate.
39 For I say unto you, Ye shall not see me henceforth, till ye shall say,
blessed is he that cometh in the name of the Lord.
32 S. MATTHEW, C. XXIII.
Then Jesus spake, &c. Then, that is to say, when, by His most
wise answers and reasonings, He had confounded the errors of the
Scribes and Pharisees, and had proved that He was the Messiah,
then, I say, He put to rebuke their persistent effrontery by this
powerful and pathetic speech, by which He uncovered their feigned
appearance of sanctity, and showed their lurking dishonesty, so that
the people might avoid it.
Saying, &c. By seat we here understand the honour, dignity, and
authority of teaching and commanding, which Moses had with the
Jews, and to which the Scribes had succeeded. We gather from
S. Luke iv. 16, that the Scribes not only sat, but sometimes stood
when they taught. In like manner, the chair of S. Peter is used to
signify ^^ power and authority of teaching and ruling all the faithful
throughout the world, in which the Roman Pontiffs succeed S. Peter.
For otherwise no Pontiff ever sits now in that actual wooden chair
in which S. Peter sat, but it is religiously preserved in his basilica,
and is shown to the people every year on the Feast of S. Peter s
Chair, to be venerated. Hence S. Jerome said to Damasus, " I am
united in communion to your blessedness, that is, to the chair of
Peter." For although as a private man the Pontiff may err, yet
when he defines anything ex cathedra, that is, by his Pontifical
authority concerning the faith, he cannot err, because he is assisted
by the Holy Ghost.
Observe, many of the Scribes and Pharisees were priests or
Levites, whose duty it was to teach the people (Mai. ii. 7). But
Christ did not wish to name the Priests, because He would not
derogate from the sacerdotal honour.
All things therefore whatsoever, &c. He means, of course, all
things not contrary to Moses and the Law. For the doctrine of the
Scribes, when they taught men to say corban to their parents, was
contrary to the Law, as Christ showed (xv. 4). In like manner, it
was contrary to the Law of Moses to teach, as the Scribes did, that
Jesus was not the Messiah, or the Christ. For Jesus showed those
very signs and miracles which Moses and the Prophets had foretold
Messiah would perform. In such things, therefore, the people
LIMITS OF OBEDIENCE. 33
must not follow the doctrine of the Scribes, nor be obedient to
them; but in other things, in which their teaching was generally
conformable to the Law of Moses, it was their duty to obey them.
Christ therefore here teaches that all the other dogmas of the
Scribes, which were not repugnant to the law, even though they
were vain and foolish, and therefore not binding (for that a law
should be obligatory, it must command something honest and
useful, as Civilians and Theologians teach in their treatises upon
laws, also D. Thomas, i. 2, quc&st. 95, art. 3), such as were the
frequent washings of the hands and other parts of the body, might
yet serve for the merit of blind and simple obedience, and for
reverence of the sacerdotal order. So Jansen, Franc. Lucas, and
others. But Maldonatus restricts the word all to such commands
alone as are contained in the Law of Moses. Certainly these were
what Christ chiefly referred to.
For they say, i.e., command, and do not. They teach and order
well, but they live ill. They both break the law, and scandalise
their subjects by their evil example, and thus incite them likewise
to break the law. For as one hath said, " The whole world com
ports itself according to the king s example," we may add, of the
Teacher s likewise. For men give more credit to deeds than they
do to words. Christians ought to bear in mind these words of
Christ when they see certain Bishops, Pastors, and Magistrates not
living in accordance with the law of Christ.
For they bind . . . upon merfs shoulders ; Arab, upon their necks ;
Gr. defffievovffi, i.e., they bind and, as it were, gather them together in
heaps. This signifies both the multitude and the heavy weight of
the precepts with which they burden the people.
Unbearable ; Vulg. Gr. dvafidaraxra, as English version, difficult
to be borne, rather than impossible. Such were the numerous precepts,
beyond what the Law required, concerning oblations, tithes, first-
fruits, &c. Consider only the vigorous observance of the Sabbath,
which they enjoined, so that they would not allow Christ to heal
the sick on that day, nor suffer His disciples to satisfy their hunger
by plucking ears of corn.
VOL. III. C
34 S. MATTHEW, C. XXIII.
Move them; Vulg. Syr. and English Version, touch them. As
S. Chrysostom says, " He shows that theirs was a double wicked
ness, both because they wish the multitude to live in the strictest
possible manner, without the least indulgence, and because, indulg
ing themselves inordinately, they assume great licence. Which
things are the very opposite of what is required in a good prince.
For such a one permits himself no indulgence, but is mild towards
his subjects, and ready to bestow pardon."
All things that they may be seen ; Gr. OeuOwott, i.e., be a spectacle.
He notes their vain ostentation of sanctity in praying in the public
streets, &c. Christ here touches upon the root of the incredulity
of the Scribes, that they would not believe in Him, because they
sought after vainglory and the applause of men. "For it is im
possible," says S. Chrysostom, " that he who covets the earthly glory
of men should believe in Christ preaching heavenly things."
They make large their fringes ; Vulg. They prolong the fringes
of their cloaks; Syr. They, the Jews, interpreted too literally the
words of Deut. vi. 8, " Thou shalt bind them, i.e., the precepts of
God, for a sign upon thine hands, and they shall be moved (Vulg.)
before thine eyes." They bore certain pieces of parchment about
their arms and foreheads. Whence they were called armlets and
frontlets. They did this that they might strike against their eyes
and foreheads, and admonish them to meditate upon and keep the
Divine Law. The words inscribed upon the pieces of parchment
were, " Hear, O Israel, the Lord our God is one Lord." " Thou
shalt love the Lord thy God with all thy heart, and with all thy soul,
and with all thy strength." They were called phylacteries, from
(fruXdrru, to guard, to keep, because they put them in constant
remembrance of observing the law.
For a similar reason, in Num. xv. 38 and Deut. xxii. 12, the Lord
commanded the Jews to wear fringes, threads depending from the
lowest skirt of their garments, and that they should be of a light
blue or dark blue colour, as men who professed and lived the
heavenly life by keeping the law. S. Jerome adds that the more
devout Jews were wont to insert very sharp thorns in these fringes,
PHYLACTERIES. 35
that being pricked by them as they walked, they might be always
reminded of the Divine Law. All these things the Pharisees wore
larger and broader than other people,, that they might appear to all
to be stricter observers of the law, although they made but little of
it in their minds. " Not understanding," says S. Jerome, " that
these things should be carried in the heart, not in the body, for
bookcases and chests have books, but have not therefore the know
ledge of God." Moreover, S. Chrysostom, by phylacteries, under
stands amulets worn to preserve health, for such the Scribes
esteemed the pieces of parchment described above. In the same
way, some Christians wear the Gospel of S. John about their necks
as a kind of charm to preserve health.
And salutations in the market-places ; Vulg. in the forum. S.
Chrysostom says, "They love the first salutations, not only as
regards time, that we should salute them first, but also as regards
the voice, that we should cry out, Hail, Rabbi ; and as regards
the body, that we should bow the head to them; and as regards
place, that we should salute them in public." Wisely saith R.
Matthies in Pirke Avoth, " Always be the first to salute every one.
Be the tail of lions, and not the head of foxes; that is, be the
lowest among good and honourable men, not the chief among
deceitful, proud, and impious ones."
Rabbi, from m, i.e., much or great, because a great man, such as
a Rabbi, or Doctor of the Law, was equivalent to many persons, as
excelling others in learning and authority. Well saith R. Benzoma
in Pirke Avoth, " Who is a wise man ? He who willingly learns of
all, according to the words, * I had more understanding than the
aged, because I sought Thy commandments. Who is the mighty
man ? He who rules over anger, and his own spirit, according to
the saying, Better is the patient man than the strong, and he that
ruleth his spirit than he that taketh a city (Prov. xvi. 32). Who
is the rich ? He that is contented with his own, as it is said
(Ps. cxxviii.), Thou shalt eat the labour of thine hands; O well
is thee, and happy shalt thou be. Who is honoured? He that
honoureth others, as it is written, Him that honoureth Me I
36 S. MATTHEW, C. XXIII.
will honour, and they that despise Me shall be lightly
esteemed. "
But be not ye called Rabbi, &c. He forbids the ambition of the
Scribes and Pharisees, who desired to be honoured and called
Rabbi above Christ, yea, even to the exclusion of Christ. But it is
lawful to desire a doctor s degree, as a testimony of learning, that
by it we may obtain authority, and preach, and have influence with
the people, and by this means gain the greater fruit. Wherefore
the Council of Trent (sess. 24, c. 12) orders that all dignities, and at
least the half of canonries in cathedral and collegiate churches,
should be conferred only upon masters and doctors, or at least
licentiates in theology or canon law. Christ does not say, do not be,
but do not be called, Rabbi.
Christ does not forbid the doctor s degree, but the proud ambi
tion of the name, that by it a man should please himself and
despise others, as though he had his knowledge and learning from
himself, and not from Christ, which was what the Scribes did.
Therefore He adds the reason, for one is your Master, even Christ.
He means, there is one chief Rabbi over all, of whom all others
are the disciples, and all are brethren, equal one to another.
Therefore let none of them proudly lift himself above the rest,
and wish to be called Rabbi, as though he were of himself a
doctor and master of others, for this is a wrong done to Christ,
who alone has all wisdom in Himself, and is the only supreme
Doctor of all, who indeed makes them doctors. And in this
lower sense Paul himself, as S. Jerome says, with modesty calls
himself the doctor of the Gentiles.
Call no one your father upon earth, &c. He means in the sense
of the prime author of life and the preserver of all things, as
though ye entirely depended upon any but God. This was what
the Gentiles and Atheists did, and others who trusted in men rather
than in God. That .this is the meaning, is plain from the reason
which He subjoins, for one is your Father, &c. " Of whom the
whole family in Heaven and earth is named " (Eph. iii. 15). God
therefore is the only real Father of all, forasmuch as He only gives
AGAINST VAINGLORY. 37
soul and life, creates, and preserves. In comparison of Him, says
S. Jerome, earthly fathers are only so in a figurative sense, and
ought not therefore insolently to command their children, but
ought to submit themselves together with their children to God,
the chief Father of all.
Neither be ye called, i.e., be not ambitious of being called masters;
Vulg. magistri ; Gr. xa^Tjra/, or governors, moderators; Syr.
rulers ; for One is the Ruler and Orderer, Gr. xa^fjrjfc, of your
life, that 13, Christ. He Himself, in the first place, by Himself
teaches us, and leads us by the way of virtue to heavenly glory.
All others teach as they have been first taught by Him. Secondly,
all others only teach in words that sound in the outward ears, like a
tinkling cymbal; but Christ makes known their meaning inwardly
to the mind. For, as S. Chrysostom says, "it is not man who gives
man understanding by teaching, but exercises by means of admoni
tion what has been ordained by God." Thirdly, all others only
show what the law commands and what God requires ; but Christ
gives grace to the will, that we, when we hear the things which ought
to be done, may indeed constantly fulfil the same.
He that is the greater of you, &c. " He teaches," says S.
Chrysostom, " that the disease of vainglory must be got rid of by
humility." And Origen says, "If any one ministers the divine
words, knowing that it is Christ who produces fruit by His means,
he by no means holds himself forth as a master, but a minister."
Whence it follows, He that is the greatest, c., because even Christ
Himself, who is the true Master, hath professed Himself to be a
minister, in that He saith, I am among you as he that ministereth ;
and well does He add after the whole saying, He that exalteth
himself shall be abased ; but he that humbleth himself shall be exalted.
These words are true as applied both to God and men, says
Remigius. For both God and men exalt the humble and depress
the proud. " Glory follows them that flee from it, and flees from
those who pursue it. God will bring down insolent pride from its
lofty height, and will raise up humility to glory," says S. Hilary.
Blessed Peter Damian gives a memorable example (Epist. 15).
38 S. MATTHEW, C. XXIII.
There was, he says, a certain bold and warlike clergyman, who
became great by means of his pride and his arms. And he had
in consequence a quarrel about certain estates with another
powerful man, which he determined to decide by the fortune of
war, and the troops of both were drawn up in battle array. The
clergyman before the battle went into a church and heard Mass.
It chanced that the words of the Gospel were read, He that exalteth
himself shall be abased. When he heard them he said insolently, or
rather blasphemously, "These words are falsified in me, for if I
had humbled myself I should never have become as great as I am."
By and by, in the heat of battle, his horse being very thirsty, ran,
contrary to his wish, to some water that was near. He struck his
horse with his shield, in order to cause it to return into the battle,
when, behold, an enemy s sword transfixed that blaspheming mouth
of his like a thunderbolt, and slew him, humbling his pride and
casting him down to the ground, showing that the words of Christ
are indeed true.
Ver. 13. Woe unto you, Scribes, &c. Observe that, as Christ
enumerated eight beatitudes, repeating the word blessed eight times
in S. Matt, v., so does He here bestow eight maledictions upon
the impious Scribes, eight several times repeating the word woe.
Christ the new Lawgiver imitates Moses, the ancient lawgiver, who
promises many blessings to those who keep the law, and threatens
with as many curses those who break it. Thus Origen.
Moreover, the word woe is partly prophetic of the grave punish
ment which should fall upon the wickedness of the Scribes, and is
partly condoling and pitying in its signification. Whence Basil
says, " This word woe, which is prefixed to intolerable pain, applies
to those who were soon afterwards to be destroyed by dreadful
punishments." The word woe therefore presupposes a deadly fault,
for it threatens the punishment of hell, as Christ explains in ver. 33.
For ye shut, &c. " I indeed open to all the kingdom of Heaven ;
for I preach, repent ye, for the kingdom of Heaven is at hand. For
this kingdom has been shut for four thousand years, through
Adam s sin. I, expiating that sin by My death, will now open it,
THE SCRIBES SHUT UP HEAVEN. 39
that whoso believeth in Me and followeth My life, may enter into
the open kingdom. Wherefore many of the Jews, being aroused by
My preaching, are striving to enter in. But you, O ye Scribes, turn
them away, and shut Heaven against them by your vain and per
verse traditions, which ye instil into their minds." For, as S.
Chrysostom says, " The kingdom of Heaven is Holy Scripture ; the
door is the understanding of Scripture, or Christ ; the bearers of the
keys are the Scribes and Priests ; the key is the word of knowledge ;
the opening of the door is interpretation. Ye also cause men to
offend by your wickedness and evil example ; and because ye
calumniate and persecute Me, and draw them away from believing
in Me, which is the road to Heaven. For I am the door, because
by Me alone there is entrance into Heaven."
Tropologically, they shut up the kingdom of Heaven who
excommunicate any one without cause.
For ye enter not in yourselves, &c. This is a grievous sin. For if,
says S. Chrysostom, it is the part of a doctor to recall the erring,
he who draws those who are going on safely into error is altogether
a son of perdition, yea, he is a pestilence itself. Wherefore such a
doctor deserves, and brings upon himself as many hells as the
number of souls whom he corrupts and destroys, because he is not
a teacher and promoter of salvation, but a betrayer.
Ver. 14. Woe unto you, &c. Because ye devour, that is, exhaust,
the substance of widows, in extracting money from them by selling
them under a feigned appearance of sanctity your long public
prayers. This is why He adds in explanation, making long prayers.
Gr. vpo^oiff-t puKta <npoffsu%6}j.s\ot, praying at length as a pretext.
Wherefore ye shall receive greater damnation. The Syriac trans
lates, ye are about to receive the extremest judgment ; both because
ye rob from widows, and because, as Chrysostom says, ye paint
avarice the colour of religion, that iniquity may be loved, being
esteemed as piety. Ye also imbue widows with your own errors
and wickednesses. Wherefore ye ought to receive the punishment
of your own sin and the guilt of their ignorance, as S. Hilary says.
Woe unto you . . . hypocrites, &c. Instead of hypocrites, the
4O S. MATTHEW, C. XXIII.
Syriac has here and in the verses which follow, acceptors of persons.
Proselyte means the same in Greek as advena, or stranger, in Latin.
A proselyte was one who was converted from heathenism to
Judaism, and became attached to the Jewish Church and religion.
In Hebrew proselytes are called gerim. Christians call such persons
neophytes. The Scribes strove to turn many Gentiles to Judaism,
for the sake of ambition as well as avarice, that they might augment
their oblations. Sea and land, that is, the whole world.
Ye make him the son, that is, guilty, worthy of hell, twofold more
than yourselves ; Gr. flis-Xdrspon itpStv. For, as Euthymius says, it
is the same as in nature, -that scholars easily surpass their teachers
in vice. " Because," as Chrysostom says, " being provoked by the
evil example of their teachers, they become worse than them,
especially when they are stirred up by the words and examples of
their teachers." Again, many proselytes, when they see your evil
doings, return to heathenism. For he who relapses commits a
greater and, as it were, a double sin.
Ver. 1 6. Woe unto you, &c. . . . but if he shall swear by the gold
of the temple, &c., the gold, that is, which he has vowed to pay.
Instead of he is a debtor, the Arabic translates he has smned, that
is, he does not pay what he has sivorn.
Observe (from the words in Matt. v. 34), that the Scribes
thought from what God had commanded, that they should swear
by Him alone, an oath by any creature was not an oath, nor
obligatory; but being blinded by avarice, they excepted such
things as, being offered to God, filled their own coffers, as if these
alone were to be accounted most sacred Wherefore they are
rightly called by Christ blind guides. Moreover, the Scribes were
wont to say that the oblations were more holy than the Temple
itself, " that they might make men more ready for offerings than
for prayers," says the Gloss. He calls the gold which was cast into
the treasury of the Temple for maintaining its ministers the gold of
the Temple. Truly says the Gloss, " He that swears by a creature,
swears by the Deity which presides over the creature."
Ye fools and blind, &c. This reasoning of Christ is clear, and
ON OATHS. 41
convicts the Scribes of folly. Holiness is properly interior virtue,
and the grace which sanctifies the soul. But the Temple is here
called holy by metonymy, because it is set apart for holy things,
such as the offering in it of prayers and sacrifices to God. This,
therefore, was only an external holiness which the temple com
municated to the other things offered in it to God. Wherefore the
Temple was more holy than anything offered in the Temple, and
therefore an oath made by the Temple was more binding than
an oath made by the gold offered in the Temple.
And whoso shall swear by the altar ; &c. The same reasoning
applies to the altar which Christ has already applied to the Temple.
The altar which sanctifieth, Syr. consecrates, the gift. A gift
offered to God is not properly sanctified, so that it should be in
itself righteous or holy, but it is said to be sanctified extrinsically,
because it is offered to God, and thus sanctified.
Mystically : S. Augustine says (i Quasi. Evang. 34), " The
Temple and the Altar is Christ. The gold and the gifts are the
praises and sacrifices which are offered in Him and by Him."
Origen says, the altar is the heart ; the gifts are prayer and ^
fasting, which the heart makes holy.
Whoso shall swear by the temple, &c. That is, he swears
by God, who has His throne in the Temple, that He may be
worshipped there. For the sacred majesty and holiness of God
are supposed by men to abide in the Temple. Whence, S.
Nilus says, " Come to the church as to Heaven."
And he that swear eth by heaven, &c. For by the common usage
and belief of men, he who swears by God, who only is infallible,
and the uncreated Truth itself, calls Him to attest what he says
or promises. Wherefore, he who swears by Heaven, swears by
God, the King and Lord of Heaven, and calls Him to witness.
Ver. 23. Woe unto you, &c. Tithes were sanctioned by God
in the law. Whence R. Achiva says in Pirke Avoth, " Tithes are
the bulwark of riches," because they defend and preserve them.
" Tradition is the bulwark of the law. A vow is the bulwark of
abstinence ; silence, of wisdom."
42 S. MATTHEW, C. XXIII.
Mint, a herb of sweet smell, which is often put into broth.
Anise, says Pliny, is of efficacy against flatulency and pains
in the stomach.
And ye have left, &c. . . . judgment , i.e., justice and equity,
passing unjust sentences, so as to favour your own friends and
those who offer you gifts. Mercy, because ye rigidly and cruelly
exact tithes of widows and the poor. And faith, i.e., fidelity in
words and compacts. Or faith in God, and Christ who has
been sent by Him. Therefore, ye are unbelievers, in that ye
lack faith, hope, and charity, which are the things that God
above all requires, according to the words in Micah vi. 8, " I
will show thee, O man, what is good ; and what doth the Lord
require of thee, but to do justly, and to love mercy, and to
walk humbly with thy God ? "
These are the things which ye ought to have done, and not
to omit the others, such as the tithing of mint, which was either
commanded or permitted by the law.
Ye blind guides which strain out, &c. ; Gr. ekvX/JaiTfC, i.e.,
straining, purifying, draining wine, milk, or oil from gnats or
other impurities or dregs, by means of a strainer of linen, or
other such material. As Apuleius says of the Gymnosophists,
"They know not how either to cultivate land or to strain gold."
Swallow a camel. For camel, Cajetan puts wrongly asilum, a
gadfly, an insect which makes a horrid noise. All the codices,
Greek, Latin, Syriac, and Arabic have camel, which is properly
opposed to gnat, as something very large to something very
small. The sentence is proverbial, and means, "Ye have exact
care of trifling things, such as tithing of herbs, lest any one should
defraud you in the smallest possible degree ; but you at the same
time commit, without any scruple, all manner of injustice, rapine,
and other wickednesses, as big, as it were, as camels, which ye
may be said to swallow down." As it is said in Job xv. 16,
"Who drinketh iniquity like water." "Christ derides the zeal
of the Scribes," says Origen, " in being so scrupulous about
very trifling things, and so free and bold in the commission of
ON SUPERSTITION. 43
great crimes; in being superstitious about ceremonial washings,
but devoid of true religion and charity." They have those
who are like them among Christians even now, who scrupu
lously recite the rosary, and fast in honour of the Blessed
Virgin, and withal are guilty at the same time of luxury, rapine,
theft, &c.
Proverbs with a similar meaning are : " To draw water from
a fountain to fill the sea." "To strip one who is bare, to heap
garments upon those who are clothed." "He takes a candle
to add to the sunlight." " To hunt a dog with a lion, a hare
with an ox."
Mystically : S. Gregory understands by the gnat, Barabbas; by
the camel, Christ. This is what he says (lib. i, Moral, c, 6),
"The gnat wounds in humming, but the camel of its own accord
bends to receive its burden. The Jews, therefore, strained out
the gnat, because they asked that the seditious robber might be
set free. But they swallowed the camel, because by their cries
they strove to destroy Him, who of His own will had come down
to bear the burdens of our mortality."
Ver. 25. Woe unto you, &c. This is another parable, in which
Christ calls man a cup and a plate. The body and external
goods He calls the outside of the cup and the platter. The soul
and the conscience He calls that which is within. The meaning
is, "You, O ye Pharisees, studiously wash and cleanse your
hands, your bodies, the cups and plates and glasses out of which
ye eat and drink, but ye fill your conscience with the unclean-
ness of rapine and every sort of wickedness. Whereas ye ought
to take chief care that your conscience should be purified, for it
is that alone which makes us clean in the sight of God, as it is
also that from which flows all impurity of acts and deeds. It
is the conscience which is the source of the goodness or wicked
ness of actions. Wherefore, if the conscience be clean, all other
things will be clean also."
Briefly and simply we may explain thus : " Ye are zealous to
cleanse the external cups and plates, out of which ye eat and
44 S. MATTHEW, C. XXIII.
drink; ye neglect to cleanse by repentance the interior cups
and dishes of the conscience, which are filthy with sin."
Full of uncleanness, Vulg. The translator had in his Greek
text, axaQapff/ac, where we now read a5/x/acr, or aKoacia^ i.e., in
temperance. It means, "Ye think ye are defiled, if ye drink out
of a dirty cup ; but ye do not think ye are denied by intemper
ance, when ye are drunken. But it is intemperance which defiles
the soul, not a dirty cup."
Thou blind Pharisee, &c. "O thou who art a teacher of
others, and art blind thyself, cleanse first thine own mind and
inward conscience, then shall all outward things become clean
unto thee."
Vers. 27, 28. Woe unto you . . . full of iniquity ; Gr. ai^a/a,
i.e., perversion of the law. "Ye simulate an outward zeal for
the law, whilst inwardly ye despise and pervert it." Appositely
says Auctor Imperfecti, "Tell me, O hypocrite, if it is good to
be good, why do you not wish to be what you wish to appear ?
It is more base to be what it is base to appear : and what it is
beautiful to appear, it is beautiful to be."
"Moreover, there are many in our days like the Pharisees,"
says S. Chrysostom, "who take the greatest care of cleanliness
and outward adorning, but whose souls have no ornaments ;
yet who fill their souls with worms and gore and an inexpressible
stench; who fill them, I say, with wicked and absurd lusts."
Ver. 29. Woe unto you . . . because ye build ; Vulg. who build,
the tombs, &c. For although this was in itself a holy and
religious thing, yet in the Scribes it was vicious and wicked.
S. Chrysostom gives three reasons ist. He says Christ does
not blame the work, but the intention. They did it for pomp.
But as regards pomp, what does it profit them to be praised
when they are not, and to be tormented when they are, in hell?
2d. Because, without reason, he honours the just, who despises
justice; and the Saints cannot be the friends of those to whom
God is an enemy. 3d. Because the martyrs take no pleasure in
being honoured with money which has caused the poor to weep.
ANECDOTE OF CARACALLA. 45
For the Scribes exacted money from the poor, that they might
build with it magnificent monuments to the Prophets, or rather for
their own glory. And a 4th, and principally, Christ here blames
the Scribes for building monuments to the Prophets, because at
the very time they did it, they were thinking how they might
kill other and greater prophets, such as Christ Himself and His
disciples. And this was why they seemed to imitate the murders
and the sacrileges of their fathers, and to give an implied consent
to them. As though He had said, "Ye bury the prophets who
were slain by your fathers ; and ye have a like desire to kill and
bury Me. Rightly, therefore, do ye bury the Prophets whom
your fathers slew; just as the sons of robbers bury those whom
their fathers have murdered, that they may conceal the crime."
So Origen, S. Jerome, and others.
By adding the word hypocrites, He intimates that they built
the tombs of the Prophets, not from true, but merely pretended
piety, that they might hide their own wickedness ; and that they
might appear religious defenders of the law, and that it was
out of zeal for righteousness that they persecuted Christ unto
the death, as though He were a breaker and an enemy of the
law. And herein was a twofold wickedness. First, the com
passing the death of Christ; secondly, hypocrisy, because of
the pretence that they did it in order to vindicate the law.
Somewhat similarly, when the Emperor Caracalla had slain his
brother Geta upon his mother s bosom, being persuaded by his
servants to enrol his brother among the gods, with the object
of veiling the crime, cried, " Let him be a god if you please,
so long as he is not alive." Thus the Scribes did not wish
Christ and the Prophets to live, lest they should reprove their
evil deeds. They preferred to kill them, and to cover the
crime by building them magnificent sepulchres. Wherefore,
Auctor Imperfecti says, "The Jews always held departed Saints
in honour, and despised and persecuted living ones." There are
persons who act in a like manner among Christians even now.
Ver. 30. And say, &c. They deceive themselves, and utter
46 S. MATTHEW, C. XXIII.
falsehoods. For if they killed Christ, the Prince of the Prophets,
because He reproved their wickedness, surely they would have
killed the Prophets, who were wont to do the same.
Wherefore ye testify against yourselves, &c. That is, you testify
that you are the sons of those who murdered the Prophets, and
consequently that you have the same disposition and the same
propensity to kill those who rebuke your vices, which they had.
For children are like their parents. For a father is wont to
transmit his inclinations, talents, and views to his children.
Hence children "favour their parents." Also there is the example
and training of parents, by means of which they influence their
children to do the same things that they do themselves.
Ver. 32. Fill ye up then ; Arab, ye fill up, &c. That is, by killing
Me and the Apostles, as your fathers killed the Prophets. These
words of Christ are not a command, but a prediction. It is as
though He said, "I do not command, but I permit and foretell
that you, O ye Scribes, by killing Me, will fill up the measure of
your fathers, who slew the Prophets; and when this measure has
been filled up, God will, at one and the same time, avenge both
your own and your fathers crimes, by the extreme destruction
which He will bring upon Jerusalem by Titus and Vespasian."
From this and the 35th and 36th verses Theologians teach that
God has decreed to kingdoms and states and individuals a certain
measure of sins, before He fully and perfectly punishes them. But
by and by, when they have been completed, then He punishes all
at the same time most fully. Thus Christ looked for the killing of
Himself and His Apostles before Jerusalem was overthrown. So,
also, God said to Abraham (Gen. xv. 16), "The iniquity of the
Amorites is not yet full." Auctor Imperfecti says, God does not
immediately punish a nation or a city when they sin, but waits
for many generations, and sometimes threatens, and sometimes
chastises in part, that the longer He waits the more just may be
His judgment. But when God does determine to destroy that city
or nation, He seems to avenge upon them the sins of all the
preceding generations; as though that generation alone suffered
WHY SINS VISITED ON CHILDREN. 47
what all the previous ones deserved. Thus God commanded Saul
to blot out the posterity of Amalek on account of the wickedness
of their parents, and their perpetual hostility to Israel (i Sam.
xv. 1 6). The reason is, because children and descendants are
counted as one with their parents ; hence the merits or demerits of
the parents are imputed to the children, when, indeed, children
imitate the wickedness and manners of their parents. Then,
indeed, when the measure of sins predetermined by God is filled
up, they suffer for their own and their fathers sins.
Observe, however, that children are not punished more grievously
than their own sins deserve, but because they imitate their parents
sins, and fill up the measure of iniquity. Hence it comes to pass
that the anger of God burns against them when it would not have
so fiercely burned unless they had filled up that measure. And in
this sense and for this reason children are said to have visited upon
them the sins of their parents, because God, in punishing, looks to
the offences of both, according to Deut. v. 9, "A jealous God,
rendering the iniquity of the fathers upon the children, unto the
third and fourth generation of them that hate Me."
Ver. 33. Ye serpents, &c. . . . the damnation of hell, wherewith
I will condemn you in the day of judgment as Christicides and
Deicides. He calls the Scribes serpents and vipers, because of their
serpentine disposition, and wish to slay Himself and His Apostles.
Ver. 34. Therefore, behold, I send, &c. Observe the word therefore,
that it expresses from the preceding verse an effect, as it were, from
a cause. It means, "because ye, as serpents and vipers, will kill
Me, your Messiah, for which wickedness ye will be cut off and
condemned to hell. I have had pity upon you, and will send to
you My disciples after My death, that they may avert from you this
destruction, that they may arouse you to repentance and faith in
Me. But I foresee that ye will slay them also, as I have predicted
in the 32d verse."
/ send. Luke xi. 49 says, The wisdom of God hath said, that is,
indeed, Christ Himself.
Prophets, and wise men, and Scribes. Luke has Prophets and
48 S. MATTHEW, C. XXIII.
Apostles. S. Jerome says " This marks the various gifts of Christ s
disciples : Prophets, who foretell things to come ; wise men, who
know when they ought to speak the word ; Scribes, those learned in
the law."
Some of them ye shall kill, as S. Stephen by stoning, James the
greater by the sword ; and crucify, as S. Simeon, Bishop of
Jerusalem, successor of S. James (see Euseb. H. E. ii. 32) ; and
some of them ye shall scourge, as Peter and the Apostles (Acts iv.
and v.), and persecute from city to city, like Paul and Barnabas
(Acts xiii. and xiv.).
Tropologically : Origen says (horn. 23, in Num.), "And I, this day,
if I will not hear the words of a Prophet, if I despise his warnings,
stone that Prophet, and as far as in me lies, kill him."
Ver. 35. That upon you may come, &c., righteous blood. That is,
of the righteous men who have exhorted others to live justly and
holily, both by word and example. Whence S. Luke has, the blood
of the Prophets ; for a Prophet in Scripture frequently denotes a just
and holy man. S. Austin gives the reason for what Christ says in
this verse, " Because the imitation of wicked men causes people
to obtain not only their own deserts, but the deserts of those whom
they imitate." Moreover S. Chrysostom says, " Even as the
rewards which all the preceding generations deserved were bestowed
upon those who received Christ, so what their wicked ancestors
merited came upon the latest Jews."
Which was shed, &c. Because, although Cain, who slew his
brother Abel, was not a Jew by race, yet by his wickedness in
killing righteous Abel he afforded an example to the Jews, who
were most prone to follow it, in killing the holy Prophets. Thus
Cain the fratricide was not the natural, but the symbolical father
of the Jews who slew their brethren, Christ and the Prophets. By
a like analogy the devil is called the father of all the proud and the
wicked.
The Jews, even though they knew the Divine vengeance which
pursued Cain s fratricide, not only imitated it, but far transcended
it by slaying Christ, the Son of God, and His Apostles. We may
THE CATNITES. 49
add, that although Cain was not a direct forefather of the Jews, he
was one of their collateral ancestors. He was the brother of Seth,
from whom Abraham and the Jews were sprung. But the posterity
of Seth married the daughters of Cain, as Abulensis saith ( Qticzst.
260) (see Gen. vi. 2). This is probable, but not certain. All that
Scripture says is, that from them the giants were sprung, who were
the cause of the Deluge, in which they perished. But it does not
say that other children were not sprung from them.
There were persons who praised this fratricide of Cain, and for
that reason were called Cainites, as S. Augustine says (lib. de hares.
c. 1 8), "The Cainites are so called because they honour Cain,
saying that he was a man of the greatest virtue." They also think
that the traitor Judas was something divine, and account his
wickedness a benefit. They assert that he knew beforehand how
great a benefit the Passion of Christ would be to the human race,
and for that reason betrayed Him to the Jews to be put to death.
They are also said to honour the Sodomites, and those who made
a schism amongst the ancient people, Korah, Dathan, and Abiram.
Zacharias the son of Barachias. You will ask who was this
Zacharias? There are three opinions. The first that of S.
Chrysostom (Horn, de Joan. Bapt.\ Vatablus, Arias Montanus, &c.
They think that he was the Zachariah, the last but one of the
twelve minor Prophets. For he was the son of Barachiah, but we
nowhere read that he was slain between the Temple and the altar.
The second and more probable opinion is, that he was the
Zachariah who was the son of Jehoiada, who, with base ingratitude,
was slain in an awfully sacrilegious manner by King Joash in the
most holy place, that is to say, in the court of the Priests, which
was between the Temple, or the holy place, and the altar of burnt-
offering ; for this altar was in the court of the Priests (2 Chron.
xxiv. 21). So Abul. (Qucest. 215), S. Jerome, Bede, Tertullian
(Scorpiace, c. 8), "Zachariah is slain between the Temple and the
altar, marking the stones with indelible spots of blood." For
although there were other Prophets slain by the Jews after
Zachariah, he is the last whose murder is related in Scripture.
VOL. in. D
50 S. MATTHEW, C. XXIII.
Add to this that Scripture makes mention only of the blood of
Abel and this Zacharias as crying for vengeance. Of Abel s it is
said (Gen. iv. 10), "What hast thou done? The voice of thy
brother s blood crieth unto Me from the ground." And of
Zacharias (2 Chron. xxiv. 22), "Who, when he was dying, said,
c The Lord look upon it, and require it. " Chrysostom says, " He
makes mention of Abel to show that they would kill Christ and
His Apostles out of envy, as from envy Cain slew Abel; of
Zacharias, because the holy man was slain in the holy place."
You will say, this Zacharias was the son of Jehoiada, not of
Barachias. S. Jerome answers that Jehoiada was also called
Barachiah, perhaps because Barachiah in Hebrew signifies "the
blessed of the Lord." And it is plain that Jehoiada, who was a
very holy man, was such. S. Jerome adds, " In the Gospel which
the Nazarenes make use of, we find, instead of the son of Barachias ^
the son of Jehoiada"
The third opinion is, that this Zacharias was the father of John
the Baptist, concerning whom there is a tradition that he was slain
by the Jews because he proclaimed the advent of Christ, saying in
his Canticle, " And thou, child, shalt be called the Prophet of the
Highest, for thou shalt go before the face of the Lord to prepare
His ways ;" and because he had hidden his son John from Herod,
the murderer of the innocents, who sought to kill him on account
of the miracles which happened at his birth. For this Zacharias was
the last of the Prophets. For John, his son, was rather an index to
a present Christ than a Prophet of a future one. Again, that this
Zacharias was the son of Barachias is attested by S. Hippolytus,
the martyr, who is cited by Nicephorus (H. E. ii. 3). S. Jerome
rejects this as apocryphal; but the same thing is asserted by S.
Cyril, against the Anthropomorphites, Peter of Alexandria (in regula
Eccles. can. 3), S. Epiphanius (lib. de vit. et obit. Prophet.), Baronius
(in apparat. Ann.), S. Thomas (in Catena). XDrigen, Theophylact,
Euthymius, and S. Basil (Horn, de humana Christi generat.) add
that this Zacharias was slain by the Jews because, after the birth of
Christ, he placed the Blessed Virgin as a virgin among the virgins
ADDRESS TO JERUSALEM. 51
in the Temple. But this is difficult to be believed, for reasons given
by Baronius and Abulensis.
Ver. 36. Verily I say, &c. The vengeance for these crimes of
My death and the death of My Apostles and others shall come
upon the Jews under Titus.
Ver. 37. Jerusalem, Jerusalem, &c. He repeats Jerusalem twice,
to express the depth of His grief and compassion. It is as though
He said, " O Jerusalem, city of God, chosen by Him and beloved
above all other cities, which He has adorned with so many graces
and benefits, the law, the Temple, priesthood, doctrine, enriched
with a kingdom, Prophets, miracles, thou hast always been un
grateful for all these things. Thou hast slain the Prophets, and
soon thou wilt kill Me and My Apostles. Wherefore thou hast
become a wicked and lost city, destined by God to be destroyed
and burnt by the Romans." By city, the inhabitants, especially the
Priests and magistrates, who chiefly were guilty of the blood of the
Prophets, are meant.
That killest the prophets. S. Luke says that Christ added, it
cannot be that a Prophet perish out of Jerusalem : it was the
appropriate work of Jerusalem to kill the Prophets.
How often have I wished, formerly by the Prophets, and now by
Myself and the Apostles, to gather into My bosom, to bring back
to the one God and the one faith, thy sons, that is, thy citizens,
who are scattered unto various errors, and are hurling themselves
into the perils of Gehenna. For nothing disperses like sin, and
nothing so gathers us to God as virtue, says Theophylact.
As a hen gather eth her chickens, wandering in different directions,
under her wings, to cherish and warm them, and defend them from
the hawk.
Christ compares Himself, and His love and solicitude to save
the Jews, to a hen cherishing her chickens under her wings. First,
because hens love their young ones above all other birds, and
manifest the greatest care and protection over them, says S.
Chrysostom. Thus a hen calls and clucks, so that even if she
cannot see her chickens, they may recognise their mother by her
52 S. MATTHEW, C. XXIII.
call. Whilst sparrows, swallows, storks, are only recognised by the
parent birds whilst they are in their nests. Christ has loved us with
supremest love, "being made Himself," says S. Hilary, "as it were,
an earthly and domestic bird, being anxiously solicitous for us all
through His life, teaching, sighing, and groaning, in order that
He might save us."
2. Neither sparrows, nor thrushes, nor ducks, nor any other birds
become so weak when they have young as the hen does, whose voice
"becomes hoarse," says S. Augustine (in Ps. 59) : "the whole body
becomes neglected, the wings droop, the feathers become loose,
and all this is the effect of maternal love. Thus Christ gathered
all nations, like a hen her chickens, Who became weak for our
sakes, receiving flesh from us, that is, from human nature, was
crucified, despised, slapped with the hand, beaten, hung on the
cross, wounded with a lance. Therefore this is of maternal infir
mity, not loss of majesty, that inasmuch as He shared with us in
our infirmity, He might release us from our sins."
3. The same Augustine says on the words in the Qist Psalm,
"Thou shalt be safe under his feathers," "If a hen protects her
young ones under wings, how much rather shalt thou be safe under
the wings of God, against the devil and his angels, who fly round
about like hawks, that they may carry off the young chickens."
4. The word in the Greek for hen is o^ig, which is a generic
name for. any bird, but the Vulg. does well to translate it by
gallina, a hen. For, as S. Augustine says, it is wonderful what
love almost all birds, but especially the hen, show in cherishing
and protecting their young.
5. A lien with a branch of rue under her wings, says Pierias, is
the hieroglyphic of security. Afranius, in the particulars which
Constantine ordered to be collected about agriculture, says that
hens will be safe from the cat if a little bunch of wild rue be
tied under one of their wings. Democritus says further, that
the same herb will protect them from foxes, and from every
other hostile animal. Such security, only in a far higher degree,
does Christ afford to His people.
MYSTICAL MEANINGS OF HEN. 53
6. A hen is the symbol of fruitfulness. It often lays an egg a
day, and sometimes two in a day. And one egg occasionally
produces two chickens. What is more fruitful than Christ ?
Again, a cock and a hen are the symbol of watchfulness and
guardianship. What is more watchful than Christ ?
Tropologically : a hen is the Church and her Priests. For, as
Auctor Imperfecii says, " As a hen that hath young ones does not
cease to call them, but with assiduous clucking checks their stray
ing away ; so also ought Priests not to cease by their teaching and
zeal to correct the negligence of an erring people. And as a hen
that hath chickens not only warns her own young ones, but even
loves as her own the young of any bird excluded from those to
whom they belong ; so likewise does the Church not only study to
call her own Christians, but Gentiles and Jews also, if they be
brought to her; she quickens them all with the warmth of her
faith. She regenerates them in baptism, she nourishes them by
preaching, and she loves them with maternal charity."
7. There exists the figure of a hen with the motto, " Where Christ
has been received, there is nothing sad." Also,
8. The eggs of hens are said to be useful in various complaints,
such as pains in the eyes and gout. So likewise is Christ the best
Physician of all the infirmities of souls.
9. When a hen is in any peril which threatens herself alone, as
from a kite, or a cat or dog, she flees. But if she fears danger for
her young ones, she gathers them under her wings, and strives to
protect them by every means in her power. She will often fight
for them with her wings, her beak, and her whole body. So Christ
fought for us against the devil and sin unto death, even the death
of the cross.
And ye would not : because ye will pursue Me with hatred even
unto death, and will not suffer your citizens to be converted unto
Me and your God. This, as I have already observed, is especially
addressed to the Scribes and rulers.
Ver. 38. Behold your house, &c. That is, the Temple, says S.
Jerome and Theophylact ; but more correctly, the city of Jerusalem
54 S. MATTHEW, C. XXIII.
and the whole region of Judea, which, as the punishment of such
black ingratitude, was to be laid waste by the Romans, under Titus.
There is an allusion to Jer. xii. 7, " I have left my house, I have
forsaken my inheritance." For when Jerusalem was forsaken by
God, it became the synagogue of Satan, and so the prey of the
Roman eagles under Titus and Vespasian, who partly slew the
Jews, partly led them away captive, and partly scattered them
over the whole world.
For I say unto you, &c. " I will withdraw Myself from you into
Heaven ; and ye shall see Me no more upon earth, until the Day of
Judgment, when I will condemn your unbelief." Some take this
verse to refer to Christ s solemn entry into Jerusalem on Palm
Sunday, when the Jews cried aloud to Him, Hosanna^ Blessed is
He that cometh in the name of the Lord. But this is clearly an
erroneous opinion, for this triumphal entry was already past, as
is plain from chap. xxi. i, &c. These words were spoken by Christ
after Palm Sunday, three days before His crucifixion. So the
Fathers and Commentators, passim.
I say then that Christ is here speaking concerning the end of
the world and the Day of Judgment. This is the opinion of S.
Chrysostom, Theophylact, S. Augustine (de consens. Evang. lib. 2,
cap. 75). As though He had said, "You, O ye Scribes, who con
stantly contradict and calumniate Me, saying that I am not the
Messiah, but that I cast out devils by Beelzebub, shall not see Me
from by and by, that is, after the few days before My death, in which
I shall be conversant among you, until the Judgment Day, when
ye shall be compelled, even against your will, to acknowledge Me
as Messiah, the Son of God, and your Judge as well as the Judge
of all men and to cry Hosanna, if not with your outward lips, at
least in your hearts and minds, though against your will. Then
shall ye see that I was, and am Blessed, I who came in the Name
of the Lord, inasmuch as I was sent by God the Father to redeem
and save all mankind, then, I say, when ye ought to have wor
shipped and adored Me."
Secondly, it is possible that this passage may be understood of
THE END. 55
the Jews, who about the end of the world shall be converted to
Christ by the preaching of Elias, and who, when He shall presently
come to judgment, will acknowledge Him to be Messiah, the Blessed
of the Lord. As though He said, "You, O ye Jews, do not wish to
acknowledge Me as Messiah, and persecute Me as a false Christ,
even unto death ; but your posterity in the end of the world will
acknowledge and worship Me. On them, therefore, I will bestow
My grace and glory, but you I will condemn to everlasting punish
ment. And this will be to my praise and honour and glory, but
to your shame and everlasting contempt." Thus does Christ prick
the hard and unbelieving hearts of the Jews. This was prophesied
by Osee iii. 4, &c., to which Christ here makes allusion.
CHAPTER XXIV.
I Christ for etelleth the destruction of the temple : 3 what and how great calamities
shall be before it: 29 the signs of His coming to judgment. 36 And because
that day and hour is unknown, 42 we ought to watch like good servants,
expecting every moment our master s coming.
A ND Jesus went out, and departed from the temple : and his disciples came
** to him for to shew him the buildings of the temple.
2 And Jesus said unto them, See ye not all these things ? verily I say unto
you, There shall not be left here one stone upon another, that shall not be
thrown down.
3 IT And as he sat upon the mount of Olives, the disciples came unto him
privately, saying, Tell us, when shall these things be? and what shall be the
sign of thy coming, and of the end of the world ?
4 And Jesus answered and said unto them, Take heed that no man deceive
you.
5 For many shall come in my name, saying, I am Christ ; and shall deceive
many.
6 And ye shall hear of wars and rumours of wars : see that ye be not troubled :
for all these things must come to pass, but the end is not yet.
7 For nation shall rise against nation, and kingdom against kingdom : and
there shall be famines, and pestilences, and earthquakes, in divers places.
8 All these are the beginning of sorrows.
9 Then shall they deliver you up to be afflicted, and shall kill you : and ye
shall be hated of all nations for my name s sake.
10 And then shall many be offended, and shall betray one another, and shall
hate one another.
1 1 And many false prophets shall rise, and shall deceive many.
12 And because iniquity shall abound, the love of many shall wax cold.
13 But he that shall endure unto the end, the same shall be saved.
14 And this gospel of the kingdom shall be preached in all the world for a
witness unto all nations ; and then shall the end come.
15 When ye therefore shall see the abomination of desolation, "spoken of
by Daniel the prophet, stand in the holy place (whoso readeth, let him under
stand) :
THE HOLY GOSPEL OF S. MATTHEW. 57
1 6 Then let them which be in Judea flee into the mountains :
1 7 Let him which is on the house-top not come down to take any thing out of
his house :
1 8 Neither let him which is in the field return back to take his clothes.
19 And woe unto them that are with child, and to them that give suck in
those days !
20 But pray ye that your flight be not in the winter, neither on the sabbath
day :
21 For then shall be great tribulation, such as was not since the beginning
of the world to this time, no, nor ever shall be.
22 And except those days should be shortened, there should no flesh be
saved : but for the elect s sake those days shall be shortened.
23 Then if any man shall say unto you, Lo, here is Christ, or there ; believe
it not.
24 For there shall arise false Christs, and false prophets, and shall shew great
signs and wonders ; insomuch that, if it were possible, they shall deceive the
very elect.
25 Behold, I have told you before.
26 Wherefore if they shall say unto you, Behold, he is in the desert ; go not
forth : behold, he is in the secret chambers ; believe it not.
27 For as the lightning cometh out of the east, and shineth even unto the
west ; so shall also the coming of the Son of man be.
28 For wheresoever the carcase is, there will the eagles be gathered together.
29 IT Immediately after the tribulation of those days shall the sun be darkened,
and the moon shall not give her light, and the stars shall fall from heaven, and
the powers of the heavens shall be shaken :
30 And then shall appear the sign of the Son of man in heaven : and then
shall all the tribes of the earth mourn, and they shall see the Son of man coming
in the clouds of heaven with power and great glory.
31 And he shall send his angels with a great sound of a trumpet, and they
shall gather together his elect from the four winds, from one end of heaven to
the other.
32 Now learn a parable of the fig-tree ; When his branch is yet tender, and
putteth forth leaves, ye know that summer is nigh :
33 So likewise ye, when ye shall see all these things, know that it is near,
even at the doors.
34 Verily I say unto you, This generation shall not pass, till all these things
be fulfilled.
35 Heaven and earth shall pass away, but my words shall not pass away.
36 But of that day and hour knoweth no man, no, not the angels of heaven,
but my Father only.
37 But as the days of Noe were, so shall also the coming of the Son of man be.
38 For as in the days that were before the flood they were eating and drink
ing, marrying and giving in marriage, until the day that Noe entered into the
ark,
39 And knew not, until the flood came and took them all away; so shall
also the coming of the Son of man be.
40 Then shall two be in the field; the one shall be taken, and the other
left.
58 S. MATTHEW, C. XXIV.
41 Two women shall be grinding at the mill ; the one shall be taken, and the
other left.
42 Watch therefore ; for ye know not what hour your Lord doth come.
43 But know this, that if the good man of the house had known in what
watch the thief would come, he would have watched, and would not have
suffered his house to be broken up.
44 Therefore be ye also ready : for in such an hour as ye think not the Son of
man cometh.
45 Who then is a faithful and wise servant, whom his lord hath made ruler
over his household, to give them meat in due season ?
46 Blessed is that servant whom his lord, when he cometh, shall find so
doing.
47 Verily I say unto you, That he shall make him ruler over all his goods.
48 But and if that evil servant shall say in his heart, My lord delayeth his
coming ;
49 And shall begin to smite his fellow-servants, and to eat and drink with the
drunken ;
50 The lord of that servant shall come in a day when he looketh not for him t
and in an hour that he is not aware of.
51 And shall cut him asunder, and appoint him his portion with the hypo
crites : there shall be weeping and gnashing of teeth.
And Jesus went out, &c., according to His custom at eventide,
to the Mount of Olives, to pass the night, and partake of food at
Bethany, in the house of Martha and Mary, after He had been
teaching all day without food in the Temple.
And His disciples, &c. The occasion was because Christ, at the
end of the preceding chapter, had predicted the destruction of
Jerusalem, and consequently of the Temple. The disciples there
fore, being amazed at this desolation of so great a city, show Him
the wonderful fabric of the Temple, its beauty and magnificence,
which seemed worthy of lasting for ever, in order that they might
move Christ to pity, and to revoke the sentence of destruction.
For this Temple was the wonder of the world, as Josephus says (de
Bello Jud. vi. 6), "Its exterior had everything for the mind and the
eye to admire. The roof was entirely covered with very heavy gold
plates. At sunrise it was seen from afar with such a fiery splendour
as to dazzle the eyes of beholders, as though, they were gazing at
the sun itself." See S. Hilary, "After Christ had threatened the
destruction of Jerusalem, they show Him the magnificence of its
construction, as if He could be moved by the desire of it." So, too,
BEAUTY OF THE TEMPLE. 59
Origen, S. Chrysostom, Theophylact, Jansen, and others. But
none of this magnificence moved Christ to recall His sentence.
In like manner God overthrew all the magnificence of Babylon,
Nineveh, Antioch, and Rome, as well on account of the wickedness
of their inhabitants, as that He might show that all such splendour
is transitory, and of little worth, that so He might draw the minds
of men to regard and desire the magnificence of Heaven, which is
far greater, as well as eternal.
Truly and piously saith S. Augustine, " He will not be a great
man who thinks it much that wood and stone should fail and
mortals die." Such were the thoughts with which S. Austin was
wont to comfort himself, when Hippo, the city of which he was
bishop, was besieged by the Vandals, and which was taken by
them and burnt after his death.
But Jesus said, &c. One stone shall not be left upon another.
This is a hyperbole, meaning, there shall be utter and total destruc
tion. The Romans did not spend so much time upon the destruc
tion of Jerusalem and its Temple as not to leave a stone upon a
stone ; but yet it was burnt by them, and destroyed in so effectual
a manner, that it was razed to the ground, and a plough caused to
pass over its site, as S. Jerome testifies on Zech. viii., and Josephus.
And this is what Christ here indicates.
Listen to Josephus (/. 7, Bell. c. 18), "Titus bid them utterly
destroy the city and the Temple. But there was left standing the
three towers, Hippicus, Phaselus, and Mariamne, and that part of
the wall of the city which defended it on the west. This was done
for the sake of the garrison which he left. And the towers were
allowed to stand, in order to be a witness to posterity how strongly
fortified was the city which the valour of the Romans had captured.
But the remainder of the fortifications they so completely levelled
with the ground, that. persons who approached would scarcely have
believed that the city had ever been inhabited."
And as He sat, &c. Disciples : Mark speaks of four, viz., Peter,
James, John, and Andrew, who were on more intimate terms with
Christ, and admitted to His secrets. Privately, apart not only from
60 S. MATTHEW, C. XXIV.
the multitude, but from the rest of the Apostles. The Syriac has,
between themselves and Him. For it was a matter full of danger to
prophesy, indeed even to speak about, the destruction of the Temple,
on account of the Scribes and the Magistrates. It was on account
of this that the Jews stoned S. Stephen. This is plain from Acts
vi. 14.
Tell us : the Disciples here ask two things; the first, that Christ
would tell them when Jerusalem was to be destroyed ; the second,
when the destruction of the world and the Day of Judgment would
be, when He should come to judge all men. The Disciples thought
that Jerusalem and the Temple would be destroyed at the glorious
Advent and reign of Christ at the end of the world, as if He were
about to destroy them in punishment and vengeance for His death.
For they supposed that these three things, namely, the destruction
of the city, the end of the world, and the Day of Judgment would
all take place at the same time. And as they knew from the words
of Christ that the destruction of the city was nigh at hand, they
thought that the end of the world and the Day of Judgment was
also at hand. They seemed to come to this conclusion from the
words of Christ (Matt. xxii. 7, 8, and xxiii. 5), where He seems to
join all those events together, and speak of them unitedly.
Let no man seduce you (Vulgate), i.e. t from faith in Me and My
Gospel.
For many shall come, &c. Such were, i. that Theudas, of whom
in Acts v. 36. 2. That Egyptian impostor, of whom Josephus (/. 2,
Bell. cap. 12) and Acts xxi. 38. 3. Simon Magus, of whom Acts
viii. 10, who, as S. Jerome asserts, was wont to say, " I am the word
of God : I am beautiful : I am the Paraclete : I am Almighty : I
am all in all." For this Simon, as Irenasus testifies (lib. i, c. 20),
used to say that he had appeared in Judea as the Son, in Samaria
as the Father, and had come down among the; Gentiles as the Holy
Ghost. Thus this proud Titan, as it were another Lucifer, was wont
to say that he was not only Messiah, or Christ, but the whole Blessed
Trinity. He it was who, by his magic spectres, so deluded Nero
and the Romans, that a statue was erected to him at Rome, between
SIGNS OF THE END. 6l
two bridges, with this inscription, To Simon, a great god. 4. Such
were Menander, Saturninus, the Gnostics, and the rest who sprang
from the family of Simon. Lastly, such will be Antichrist, who will
proclaim himself to the Jews to be Christ, according to the words
of the Lord in John v. 43, " If another shall come in his own name,
him ye will receive," which every one understands of Antichrist, as
S. Augustine says (Serm. 45, de Verb. Dom.).
When ye shall hear of wars, &c. Rumours: Gr. dxod$, reports ;
Arab, news, which are often more miserable than the battles
themselves, and more thoroughly torment the mind with the fear
of evils to come, even though they do not come. Here is another
sign given by Christ, prior to the destruction of the city and the
world, viz., tumults, wars, seditions, &c. Josephus shows that such
took place before the destruction of Jerusalem (lib. 2, de Bello, cap.
u). As S. Chrysostom says, " He declares there shall be a twofold
war, one by the seducers, the other by the enemies."
Take heed, &c. That through fear of the enemy ye do not depart
from My faith, or by despairing of fruit give up preaching the
Gospel; but with generous minds struggling against fear and all
opposition, go forward and proclaim faith in Me and My Gospel.
He adds the reason why the Apostles must not be troubled, saying,
For all those things must be. The Greek has all, which the Vul
gate omits. But the end is not yet, the end of Jerusalem and the
Temple, much less of the world, also of the battles and evils prior
to the destruction of both. For the end of any one battle or
trouble will be but the beginning of some greater one, as Josephus
says happened at the siege of Jerusalem. Be not troubled, or lose
confidence, but have greater courage, that ye may be prepared for
the greater evils which shall follow, so as to sustain and overcome
them. Do not hope for peace on earth, but by bearing troubles
here, pass on to the eternal and happy rest of Heaven.
For nations shall rise, c. For, as S. Jerome and Bede observe,
and S. Augustine (Epist. 80, ad Hesych.\ Christ answers His Apostles,
who were asking in a confused manner about the destruction of
the city and the world, mingling the two events together, after the
62 S. MATTHEW C. XXIV.
same way that they asked. This He does as far as the i5th
verse. And He did it with this object, that the Apostles and
the faithful might always be in suspense, and so carefully prepare
and fortify themselves for both events. From the i5th verse He
treats expressly of the destruction of Jerusalem, and the signs
which should precede it, up to the 2Qth verse. After that, up to
the end of the chapter, He speaks of the signs which shall pre
cede the end of the world. Now that He is speaking both of the
destruction of the city and the world in this verse, and as far as
the 1 5th, is manifest from the signs themselves, which were to pre
cede both. Therefore S. Hilary and S. Gregory (Horn, i, in Evang.\
and Irenseus (/. 5, c. 25), understand them of the destruction of the
world. For it shall be preceded by the most dreadful tumults,
battles, famines, pestilences, earthquakes, false Christs. Again S.
Chrysostom, Euthymius, Theophylact, rightly understand them of
the destruction of Jerusalem. This is plain from S. Luke xxi. 8, 12,
" But before all these things they shall lay their hands upon you, and
persecute you, bringing you i?ito the synagogues" Which happened to
the Apostles before the destruction of Jerusalem, as we learn from
the Acts of the Apostles. Before that event, i. "nation rose up
against nation." After the Jews had captured and slaughtered the
Roman garrison of Jerusalem, almost immediately the inhabitants
of Ascalon, Ptolemais, Damascus, Alexandria, the Syrians, Romans,
and all the neighbouring nations rose up against them. And this
state of things continued until the most miserable destruction of
Jerusalem. See Josephus, Bell. Jud. passim.
2. That Judaea was afflicted with famine before the destruction of
the capital, is plain from Acts xi. 28.
3. Although Josephus says nothing about pestilences or earth
quakes, yet it is certain from this prophecy of Christ that they must
have happened. And both are usual concomitants of war and
famine.
S. Luke adds, "fearful sights and great signs shall there be from
Heaven." That these shall precede the destruction of the world is
plain from Apoc. chaps, viii. and ix. It is equally certain that they
SIGNS RELATED BY JOSEPIIUS. 63
preceded the destruction of Jerusalem. For, i. a dreadful comet,
in the shape of a sword, hung over Jerusalem a whole year before
its destruction. 2. At the Passover, when the people were gathered
together, three hours after midnight, a light as bright as noon-day
shone for half an hour in the Temple. 3. A bullock that was
about to be offered in sacrifice brought forth a lamb. 4. The
eastern gate of the Temple, made of brass, and so heavy that it
could be with difficulty closed by twenty men, opened of its own
accord at the hour of midnight. 5. There was seen in the air
the appearances of armies, chariots, and battles. 6. There was
heard at Pentecost the voices of angels, saying in the Temple,
"Let us depart hence." 7. An ignorant man of the lower orders,
Jesus the son of Ananus, began suddenly to cry aloud, " A voice
from the east, a voice from the west, a voice from the four winds, a
voice against Jerusalem and the Temple, a voice against the bride
grooms and the brides, a voice against the whole people." And
this he continued to cry night and day without ceasing, perambulat
ing all the streets of the city. This he did for seven years, crying
with a dreadful voice, like one astonied, " Woe, woe to Jerusalem,"
until at last, when the city was besieged by Titus, as he was crying
upon the wall with a louder voice than usual, " Woe to Jerusalem,
to the Temple, to the people, and to myself," he was struck by a
stone hurled from one of the military engines of the besiegers, and
killed. For all these things, see Josephus, Bell. 7. 12, andEusebius,
H. E. iii. 8.
Ver. 8. All these . . . of sorrows ; Gr. wd/W, parturition pangs,
as S. Jerome renders in his comment. That is to say, the greatest
possible pains, such as women suffer in childbirth, and from which
many die. For like as it is in people about to die, disease and
pain increase gradually until the time of death ; so did wars,
famine, pestilence increase until the final destruction of Jerusalem,
as we know from Josephus. Thus also shall it be before the end
of the world. Says S. Ambrose, " Because we are in the last times,
diseases of the world shall go before " (in Luc. xxi. 9).
Ver. 9. Then shall . . . to be afflicted . . . and shall hate you^ &c.
64 S. MATTHEW, C. XXIV.
The Syriac puts hate first, because hate begets oppression. " They
shall torment and afflict you with various torments. You will seem
to be given up and dedicated to tribulation. All nations in all
places shall persecute you as revilers of their gods, and as
preachers of a new God, Christ crucified." This was fulfilled
under Nero, who raised the first persecution, and slew the princes
of the Apostles, S. Peter by the cross, S. Paul by the sword, and
burnt alive in the circus many Christians, smearing them with
grease and pitch, and setting them on fire, so that they acted the
part of lamps to give light during the night. (Tac. Ann. /. 15.)
Antichrist will do yet more horrible things before the end of the
world.
Then . . . offended, i.e., suffer stumbling-blocks, and fall. The
Syriac is, shall impinge upon scandals. That is, from fear of
persecution and torments shall apostatize from the faith of
Christ. That many did this we know from Eusebius and
others.
And shall deliver one another up (Vulg.) ; Syr. and English,
shall betray one another. Apostates and other heathen, to curry
favour with the emperors and princes, shall betray their Christian
friends and relations. This is now the case in England, Scotland,
and Japan. Such are false brethren, of whom S. Paul complains,
2 Cor. xi. 26. "You see," says S. Chrysostom, "there shall be a
triple war, one by enemies, a second by seducers, a third by false
brethren."
And many false prophets -false teachers, heresiarchs, such as
Simon Magus, Menander, Arius, Luther, and Antichrist the head
of them all. Shall seduce many (Vulg.), not by the strength of the
seducers, but by the negligence of the seduced. Thus S. Paul
foretold, Acts xx. 29, 30, " For I know this, that after my depart
ing shall grievous wolves enter in among you, not sparing the
flock. Also of your own selves shall men* arise, speaking per
verse things, to draw away disciples after them."
Ver. 12. And because iniquity shall abound ; Gr. cXjj&ip^mq
i.e., be multiplied ; Syr. on account of the multitude of iniquity,
THE GOSPEL IN ALL NATIONS. 65
that is to say, infidelity, heresy, persecution, tyranny, and every
kind of impurity, the love of many shall grow cold ; Syr. shall
languish; Arab, shall be diminished. It means, that they who
aforetime were warm with love to Christ and Christians, when they
see so many persecutions and afflictions of Christians, will cease
to be warm. Yea, they will grow cold. Their love will be turned
into hatred and disgust. Christ foretells all these things that He
may strengthen believers against all hardships and trials, and make
them firm as an adamantine rock.
But he that shall endure, viz., in the faith and love of Christ,
unto the end : both of tribulation, and persecution, and of life, and
who is of invincible patience, so as to yield to no* terrors, or
blandishments, or torments, shall be saved. The one only remedy
and triumph over all these evils is a generous constancy and per
severance in faith and charity. For he who endures all these
things is he who conquers and overcomes, as appears by the
Apostles, S. Laurence, S. Vincent, S. Sebastian, and the rest
of the martyrs. Therefore this saying should be adopted by
a believer, "Yield not to calamities, but advance boldly against
them."
Ver. 14. And this Gospel, &c. This was fulfilled before the de
struction of Jerusalem, for a witness unto all nations. For thereby
God testified unto all nations His love towards the Jews, and
their perfidy to Christ. And the calling of the Gentiles for that
reason into their place, and this election of the Gentiles in place
of the Jews, was just, as S. Chrysostom proves from Rom. i. 8,
" Your faith is spoken of throughout the whole world ; " and
"Their sound is gone .out into all lands, and their words unto
the ends of the world." And from Col. i. 6, "Which (Gospel) is
come unto you, and beareth fruit in you, as it doth in all the
world."
But this must be understood hyperbolically, meaning, that before
the destruction of Jerusalem by Titus, the Gospel was promulgated
in the greatest number and chief countries and provinces of the
world, not in every small and remote spot. Wherefore S. Jerome,
VOL. III. E
66 S. MATTHEW, C. XXIV.
Bede, and other Fathers teach that this will clearly and fully take
place before the end of the world. " The end must here be
taken absolutely ; and before the end of the world the Gospel will
be preached throughout the whole world, so that Churches will
be founded among all nations, and dioceses and bishops created.
This it is allowed did not take place before the destruction of
Jerusalem. And all this shall be done for a witness, or testimony
to all nations. God will thereby make known unto all nations
His loving Providence, in that He hath shut out no nation,
however barbarous and impious, from faith in Christ, from grace
and salvation, but hath loved all, and cared for all, and hath
called them at suitable times, and therefore hath omitted nothing
which is needful for the salvation of all nations. And likewise, in
the day of judgment, He will condemn all nations, who have refused
to believe in Him, and obey Him.
From this prophecy of Christ, S. Jerome, Suarez, and others
teach that this will be a sure sign of the near approach of the
end of the world, namely, the preaching of the Gospel throughout
the whole world in such a manner, that the Church shall be
founded everywhere, and shall have everywhere Christian members,
clergy, temples, Priests. And although Maldonatus and Franc.
Lucas deny this as to its full extent, as being in this place
certainly declared by Christ, yet it is absolutely true, thus far,
that the Church shall be founded in all nations, and will for
some time before the end be established amongst them. But for
&ow long a time is uncertain, and known only to God.
Moreover, because we see that about 150 years ago, a new
world, America, was discovered by the Spaniards, and that
Christopher Columbus and Vespucci sailed to and opened out
the West Indies, which constitute half the globe, and that the
Gospel has been propagated in almost every portion of this new
world, we may gather from hence that we are sensibly coming near
to the end of the world. For of the rest of the globe, no part
remains which has not, at some time or other, received the
faith of Christ, except perhaps China. And even there Nicolas
ABOMINATION OF DESOLATION. 67
Trigaltius shows by certain proofs (Lib. de Fide in China pro-
pagata) there were formerly Christians and Christian Churches.
The same thing is proved by the inscription upon a stone which
has lately been discovered in China, which plainly testifies that
the Gospel was preached there by Apostolic men.
Ver. 15. When therefore . . . the abomination of desolation^ i.e., the
abominable desolation ; Syr. the unclean portent of destruction. What
this was I have explained at length on Dan. ix. 27. Some under
stand by it an idol placed in the Temple ; others, Antichrist himself,
who will desire to be worshipped in the Temple as God; others,
more correctly, the Roman armies which besieged Jerusalem, and
which, shortly afterwards, when it had been captured, fearfully
wasted it, and made it desolate. The profanation of the Temple
by the murders and other crimes which were perpetrated in it by
the seditious and wicked Jews, who called themselves Zealots of
the law and of liberty, may also be intended.
Thus far Christ has given His Apostles signs in common, which
were to precede both the destruction of Jerusalem and the end of
the world. He now goes on to give special signs which were to
precede the siege of Jerusalem by Titus. Wherefore Christ warns
Jews and Christians alike, when they beheld these signs, to flee
immediately to the mountains not of Judaea, for they were
occupied by Roman soldiers (Jos. Bell. L 3. c. 12, and/. 4. c. 2),
but those beyond Judaea, that they might thus escape the ap
proaching overthrow of the city. In this way the Christians,
mindful of this prediction of Christ, and warned by a Divine
oracle (Eus. H. E I. 3. c. 15), fled across the Jordan, to a city
named Pella (S. Epiphan. Hares. 29 and 30), and even carried
their property thither, as well as the episcopal Chair of S. James.
Eusebius says that this Chair was preserved down to his own time
(H. E. 7. 15). If this Chair had remained at Jerusalem, it must
have been burnt with everything else. In these events we may
see the singular providence of God over Christians, and His
anger against the Jews. For, when the Roman army came, the
Jews and Galilaeans fled in crowds to Jerusalem, as to a place
.
68 S. MATTHEW, C. XXIV.
of refuge, thinking that there they would be safe. But God
gathered them together there that they might be killed by the
Romans.
Let him which is on the house-top for the Jewish roofs were flat,
so that they could walk and sleep upon them not come down, but
flee suddenly, so that he may save his life, and lose everything else.
For so great and so sudden shall be this destruction of Judaea and
Jerusalem by the Romans, that it were better for a man to flee
away naked, than, by wishing to save his goods, to expose himself to
danger. The sentence is hyperbolical, signifying how swiftly men
ought to fly from the fearful impending calamity. Thus, " Let him
that is on the house-top not come down gradually by means of
ladders, but let him descend by one leap, or let himself down,
very swiftly by a rope, that he may escape the coming destruction."
For, hyperbole apart, the Jews had some little time given them to
escape. In the first place, Cestius Callus, who was sent by Nero,
besieged Jerusalem, but he was routed by the Jews, and put to flight.
Six months afterwards, Vespasian was sent by the same emperor,.
Nero. He subdued Galilee, and stormed all the other Jewish cities
except Jerusalem. In this work he spent three years. When he-
was preparing for the siege of Jerusalem, tidings came to him of the
death of Nero. Then Vespasian was proclaimed emperor by the
army, and returned to Rome, to take charge of the State, commit
ting the conclusion of the war to his son Titus, who, after half a
year, besieged Jerusalem at the time of the Passover, and took it in
six months, and burnt and destroyed it. This half-year, in which
the Romans carried on the war less vigorously, was spent by the
Jews in internecine strife. For, first, the Zealots seized the Temple,
filling it with the murdered corpses of their fellow-citizens. To the
Zealots succeeded Simon of Gerasa, the head of a new sedition.
Being sent by the people into Jerusalem to restrain the Zealots, he
turned his hand in slaughter and rapine against the citizens. There
was then sufficient space after the approach of the Roman armies
for the Jews to save their goods and flee; but Christ advises
immediate flight, as well to signify how dreadful the calamity would
ON THE HOUSE-TOP. 69
be, as well as because, when the Roman armies were once in
Judaea, and spreading themselves over the land, there would be
no safe place to flee unto. For the fugitives constantly fell into
the hands of the Roman soldiers, by whom they were despoiled
and slaughtered, as Josephus relates at length in the history of
the Jewish wars.
This most dreadful destruction of Jerusalem was an express type
and prelude of the end of the world, just as were Noah s deluge,
the burning of Sodom, and the drowning of Pharaoh and his host
in the Red Sea.
Mystically: Pope Adrian I., in his Epistle to Charles, King of~
France, says, " He upon the house-top is he who, leaving carnal
things, lives spiritually, as it were, in a free atmosphere. This
man s furniture lies idle in the house, because with his mind rising
above the body, by the force of his understanding being, as it were,
placed upon the house-top, he enjoys through the perspicuity of his
wisdom an unbroken view, as it were, of heaven."
He that is in the field . . . clothes ; Gr. //xar/oi/, i.e., cloak or outer
garment. For men who labour in the fields are wont to leave their
upper garments at home, so as to be able to work more expedi-
tiously. In like manner, when the destruction of Jerusalem is
impending, flee away swiftly, and half-naked, if you are so at the
time, that you may escape the great and terrible slaughter. The
expression is hyperbolical, and similar to the one in the previous
verse. Both signify that they were to leave everything, even their
clothes, and flee away as swiftly as possible, for so the greatness
of the calamity is intimated. The prophets make use of a similar
expression under similar circumstances. Thus Jeremiah, in the
slaughter of the Egyptians by the Chaldeans (xlvi. 5), " Wherefore
have I seen them dismayed and turned away back? And their
mighty ones are beaten down, and are fled apace, and look not
back : for fear was round about, saith the LORD." *
Ver. 19. But woe to them that are with child, &c. Because the
* This quotation has only a general reference to flight. (Trans.}
70 S. MATTHEW, C. XXIV.
burden of their children would hinder their flight, so that they
would be" taken and slain by the savage Roman soldiers, together
with their little ones. So S. Chrysostom and others. Theophylact
adds that there is a further allusion to the severity of the famine,
by reason of which some women were constrained to devour their
infants in the siege of Jerusalem. As Josephus testifies (Bell. 7. 8) f>
Christ declares the Tearfulness of the vengeance and destruction
of Jerusalem, that even women with child and infants would not
be spared, as is customary in the siege and capture of other cities.
But pray ye^ &c. In winter: because flight is difficult, on account
of the cold, snow, rain, and tempests. For this reason flight is
then impossible to the sick and aged. Or, if attempted, it ends in
death. On the Sabbath: because then it was not lawful for the
Jews to walk more than about 700 paces, as I have shown in
Acts i. 12.
You will say that the Sabbath, as well as other ordinances of the
Law, had been already abrogated by Christ when Jerusalem was
destroyed by Titus ; and even if they had not been abrogated, it
would have been allowed by the law of nature that persons should
go many miles to save their lives.
I answer: Christ is speaking of Jews, and Christians who still
judaized, who were wont to observe the Sabbath with such over-
scrupulosity, that they preferred to die rather than flee or defend
themselves against the attacks of their enemies upon the Sabbath
(see i Mace. ii. 34, &c.). And the Jews and judaizing Christians
would observe the Law although it had been abrogated by Christ
before the capture of Jerusalem. I may add that when the legal
observances were abrogated by Christ at Pentecost, they were
thenceforward dead, and were no longer binding ; but they did not
immediately become deadly, but it was permitted the Jews who
were converted to Christ still to keep them for several years, out
of reverence for Moses and the Law, until, being better instructed
in evangelical liberty, they passed into perfect union with the
Gentiles in the Church of Christ, as I have said in Gal. ii. So
S. Chrysostom. Theophylact, Euthymius.
THE GREAT TRIBULATION. J\
Christ here alludes to the capture of Jerusalem, which was to
take place upon the Sabbath, as Dio Cassius asserts in his account
of Nero. Indeed, one Caspar Sanchez (in Zach. 14, num. 27)
takes the words literally, as though Christ foretold that the Jews
would take to flight upon the Sabbath, because Jerusalem was to be
taken on that day. But Christ is here giving signs which were
to precede the destruction of Jerusalem, so that men might flee
away and escape, as I have already said. But in the actual siege
and destruction, Titus had so completely encompassed the city by
a wall, that it was impossible to flee out of it, as Josephus testifies.
Then shall be great tribulation, &c. Some, with S. Augustine
(Epist. 80, ad Hesych.), confine the words, such as was not, nor ever
shall be, to the Jews (for Christ thus far has been speaking of them),
meaning that neither in the Egyptian, nor the Assyrian, nor the
Babylonian, nor the Syrian distress under Antiochus Epiphanes,
had they suffered such slaughter as they should suffer under Titus
and the Romans; yea, that they never would suffer anything so
terrible, because Titus would bring upon them the extremity of
destruction and desolation which were to continue until the end of
the world.
With greater latitude others think that this destruction of the Jews
by Titus is to be considered as more terrible than the destruction
and punishment which befell any other nation whatsoever. For
the Jews were not from the beginning of the world, but took their
rise from Abraham and Jacob. In this way the meaning would be,
that neither the burning of Sodom, nor the drowning of Pharaoh,
nor the destruction of the Canaanites by Joshua, nor the overthrow
of Nineveh or Babylon, or of any other nation, however dreadful
and terrible, which ever has been or shall be, was so dreadful as
this destruction of Judaea, which was to take place under Titus.
I have spoken of separate and individual nations, because the
destruction of the whole world by the general Deluge in the time
of Noah, and the general conflagration at the last day, with the
common destruction of all, surpasses in horror the destruction of
the single nation of the Jews. In like manner, the persecution of
72 S. MATTHEW, C. XXIV.
Antichrist will be more horrible, forasmuch as it will be a general
persecution of all Christians who in all nations believe in Christ.
Christ therefore compares the destruction- of the one nation of
the Jews with that of any other nation whatsoever, but not with the
destruction of all nations, or of the whole world. That these things
were so, is plain from the seven books which Josephus compiled
(de Be/l.Jud.). Thus he says expressly (6. n), "To speak briefly,
I am of opinion that no other city ever suffered such calamities,
nor in any other nation of which there is memory among men was
the wickedness of the seditious more ferocious."
S. Chrysostom assigns as the reason of this most dreadful de
struction of the Jews, the awful nature of their crime, by which they
crucified their own Messiah, Christ, the Son of God. Wherefore,
from this destruction and unceasing desolation of the Jewish nation,
you may prove to the Jews that Christ has come already, and that
it is He whom they have slain. For God has never punished any
other crime, either among the Jews or any other nation, so fearfully
as He has punished this, their Christicide and Deicide. Whence
rightly, Auctor Imperfecti, " Until Christ, although the Jews were
sinners, yet they were accounted as sons, and as sons they were
punished. But after the Lord was crucified they ceased to be
sons, and were treated as enemies, and as such were rooted out,
without any hope of salvation. For inasmuch as they had com
mitted a crime, the like whereof had never been committed, nor
yet would be committed again, so there came upon them such a
sentence as never has been passed, nor ever will be passed upon
any others." This is what S. Luke says, Then shall be the days
of vengeance, i.e., for the death of Christ. There shall be great
affliction and wrath upon this people. Josephus adds (Bell. 7. 16)
that Titus recognized this vengeance of God, and attributed the
capture of Jerusalem, not to his own power, but to Him. For en
tering into the captured city, when he saw the height and solidity
of the bulwarks and towers, he exclaimed, "It is evident that God
has helped us to fight. It was God Himself who cast down the
Jews from those mountains. For what power of man, or what
SLAUGHTER OF THE JEWS. 73
machines, would have been able to do so?" The same Josephus
(Bell. 6. 14) adds, that when Titus went round and saw the ditches
full of the corpses of the dead, he groaned aloud, and lifting up his
hands to Heaven, called God to witness that it was not his work.
Luke adds, xxi. 24, ist. They shall fall by the edge of the sword,
i.e., they shall be slain by the swords of the Romans. Josephus
asserts that, besides innumerable others slain in all parts of Judaea,
there fell in the siege of Jerusalem alone 1,100.000 souls, who
died by the sword, by famine, and by pestilence.
2d. And they shall be carried captive among all nations. The
same writer says that 97,000 Jews were taken captive at that time.
And he adds that the multitude of the Jews who flocked together
at that time to the Passover out of all the world, amounted to
2.700,000 souls. Wherefore he adds, that the whole nation was
as it were shut up in a prison by fate ; and the city was besieged
when it was crammed full of people. Therefore the number of
those who fell, including those whom the Romans killed or took
captive, exceeded the number who fell by any other divinely sent
judgment, or destruction wrought by man. For, opening the
sewers, and uncovering the sepulchres, they slew those whom they
found there. In addition to these, there were found in those
places 2000 who had fallen by their own hands, or by wounds
received from one another.
3d. And Jerusalem shall be trodden down of the Gentiles, until the
times of the Gentiles are fulfilled, i.e., until the end of the world and
of all nations. For when the number of the Gentiles, according to
God s decree, has been completed, all the people and the number of
the Gentiles shall be finished together with the world. So Euthy-
mius ; or as Bede, until the plenitude of the Gentiles shall enter
into the Church of Christ. For when this shall be accomplished,
then "all Israel shall be saved," as the Apostle says (Rom. xi.),
which shall be in the end of the world. For Christ has regard to
the desolation of Jerusalem. This was foretold by Daniel (ix.),
where it is said, " The desolation shall continue unto the consum
mation and the end," meaning that Jerusalem, after being razed to
74 S. MATTHEW, C. XXIV.
the ground and laid desolate by Titus, shall be no longer the capital
city of the Jews, but shall belong to the Gentiles, and after that to
the Christians, and after that to the Saracens and the Turks, as it is
at present. And this state of things shall continue until the end of
the world, when Antichrist, the king and Messias of the Jews, shall
fix the seat of his empire at Jerusalem, as is plain from Apoc. xi. 8.
And then shall Enoch and Elias resist Antichrist, and convert many
of the Jews to Christ. After Antichrist is slain, all the Jews shall
be brought to Christ by the disciples of Enoch and Elias, and shall
publicly worship Christ in Jerusalem, as may be easily gathered from
Apoc. xx. 8.
Eusebius adds (ff. E. 4. 6), that Adrian, who succeeded Trajan
as emperor of Rome, made a severe edict that all Jews whatsoever
should depart out of Judaea, so that it should not be lawful for any
of them to see Judaea. He adds, " This was done, so that after the
ruin of the Jewish nation, the inhabitants of the city being changed,
the name of Jerusalem itself was changed to Elia, from the cogno
men of the Emperor ^Elius Adrianus." Behold, this is what Christ
foretold Jerusalem shall be trodden down of the Gentiles.
From these words of Christ S. Cyril of Jerusalem rightly con
futed the Jews, who, at the instigation of Julian the Apostate, set
about rebuilding the Temple. He predicted that all their labour
would be in vain, because Christ had declared out of Daniel that
the desolation of Jerusalem and of the Temple would continue unto
the end of the world. And he was a true seer. For fire coming
down from Heaven consumed all the tools of the workmen. And a
great earthquake tore up the foundation-stones and dispersed them,
and destroyed the adjacent buildings. On the following night,
impressions of the sign of the cross, shining like rays of the sun,
appeared impressed upon the garments of the Jews, which by no
efforts were they able to efface. (So Socrates, H. E. 3. 20.)
Ver. 22. Except those days . . . shortened; Gr. f xo?.o/?ai&)tfav, a
period, or stop put to them ; i.e., by the Lord, as Mark adds.
The elect are twofold : those who are elected to grace, who are all
the faithful and the righteous ; and those who are elected to glory,
THE ELECT SAVED. 75
who are all those who shall be saved. Both classes may be here
understood, but especially the second. For these are they who are
perfectly elected. And whosoever are elected to final grace, so that
they persevere in it to the end of life, are those who are also elected
to glory. The sense is unless God from eternity had decreed, and
had fulfilled the same in time, that the days of the wasting of Judaea
should be shorter shorter, I mean, than the sins of the Jews and
the anger of the Romans demanded, all Jews would have perished.
For if the time of the siege of Jerusalem and the destruction of
Judaea had lasted longer, no flesh, i.e., no Jews, would have survived.
For the rage of the Romans against the Jews was very great, as
against a rebellious and obstinate nation ; and unless the gentleness
of Titus had somewhat restrained them, the Romans would have
slain all the Jews. God therefore shortened this time of slaughter
for the ekcfs sake ; that is, partly for the sake of those Christians who
had not been able or willing to flee away from Jerusalem, partly on
account of the Jews who, in the great slaughter of the siege, had
been converted to Christ, as well as for the sake of those who were
afterwards to be sprung from them and converted to Christ. What
is meant is this, " If this tribulation of the Jews had lasted longer,
none of them would have continued alive, and would not, by conse
quence have persevered in faith and grace in this life, and so no
one of them would have survived to be elect and saved. In order,
therefore, that some may survive, who by the predestination of God
shall be saved, those, namely, whom God foresees and foreordains,
shall remain in this tribulation, and be converted to Christ, and so
be saved, for this cause, I say, God will abbreviate and cut short
these days of tribulation."
That such was the case appears from Josephtis (Bell. 7. 15). He
testifies that more than forty thousand Jews were saved by Titus in
the destruction of Jerusalem. Where observe that God, for the
sake of His elect and believing ones, saved alive many Jews who
did not believe, but were obstinate and reprobate. "Therefore,"
says S. Chrysostom, "let not the Jews say that these things
happened to them because of the preaching and worship of Christ.
76 S. MATTHEW, C. XXIV.
He shows not only that Christians were not the cause of these evils,
but that if there had been no Christians, all Jews would have per
ished. For if the war, by Divine permission, had been prolonged, no
remnant of the Jews would have escaped. But in order that the
believing Jews might not be destroyed with the unbelieving, God
put a more speedy end to the war than He would have done."
Tropologically : Learn from hence how great is God s love and care
for His elect. For them He spared many Jews. For the elect s
sake God created, and still preserves the whole world, and all the
things that are therein. Yea, for their sake He caused Christ, His
own Son, to become man, and willed that He should suffer death
upon the cross. Wherefore S. Paul saith (i Cor. iii. 22), "All
things are yours, whether Paul, or Apollos, or Cephas, or the world,
or life, or death, or things present, or things to come.
Ver. 23. Then if any man, &c. Some think that Christ here
passes from the signs of the destruction of Jerusalem to those
before the end of the world. But it is better to refer them to the
destruction of Jerusalem, of which He has been speaking thus far.
This is the force of the word then.
Lo, here is. Christ. The Jews knew that the advent of the
Messiah was now nigh at hand, because the sceptre had been
transferred from Judah to aliens, Herod and the Romans, accord
ing to Jacob s prophecy (Gen. xlix. 10). Wherefore, many at that
time flattered Vespasian by saying that he was the Messiah, as we
learn from Suetonius. Others gave Herod the same flattering title.
Moreover, there were at that time in Jerusalem, as Josephus and
S. Jerome testify, three factions, which had each its own leader,
who boasted himself to be the Messiah, who would defend the Jews
against the Romans. These chiefs were Eleazar the son of Simon,
John the son of Levi, Simon the son of Goria, who all contended
for supremacy amongst themselves. Such also was the impostor
who, under Adrian, pretended to be Messiah*, and wished to be
called Barchochabas, the son of a Star, as though in him was
fulfilled the prophecy of Balaam, "A star shall rise out of Jacob."
Of this man Eusebius says (H. E. 4. 6) : ; Barchochabas, a wicked
FALSE CHRISTS. 77
and cruel man, was the leader of a Jewish army. And referring
to the signification of his name, he persuaded them, as if they had
been vile slaves, that he was a great star for their salvation, and
that he bore the succour of light to sick mortals and those who
were doomed to long darkness."
Such in our own age were David George ; also John of Leyden,
who seized a monastery in a city of Westphalia, where he made
himself Christ, a king, and created twelve apostles, whom he sent
into all the neighbouring cities, that they should bring all men to
him as Christ. But being besieged by the Catholics and captured,
he was hung alive in a wickerwork cage from the top of a tower,
and being eaten by flies and wasps, he died A.D. 1536. There
shall be many more such in the time of Antichrist. Tropologically :
such are heresiarchs, who proclaim another Christ, in that they
affirm other doctrines, which are not the doctrines of Christ, but of
Antichrist. For although the word then properly denotes the time
of the destruction of Jerusalem, yet it may be taken indefinitely,
so as to denote any period whatsoever, from the fall of Jerusalem
to the end of the world, as S. Chrysostom observes (Horn. 77).
Moreover, the heretics foolishly say that by the words, if any man
shall say unto you, Lo, here is Christ, Catholics are denoted, because
they say of the Eucharist, " Lo, here is Christ." For , Christ is
here speaking of visible heretics and false prophets, who shall call
themselves Christs, and draw away disciples after them. He is not
speaking of the Eucharist, where Christ is invisible.
Ver. 24. For there shall arise false Christs, &c. Signs, wrought by
art magic, by the power of the devil, whom many heresiarchs have
had as a familiar spirit, as I have shown in i Tim. iv. i. Such
was their great prince Simon Magus, who deluded Nero and the
Romans, so that they erected a statue to him at Rome; but at
length he himself, flying through the air by the aid of the devil,
was dashed down to the earth by the prayers of S. Peter, and falling
upon a stone, broke his knees, " so that he who had attempted to
fly was not able to walk; and he who had taken wings, lost his
legs," as S. Maximus says (Horn. 5, de SS. Petro et Paulo).
78 S. MATTHEW, C. XXIV.
So as to deceive even the elect. Understand this of final falling
away, in such a sense that the elect should finally fall from grace,
and be lost. For there is no surer sign of reprobation than that
any one should apostatize from the faith. Falsely, therefore, does
Calvin infer from this passage that the elect cannot sin. They
do sin, but they repent and rise again.
Jf it were possible. So great shall be the tribulation and the
temptation of the false Christs and heretics, their power, deceit,
guile, and speciousness, that, if such a thing were possible, even
the elect would be seduced by them, and come over to their
errors and heresies, and so fall from the faith and be damned.
But this can never happen, because of God s more powerful
protection, and His infallible predestination, as S. Augustine
says (de Civ. xx. 19), and- according to Christ s own words, "I
give unto them eternal life, and they shall not perish eternally :
and no one shall pluck them out of My Father s hand," S. John
x. 28 (Vulg.). For it is not possible that the elect should fall
away so as to become reprobate. I do not speak of any physical
or absolute necessity, but of that moral foreknowledge and pre
destination of God, by which He so works, and so disposes it,
and combines it with the issue of future events, that there is
necessity in a composite sense, as Theologians say. For although
the elect are free, and free to sin, to go astray, and be lost,
nevertheless, inasmuch as it has been laid down that God has
predestinated and foreseen that they cannot sin, go astray, and
be damned, it is impossible that they should sin, go astray, and be
damned. For the predestination of God is most sure, and cannot
fail. These two things, therefore, cannot co-exist, that a man
should be predestinated, and yet be damned; that God should
foreknow that such a man will die in His grace, and be saved,
and also foreknow that he will die in sin, and be damned. In a
similar manner S. John speaks of the Jews (xii. 39), " Wherefore
they could not believe, because Isaiah saith again, He hath
blinded their eyes : " not as though Isaiah s prophecy were the
cause why the Jews did not believe in Christ, but because his
ELECTION AND FREE-WILL. 79
prediction of the incredulity of the Jews was incompatible with
their believing in Christ. And S. Paul says (i Tim. ii. 19), "The
foundation of God (concerning the elect) standeth sure, having
this seal, The Lord knoweth them that are His."
Moreover, those Theologians who say that the elect unto glory are
persons who have been elected independently of all prevision of
their works, ascribe the force of this election, this necessity of their
being saved, to the Divine decree ; but the others, in order not to
take away man s free will, must take the matter in a composite
sense. They must combine the constancy and perseverance of the
elect with God s decree to bestow this perseverance upon them, in
such manner as not to interfere with their free will, and with His
carrying this out in time, that is to say, by giving them in time
grace of congruity and grace efficacious, whereby they may effectu
ally, but of their own free will, resist heretics, and persevere in the
faith and grace of God. Nor is it more wonderful that those
cannot fall whom God wills not to fall (for who hath resisted His
will ?), than that they cannot fall whom God has foreseen will not
fall. For God s prescience and His will are both infallible.
Some by the elect in this place understand those who are especially
beloved and chosen of God, and who, on that account, are wont to
suffer dreadful things from the devil and heretics and wicked men ;
but they bravely and constantly resist and overcome them. It is
meant, that so great shall be the temptation, that even most holy
men, religious and apostolic, who are especially dear to God, would
fall away from the faith, if such a thing could be, and the more
powerful grace and sure election of God did not prevent it.
Ver. 26. If, therefore, they shall say, &c. Christ here denotes Simon
of Gerasa, who collected a multitude of robbers and soldiers in the
deserts and mountains, on the pretext that, being Messiah, he would
defend the Jews against the Romans. He was admitted into
Jerusalem to be a check upon the Zealots, but he acted as tyranni
cally towards the citizens as the Zealots themselves. (Josh. Bell.
5.7-)
In the secret chambers ; that is, the innermost and secret places
80 S. MATTHEW, C. XXIV.
of the Temple, where God is accustomed to manifest His presence
and aid the Jews, that He may now protect them by means of His
Messias from the Romans. Christ here signifies Eleazar and John,
the leaders of the Zealots, who occupied the inner court of the
Temple, on the pretext of defending the city against the Romans,
but in reality that they might rule over it and despoil it. So
Josephus (de BelL 6. i and 4, and 7. u). He relates that when
the Temple was on fire, many Jews fled to the porch without the
Temple, because a certain false prophet had said that those who
fled to the Temple on that day would be safe under God s protec
tion. But those all perished either by the flames or the sword of
the Romans.
Luke adds, The days shall come ivhen ye shall desire to see one of
the days of the Son of Man, and shall not see it. That is, "The
time shall come when ye shall desire rny Presence which ye have
now, both for your consolation in so great tribulation, and for the
manifestation and confutation of the errors and heresies which shall
arise."
Ver. 27. For as the lightning, &c. Ye must not give credit to
wanderers, who shall say, Messiah, the Saviour of the Jews from the
Romans, is hidden in desert places, or in secret chambers in the
Temple; for when He shall come the second time to judgment to
bless the saints and condemn the wicked, He will appear publicly
to the whole world. The Judge of all will appear like the lightning,
radiant with great glory and majesty, so as to dazzle the eyes of all,
and turn them upon Himself, in such a manner that no one will be
able to doubt that He is the Christ the Saviour of the world. He
means, " My advent, My return to judgment, will be like the
lightning, because ist, it will be sudden ; 2d, it will be unex
pected ; 3d, it will be manifest to all ; 4th, it will be glorious ; 5th,
mighty, so that no one can resist it ; 6th, it will not be on the earth,
but in the air, like the lightning, which makes itself plain to view ;
not in a corner, but to the world in a moment of time." For Christ
is here replying to the mind and thoughts of the Apostles. For
they thought that Christ would inaugurate His glorious Kingdom
THE CARCASE. 8 1
upon earth immediately after the destruction of Jerusalem. So S.
Chrysostom, "For as the lightning needs no preacher nor mes
senger, but appears in a moment to all, so shall that advent be seen
everywhere alway to shine immediately." Also Auctor Imperfecti,
"As lightning traverses all things in the twinkling of an eye, so
likewise shall the Son of God not seem to be coming, but to have
come. For if the sun, which has been created for our service,
possesses such splendour, that in whatsoever part of the heavens
it may be, it appeareth everywhere present ; how much more shall
Christ, the Spiritual Sun, when He cometh, be seen by all the world,
or rather, the world be seen by Him ? "
This author adds, that Christ here makes mention of lightning,
because lightning shall go before Him when He comes to judg
ment, according to the words of the Psalm, xcvii. 4, 5, "His
lightnings enlightened the world : the earth saw, and trembled.
The hills melted like wax at the presence of the LORD, at the
presence of the LORD of the whole earth."
Wheresoever the carcase is, &c. There is an allusion to Job
xxxix. 33, And wheresoever the carcase (Heb. the slain] shall be,
he will be there. After the metaphor of lightning, he subjoins the
parable of the eagle; both because, as the eagle is not struck by
lightning, so the elect will not be affected by the thunderbolt of
the sentence and the curse with which Christ shall condemn the
wicked to hell in the Day of Judgment, as also in order that the
Apostles might not suppose that the glorious Advent of Christ
should, like lightning, pass away, and should ask, "What reward
will accrue to us therefrom ? " Christ gives the assurance that He
will indeed appear like the lightning unto all, but that He will
abide with His elect, and wall feed them with His glory, as an eagle
feeds upon a body as its prey and food.
Carcase. The Vulg. seems to have read <rw,u, as some copies
still have it. But a better reading is nrupa, which properly signi
fies ruin, fall, and from hence comes to mean a carcase.
comes from -jn rrrw, as cadaver from cadendo. But by
Salmeron understands prey, hunting, either for the body of a bird,
VOL. III. F
82 S. MATTHEW, C. XXIV.
a hare, or some such thing as eagles hunt. This is called
because the bodies of those creatures which eagles capture fall
upon the earth. For the eagle is too noble to eat carrion, or the
dead body of anything save of what it has itself captured and
killed.
Aristotle, however (lib. 9, Histor. Anim. c. 32), enumerates six
kinds of eagles, and amongst them the yufi-aerop, or vulture-eagle,
that is to say, a species which seeks out dead bodies. Hence the
LXX. in Job xxxix. 27 translate by 764*. This is the bird of which
Christ here speaks, according to Aldrovandus and others. Both
meanings and readings suit this passage, as I will presently show.
The words constitute an enigmatical parable, signifying that
Christ cannot be hid. As though He had said, " As eagles discern
the bodies upon which they prey, even from on high, and fly
towards them, and as a vulture smells a carcase even when it is
very far off ; so in like manner shall My glorious return to judge the
world not be hidden or secret, but manifest to all. Wherefore the
faithful and righteous at that time, like eagles of most piercing
sight, and like vultures of most acute scent, shall, by divine power,
scent Me out, that is, they shall perceive Me beforehand. They
shall discern Me with their eyes, and fly to Me, that they may
most happily feed upon Me and upon My glory, and be refreshed
and blessed for ever." And in truth there shall be no need
then to search where is Christ. For His Advent shall be glorious,
and visible to all the world. This is what Paul says, " We shall
be snatched up into the clouds, to meet Christ in the air, and so
shall we ever be with the Lord " (i Thess. iv. 17).
Christ compares Himself to a carcase, that He may signify His
death, by which He merited glory for us. He compares Himself
also to a body made alive again, that He may signify His glorious
Resurrection, by which He will feed and bless His elect. Where
fore S. Hilary gathers from this passage that the universal judgment
of Christ will take place on that spot where He hung a corpse upon
the cross, and where He was buried, that is to say, near Jeru
salem, in the valley of Jehoshaphat, as Joel teaches (iii. 2). Hear
THE EAGLES. 83
S. Hilary, "He called the saints eagles, from the flight of the
spiritual body, whose gathering together by the angels He showed
would be in the place of His Passion. And rightly may His
glorious Advent there be expected, where for us He procured an
eternity of glory by the sufferings of the body of His humility."
And S. Jerome says, " Eagles are they who take wings to fly to the
Passion of Christ." It is agreeable to reason that Christ should
there judge all men, where He was unjustly judged for all ; and
that His glory should be there seen, where His lowliness and
humility were witnessed ; that He should descend from Heaven
in the place where He ascended into Heaven, and that so the
whole work of our salvation should be completed and finished in
that same spot where it was begun.
Moreover, the saints are rightly compared to eagles, because
the eagle is the king of birds, as the lion is the king of beasts.
So likewise are the Saints kings, not of earth, but of Heaven.
Hear Origen, " He said not, where the carcase is, thither shall the
vultures or the crows be gathered together, but the eagles, to
signify that those who have believed in the Passion of the Lord
are all great and regal."
Here also Aitdor Imferfecti, who for eagles understands vultures,
"Concerning vultures, the Scripture saith in the Book of Job,
Wheresoever the carcase is, there will be found the vulture s young
ones. For this is the natural property of vultures. As some say,
they can scent a corpse even across the sea. But because vultures
are foul birds, Christ adopted the name of eagles to the habits of
vultures, that thus might be shown the gathering together of the
Saints to the Advent of Christ, that in the royal eagles the regal
dignity might be shown. For in this manner are the Saints like
unto eagles, because as eaglets are proved by the sun, in such
manner, that if without blenching they can look straight up at the
sun, they are considered legitimate offspring, but if they cannot
do this, they are regarded as spurious ; so, also, the sons of God
are proved by the justice of Christ. If they are able fully to
accept the words of His justice, they are understood to be
84 S. MATTHEW, c. XXIV.
legitimate ; but if not, they are understood to be the offspring of
the devil."
2. Because, as S. Ambrose says (in S. Luke xviii.), eagles renew
themselves. So also the Saints are renewed here by grace, and
hereafter by glory, according to those words of the Psalm, "They
shall renew their strength like eagles."
3. Because there is something divine about the eagle. As Aris
totle says (lib. 9, Hist. Anim. c. 32), "Eagles fly on high, that
they may see to the farthest possible extent. Wherefore men
say that the eagle is the only bird which is divine." Hence
by eagles S. Chrysostom understands the multitude of Angels,
Martyrs, Saints, who all, as it were divine spirits, shall be gathered
together to Christ their God in the Day of Judgment, that they
may ascend up with Him in glory to Heaven.
4. The saints are eagles, because they fly above the earth, and
mount up to Heaven, that they may behold heavenly things, and
look down upon earthly things as far beneath them. Whence they
say with S. Paul, " Our conversation is in Heaven."
5. As eagles possess sharp and strong sight, so as to be able with
unblenching eye to gaze at the sun ; thus do the Saints assiduously,
with the keen eyes of their minds, contemplate Christ, who is the
Sun of justice.
Alhgorically : the Body of Christ is the Church, in which are
eagles, that is, spiritual persons of heavenly life and doctrine. So,
on the contrary, heretics are like black crows and chattering daws ;
or like moles, wholly conversant with earth and earthly things.
Hear S. Ambrose (in Luc. c. xvii. last ver.\ " Do not the eagles seem
to thee to be about the Body, when the Son of Man shall come in
that Day with clouds of them that understand ? When every eye
shall see Him, and they also that pierced Him ? This is the Body
of which it has been said, My Flesh is meat indeed, and My Blood
is drink indeed. Round about this Body are the true eagles, Vho
fly with spiritual wings. There likewise fly the eagles who believe
that Jesus is come in the flesh. For every spirit that confesseth
that Jesus Christ is come in the flesh, is of God. For where there
THE BLESSED LIKE EAGLES. 85
is faith, there is the sacrament, there is the abode of sanctity. This
is the Body of the Church, in which by the grace of baptism we are
renewed in spirit, and the decay of age is renewed by the return of
youth."
Analogically: the Blessed, in the Day of Judgment, after the
Resurrection, shall be gathered together to the Body, i.e., to Christ
risen and glorified, that they may fly with Him to life in Heaven.
By eagles is denoted the swiftness of the Blessed, according to the
words in Isa. xl., "They shall fly like eagles." Wherefore S. Gregory
expounds thus (S. Thorn, in Catena), " Wheresoever the Body" &c.
As though Christ had said, "Because I, incarnate, preside in the
heavenly seat, I sustain with flesh the life of My elect, I lift
them up to Heaven." And S. Ambrose (in Ps. xlix. sub fcnem), for
body, reading ruin, ory#//,;vvhich is the meaning of the Greek Kru&a,
says, "Where the ruin is, there are the eagles ; i.e., where He fell,
there He rose again." Again, the eagle is the symbol of the blessed
eternity of the Saints. For the eagle is very long-lived, and when it
grows old it renews its youth. Hence the proverb, " The old age
of an eagle."
Symbolically : the eagle, because it has sharp sight, is a symbol of
truth. Whence S. Ambrose, " Where the body," &c., i.e., "Where
the Body of Christ is, there is truth." Again, the eagle is a type of
the angels, because of their swiftness. Therefore S. Ambrose (lib. i,
de Sacram. c. 2) understands the words of the Eucharist. For at
the Eucharist, where the Body of Christ is, the eagles, i.e., the angels,
assist. So also do the Saints and Priests. The same also saith
(lib. 4, c. 2), "The form of the Body is the altar; the Body of
Christ is on the altar. Ye are eagles, renewed by being washed
from sin."
Ver. 29. But immediately after the tribulation, &c. Christ passes
from the destruction of Jerusalem to the destruction of the world,
and the signs which shall precede it.
Tribulation. Understand the persecutions and temptations which
shall arise from false Christs and false Prophets, of which the 23d
verse speaks ; or rather the tribulation which came upon the Jews
86 S. MATTHEW, C. XXIV.
at the siege of Jerusalem by Titus. For this only did He call tribu
lation a little above in ver. 21. Where observe, with S. Chrysostom,
Jerome, and others, that Christ, in order to keep His disciples and
those who succeeded them in constant expectation of His Advent
and the Day of Judgment, and to urge them to be always prepared
for it, seems to favour the mistake of the Apostles, and to speak as
though the end of the world would follow immediately upon the
destruction of the city, but in a different way from that in which the
Apostles understood it. For although 1560 years have elapsed
since the destruction of Jerusalem, and many more will yet elapse
before the end of the world, nevertheless all this period, long as it
seems to us, whose span of life is so short, yet compared with the
eternity of God, who is the true Measurer of times, is but very small,
yea, only as it were a moment. Thus answers S. Peter (2 Pet. iii. 8),
" One day is with God as a thousand years, and a thousand years
as one day. The Lord is not slack concerning His promise. This
is why the Prophets and Apostles call the period of Christ and of
the Gospel Dispensation, the last time and the last hour, as appears
from i John ii. 18; i Cor. x. n; Jas. v. 8; Heb. x. 37. For the
same reason Haggai (ii. 4) says that there shall -be but a little while
to the coming of Christ, and yet there were 517 years still to elapse
before He came. There is also this to be considered, that the
tribulation of the world shall immediately follow the tribulation of
the city, in the sense that no very remarkable and exceptional tribu
lation of the Jews shall intervene between those two events, so that
the one shall very closely succeed the other, not as regards time, but
in type, similitude, and fearfulness. For a similar reason Isaiah,
Jeremiah, and the rest of the Prophets, when they describe the de
struction of Babylon, Tyre, Egypt, and of Judaea by the Chaldeans,
pass on at once to the antitype, the destruction of the world, as
though it were about to take place immediately. And they set forth
how dreadful shall be the former events by the signs and horrors
which shall take place at the latter event. This appears by Isa.
xiii. 19 ; Jer. xv. 9 ; Amos viii. 9 ; Joel ii. 10.
From what has been said, it would seem that Alcazar (in Apoc.
THE SUN DARKENED. S/
vi. 1 2), from the expression * thus " in this verse of S. Matthew,
gathers incorrectly that all the things which are here spoken of
refer literally, not to the end of the world, but to the destruction
of Jerusalem. By the darkening of the sun and moon, and the
falling of the stars, this writer understands literally the blindness
of the Jews, their calamities, and the slaughter which was made
of them by Titus. By the shaking of the powers of the heavens, he
understands the flight of the Christians from the city, by whose
holiness it was sustained. But every one can see that these
meanings are mystical and symbolical.
The sun shall be darkened. Observe that this sign and those which
follow are not after the General Resurrection, as SS. Jerome and
Chrysostom suppose, but previous to it, as is plain from S. Luke
xxi. 26, and Joel ii. 31. As to the meaning, S. Augustine (Epist.
So, ad Jfesych.) says, "The sun, i.e., the Church, shall be darkened,
because in those tremendous temptations and tribulations which
shall be in the end of the world, many who had seemed as bright
and as firm as the sun and the stars shall fall from the faith." This
is the allegorical sense, and is just and apposite.
You will ask, what will be the cause of this great obscuration
of the sun before the Judgment Day ? SS. Hilary, Jerome, Chry
sostom answer, that it will be because the excessive brightness of
Christ s glorious body will make the sun grow pale. But I have
already observed that these signs will take place before the General
Resurrection, and therefore before Christ s coming to judgment.
So that I reply, the sun will be darkened because God will take
away from it, not its light indeed, but its power of illuminating, by
which it shall come to pass that in the sun there will be light, but
upon the earth nothing but darkness. Thus was it at the Passion of
Christ. Again, God will hide the sun by means of thick clouds and
smoke. Perchance also there will be extraordinary and miraculous
eclipses, as may be gathered from Lactantius vii. 16.
Of this darkening of the sun at the end of the world, the calami
ties and prodigies which took place at the destruction of Babylon,
Tyre, Egypt, Idumasa, &c, were types. When, therefore, the Pro-
88 S. MATTHEW, C. XXIV.
phets speak of them, they speak by catachresis of the horribleness of
the destruction, by saying that the sun and moon and stars shall be
darkened. For such dreadful calamities bring on men giddiness
and blindness. Thus those overthrows were types and foreshadow-
ings of the destruction of the world, when the heavenly luminaries
% *
will be literally darkened.
And the moon, &c. For when the sun is darkened, the moon must
necessarily be so likewise, since she derives her light from him.
Symbolically : Auctor Imperfecti says, " When the master of the
household dies, his whole household is troubled ; his family make
lamentations and rend their garments. So, in like manner, when
the human race, for whom all things were made, is about to come
to an end, all creation languishes, the powers of the heavens mourn,
and laying aside their brightness, are clothed with robes of dark
ness."
And the stars, &c. i. Because at the end of the world the stars
also shall be darkened, so that they shall appear to men to have
fallen from the heavens. For Holy Scripture often speaks of things
not as they are in themselves, but as they appear unto men.
2. Stars, i.e., comets and such like bodies, which are formed
in the atmosphere, shall then fall upon the earth. This may be
gathered from Joel ii. 30.
S. Chrysostom and Euthymius add, that at the end of the world
stars, properly so called, shall fall from the heavens to the earth.
But this must be understood of very small stars, and such as are
invisible to us. For as to the visible stars, they are larger than our
whole earth, and cannot therefore fall upon it.
And the powers of the heavens, &c. Origen, S. Chrysostom, &c.,
understand by these powers the sevenfold choirs or orders of the
angels, which are called powers (Lat. vlrtutes) because they excel in
strength iyirtute). And the meaning would be, that the angels,
mighty as they are, when they behold the sun and moon become
dark, and the stars fall from heaven, and many other dreadful pro
digies multiplied at the end of the world, will stand, as it were,
astonished and stupefied at such great changes and terrible sights.
THE POWERS OF THE HEAVENS. 89
Here may be mentioned the opinion of Suarez (3 p. qu. 59,
art. 6, disp. 56, sect. 3), " The powers of the heavens" saith he, "are
the angels, who, by their surpassing strength, cause the heavens to
revolve; because they, as the ministers of the Divine justice and
vengeance against the wicked, shall change the accustomed order
of motion of the heavens. Thus there shall be utter confusion in
this lower world."
But more simply, by the powers of the heavens, you may under
stand the stars themselves and their influences. The meaning is,
that at the end of the world the very great and very strong stars
of heaven shall change their motions, appearances, influences, and
in consequence everything upon earth shall be in perturbation, so
that the world shall be shaken by unwonted movements, the sea
shall overflow, and the atmosphere shall be troubled with comets,
thunderbolts, meteors, whirlwinds, so that all things will seem to
be utterly in confusion.
Lastly, and most plainly, by the powers, c., you may understand
their poles and hinges. These are dwd/tei;, Heb. gibburoth, the
strength and props, as it were, of the heavens. It means, that at
the end of the world the whole heavens shall be shaken, all plucked
from their poles and hinges, so that they will seem to fall down, so
as to strike terror into the wicked, and to set forth the wrath of an
angry Christ. I have treated of this matter more at length in Apoc.
vi. 14. There is an allusion to Job xxvi. n, "The pillars of
heaven shall tremble, and shall fear by reason of His rebuke ; " and
to Isa. xxxix. 4, " And all the host of heaven shall be dissolved,
and the heavens shall be rolled together as a scroll : and all their
hosts shall fall down, as the leaf falleth off from the vine, and as a
falling^ from the fig-tree." For as Bede says (in Luc. xxi. 25),
"As when trees are shaken to their fall, they are wont to show
premonitions of the coming crash ; so likewise when the end of the
world draweth nigh, shall the elements nod and tremble as though
they were in fear ; " and the heavens burning with fire, and as it
were perishing, shall rise again with the Saints, and shall be
renewed in a glorious state of felicity.
90 S MATTHEW, C. XXIV.
Ver. 30. And then shall appear the sign, &c. You will ask, what
is the sign of the Son of Man, that is to say, of Christ Incarnate ?
I answer, it is the Cross. For this is the sign, because it is the
standard (pexiZlum) of Christ, and the cause of the victory of
believers. And as it was beforetime the scandal of unbelievers
and the impious, so will it be in the Day of Judgment their con
demnation and their torment. So the Fathers, almost passim.
Yea, the Church herself gives this meaning her sanction, when she
sings in the office for Holy Cross Day, " This sign of the Cross
shall be in heaven when the Lord shall come to judgment." There
are three reasons why the Cross shall then appear, ist. To signify
that Christ by the Cross has merited this judicial power and glory.
2d. To show that Christ was crucified for the salvation of all men,
and that therefore they are ungrateful and without excuse who
have neglected so great grace and love. 3d. To show that all
worshippers of Christ crucified shall be then exalted with Him
to Heaven, and all who hate and despise Him cast down to
hell.
From this saying of Christ it is extremely probable that the
actual cross on which He was crucified shall appear in heaven
at the Day of Judgment, for the consolation of the Saints, who
have been saved by it, and who therefore have striven to conform
themselves in their lives, by patience and self-denial, to Christ
crucified ; and for the condemnation of the wicked, who have
despised the Cross of Christ, and who have ungratefully preferred
pleasuits to self-mortification. This is the opinion of S. Chry-
sostom (Horn, de Cruce et Latrone). The Sibyl predicts the same
thing (lib. 6)
"Whereon God hung, O blessed Tree I
Not earth alone, but heaven hath thee,
When lightning-crown d God s face we see."
S. Anselm is of a different opinion, viz., that- at the Day of Judg
ment it will not be the actual Cross of Christ which will appear
in the air, but a symbol, or image of it, formed by the angels.
The expression sign is in favour of this.
THE SIGN OF THE CROSS. 91
Moreover, SS. Chrysostom and Augustine and S. Cyril teach
that this standard of the Cross will be borne by the angels before
the face of Christ, coming to judgment, as a trophy of victory,
and a royal banner of supreme power and dignity.
Our Salmeron also says, "The doctors of the Church believe
that, together with the Cross will appear the pillar, the scourge,
the crown of thorns, the nails, the sponge, the spear, and the rest
of the instruments of the Passion." So. too, S. Thomas (Opitsc. ii.
cap. 244). This is probable, but not certain, because nowhere
expressly declared.
Lastly, at that time the sign of the cross shall appear on the
foreheads of all the elect, according to what is said in Apoc. vii. 3,
" Let us sign the servants of our God on their foreheads " ( Vulg.) ;
and Ezek. ix. 4, in an allegorical sense, " Sign Tau, i.e., the sign of
the Cross, upon the foreheads of the men that sigh and that cry"
(Heir, and Vulg.). Hear S. Augustine (Serm. de temp. 130), " Hast
thou considered how great is the virtue of this sign of the Cross ?
The sun shall be darkened, the moon shall not give her light ; but
the Cross shall shine and shall obscure the heavenly luminaries.
When the stars shall fall, it alone shall send forth radiance, that
thou mayst learn how the Cross is more luminous than the moon
and more glorious than the sun. For like as when a king enters
into a city, his soldiers go before him, bearing upon their shoulders
the royal arms and standards, and all the pomp of military array,
to proclaim the monarch s entry ; so when the Lord descends from
Heaven, the angel hosts shall go before Him, bearing upon their
lofty shoulders that sign which is the ensign of triumph, to
announce to the inhabitants of earth the approach of the King of
Heaven."
And then shall all the tribes, &c. That is, many of every tribe,
viz., all the reprobate and the damned, because they have neglected
their salvation, to procure which Christ was crucified. But the
elect will rejoice and sing, because they will see that they have
been saved and blessed by the Cross. S. Augustine gives the
cause of this weeping, "All the tribes of the earth shall mourn.
92 S. MATTHEW, C. XXIV.
because they shall see their accuser, that is, the Cross itself; and
at the sight of this reprover they shall acknowledge their sin.
Too late, and in vain shall they confess their impious blindness.
And dost thou marvel that when Christ cometh He will bring His
Cross, since He will show His wounds also ? " S. Chrysostom
also, " Then shall all the tribes of the earth mourn, because they
shall perceive that they gained nothing by His death, and that
they crucified Him who ought to be adored." And S. Jerome,
" Rightly doth He say, The tribes of the earth ; for they shall
mourn who have no citizenship in Heaven, but whose names are
written in the earth." Again, hear S. Chrysostom on this passage
(Horn. 77), "He brings with Him the Cross, that their sin may
be condemned without accusation, as though a man who had been
struck with a stone should produce the stone itself, or the blood
stained clothes as a witness of the deed."
Moreover, they shall mourn, because (as Auctor Imperf,, Horn. 77,
says) Christ will then reprove the wicked thus, "For your sakes
I became man, was bound and crucified. Where is the fruit of all
My sufferings? Behold the price of My blood, which I paid for
the redemption of your souls ! Where is your service, which you
owe Me as the price of My blood? I valued you above My own
glory, when, being God, I appeared in fashion of a man ; and yet
ye accounted Me of less worth than any of your possessions. For
ye loved every vile thing upon earth more than My justice and
faith." And shortly afterwards he adds, " Deservedly shall they
mourn, because then neither shall money profit the rich to do
alms withal ; nor righteous parents be able to intercede for their
children; nor the angels themselves to say a word, as is their
wont, for men, because the nature of judgment accords not with
mercy, as neither the time of mercy with judgment. As saith the
Prophet, I will sing of mercy and judgment; of mercy in the
first Advent, of judgment in the second."
Hear S. Bernard mourning, yea, trembling with horror (Serm. 16
in Cant.\ " I am afraid of hell ; I fear the face of the Judge,
before whom the heavenly hosts themselves tremble. I tremble
ELOQUENT WORDS OF S. BERNARD. 93
at His almighty wrath, at the crash of a falling world, at the
conflagration of the elements, at the horrible tempest, at the voice
of the archangel, and the dreadful words. I tremble at the teeth
of the infernal beast, at the belly of hell, at the lions roaring for
their prey. I dread the gnawing of the worm, the fiery torrent,
the smoke and vapour, the brimstone, and the spirit of tempests.
1 dread the outer darkness." Then he adds, "Who will give water
to my head, and a fountain of tears to my eyes, that by my tears
I may prevent the weeping and gnashing of teeth, the hard chains
for hand and foot, the weight of the fetters that press and bind
and burn without consuming? Woe is me, my mother! Where
fore hast thou brought me forth, a child of sorrow? a child of
bitterness, of indignation, of weeping without end? Why did the
knees prevent me, and the breasts that I sucked, that I should be
born for burning and for fuel of fire ? "
And they shall see the Son, &c. ist. That the clouds may
temper the exceeding brightness of the Body of Christ, which
otherwise would blind the eyes of the reprobate. 2d. Because a
cloud is the symbol of the hidden Deity. 3d. Because the cloud
is the seat, as well as the vehicle and covert, of Christ s glory.
Hence, constantly in the Old Testament, God appeared to Moses
and the Prophets in a cloud. (See Ezek. i. 4, and Ex. xix. 9-18.)
There is an allusion to Daniel (vii. 13), "And lo, one like unto
the Son of Man coming in the clouds of heaven."
With power, &c. (Vulg.), with great virtue or strength and
majesty. For as Christ at His first Advent came in great infirmity
of the flesh, in poverty and contempt, so He hath thereby deserved
to come in His second Advent with great strength, glory, and
majesty. His power and strength shall appear in that at His
command all the dead shall arise in a moment ; in that all men,
angels, and devils shall behold and worship Him as their God,
their Lord, and their Judge ; in that He shall pass sentence upon
all according to their deserts, and shall execute His sentence, so
that none shall dare to gainsay or resist. His majesty shall
appear in the infinite splendour of His body, in the multitude and
94 S. MATTHEW, C. XXIV.
brightness of all the angels surrounding Him, and in His garments
of radiant clouds.
Ver. 31. And He shall send His angels, &c. There is an inver
sion of order in this passage ; for Christ shall previously send His
angels with a trumpet, or rather with many trumpets, throughout
all the world, to wake the dead and summon them to judgment.
For when this trumpet sounds very many angels shall gather
together the ashes of every one of the dead, and from them form
the semblance of human bodies, which God shall organize and
animate. And after life has been restored to those bodies, He shall,
if they be those of the holy and elect, glorify and bless them.
Wherefore also the Blessed themselves shall, by the gift of swiftness,
with which they shall be endowed, immediately transfer themselves
in the company of the angels from all parts of the world to the
Valley of Jehoshaphat to judgment. But the reprobate, because
they shall lack the gift of swiftness, shall be dragged thither by the
devils, or rather by the angels.
From the four winds, i.e., from the four quarters of the world,
from whence the four chief winds blow. Whence he adds by way
of explanation, from one end of Heaven to the other.
The Greek is a- O.Y.WV su; oixouv, i.e., from extremity to
extremity, from one terminus of heaven and earth to their other
terminus, from the east to the west. For axga. signifies any extreme
limit, whether above or below, whether to the right or to the left.
Mark has (xiii. 27), from the height of earth to the height of heaven
(Vulg.), by which is meant the same thing as in S. Matthew, from
one extreme of earth to the other extremity of heaven and earth.
For the earth at its extremities seems to be joined to the sky.
This is at the horizon. There is no reason why extremity of heaven
(Vulg.) in this place should not be taken literally, meaning that the
angels shall gather together the elect wherever they may be,
whether in heaven or earth. For the bodies of the Patriarchs, who
rose again with Christ, are in Heaven. Wherefore they shall
descend from Heaven to the valley of Jehoshaphat at the time of
the Last Judgment.
PARABLE OF THE FIG-TREE. 95
But the former sense seems to be the best.
Learn a parable. Take a similitude from the fig-tree. Learn from
the analogy of the fig-tree what I have spoken concerning the signs
of the destruction of the world, when it is nigh at hand. Christ
makes mention of the fig rather than of other trees, because the
fig-tree only puts forth its leaves and fruit under the influence of
heat, because its sap is exceedingly sweet, and therefore concocted ;
and for that there is need of the heat of summer. Hence Aristotle
(lib. 9, Histor. Animal.} says that the fig is the food of bees,
which only fly and make honey in summer. They make honey
from the fig, for it is indeed a purse of honey. Again, he says that
cattle grow fat upon figs. Again, the fig does not flower, but
produces fruit immediately from the leaves, and brings it to
maturity. Whence Pliny says (15. 18), "Wonderful is the haste
of this fruit, one in all things hastening to maturity by the art of
nature." Again, " the fig is the sweetest of all fruits, devoid of all
acidity, and therefore most tasty and wholesome. Moreover, the
fig-tree is extremely fruitful, so much so that there are fig-trees in
Hyrcania, each yielding a yearly produce of 70 bushels," as Pliny
affirms in the same book. He adds that Romulus and Remus were
suckled by the she- wolf under a fig-tree, and therefore that the fig
was worshipped at Rome in the forum.
Symbolically, therefore, Christ would intimate that His Saints and
elect ought to bring forth most sweet and abundant fruits of good
works, that so they may deserve to taste in the summer of the
Resurrection the abundant sweetness of celestial glory.
Lastly, a fig was the cause of the destruction of Carthage. For
when Cato, as Pliny tells us, was exclaiming in the Senate that
Carthage must be destroyed, he brought one day into the Senate
house a very ripe fig which had been grown in Africa. Showing it
to the Senators, " I ask you," said he, " to guess how long ago it
is since this fig was plucked from the tree." All allowed that it
must have been but recently gathered. " Yes," he said, " I would
have you know that it is but three days since it was plucked at
Carthage; so near is the enemy to your walls." Immediately
9 6 S. MATTHEW, C. XXIV.
afterwards the third Punic War, in which Carthage was destroyed,
was begun.
In like manner those signs which Christ compares to a fig-tree
shall be the cause of the destruction of the world.
When her branch, &c. For the reason already mentioned, inas
much as the sap of the fig-tree is most sweet, it lies dormant during
the winter in the root, but being drawn out by the heat of summer,
it rises into the branches, and comes out in leaves and fruit. It is
like the mulberry tree (moms], which does not germinate until the
cold is all gone. The mulberry is called for that reason pwoc, or
"a fool," because it is anything but foolish, but the wisest of
trees.
Ver. 33. So likewise ye, &c. Near: it is as though Christ, the
Judge, and His glorious Kingdom, and your redemption, as Luke
has it, that is, the resurrection and everlasting glory, were entering
the earth, as it were by a door. For redemption signifies deliver
ance from all evils and miseries. This will be the summer. And
after the winter, there shall come this most joyful summer to all the
elect, as this parable intimates. As when the fig comes into leaf
summer is nigh, which causes to be brought forth most sweet figs
and other fruits ; so when ye shall behold the elect to flourish with
such great patience in the winter of such great tribulations as shall
befall them at the end of the world, know ye that the reward of
your patience is nigh at hand, the summer of a joyful resurrection,
which shall heap upon you the fruit of every good gift, when
Christ the Judge shall bless and glorify you.
Verily I say, &c. This generation, that is to say, i. of all men, or
this age, which shall last until the end of the world. So S. Jerome.
As though Christ had said, " Before the end of the world all these
things shall come to pass."
2. Origen, Hilary, and Chrysostom take generation in a more
restricted sense, to mean the generation of believers of Christians,
that were now sprung from Christ, to whom Christ was speaking
in the person of His Apostles, according to the words in Ps.
xxiv. 6, "This is the generation of them that seek the Lord." As
DURATION OF THE WORLD. 97
though the Lord had said, "The Christian religion which I have
instituted shall not come to an end until Christians, -who faithfully
serve Me, are rewarded by Me, and crowned in the Day of
Judgment."
Ver. 35. Heaven and earth, &c., shall pass away, i.e., shall be
changed, shall cease to be, shall perish, as regards their present
state and condition, that they may pass into one which is better,
and be glorified with the Saints.
Some are of opinion that at the end of the world the heavens
will be changed as regards their form and substance. Of this
question I have treated at length on 2 Peter iii. 13 and Isa.
xxxiv. 4.
Lastly, this sentence may be understood comparatively, thus,
"The heavens shall pass away and perish, sooner than My words
shall come to naught."
But of that day (namely, of My glorious coming to judgment)
and hour, &c. As if He had said, " Do not, O My apostles, ask
Me when I shall come again as Judge, or what shall be the day
of the general Judgment, for no one except God knoweth this :
and He willeth not any other being to know it." " He held them
back," says Chrysostom, " from wishing to learn that which the
angels are ignorant of." As to the time when the world shall
come to an end, there are various opinions.
1. Many suppose that the world will come to an end after
it has existed for six thousand years, as it was created in six
days, according to the saying or prophecy of Elias, " six thousand "
(years ?) " the world." (Sex millia mundus, Lat.) This opinion is
probably true, as I have shown at length on Apoc. xx. 4.
2. Some think that there will be just as many years after Christ
to the end of the world as there were from the Creation to
Christ. They gather this idea from Hab. iii. 2, " O Lord, revive
Thy work in the midst of the years, in the midst of the years
Thou shalt make it known." But this passage has a different
meaning, as I have there shown.
The third opinion was one which supposed the world would
VOL. III. G
98 S. MATTHEW, C. XXIV.
last as many jubilees after Christ as there were years in His
earthly life. This calculation would place the end in A.D. 1700.
4. Druitlimarns, who flourished about A.D. 800, and who wrote
upon S. Matthew, says, "Our ancestors have left in writing
that the world was created, the Lord was conceived and cruci
fied, on the 25th of March, and in like manner the world will
be destroyed upon the same day; but in what year they say not."
But these things have no foundation.
5. A fifth calculation was put forth by a contemporary of d
Lapide, whose name he does not give, whom he calls a jester
rather than a reckoner, which fixed on 1666 as the end of the
world. .
"If," says d Lapide, "you object to this l joculator the words
of Christ, of that day knoweth no man, he answers, that only
applied to the time when He was speaking, and that the day
might be known afterwards by revelation or in some other way."
But all this a Lapide characterises as frivolous and old wives fables.
My Father only: because from eternity He had determined in
His own mind, and appointed this day, which He keeps secret.
Now by the word only, the Son is not excluded, neither the Holy
Ghost, for They know the day and the hour of the Judgment
equally with the Father, since They have all the same essence,
majesty, will, mind, power, understanding, and knowledge. For
it is a theological principle, that if the word "only" be added
to any of the essential attributes of the Godhead, such as wisdom,
and be ascribed to one of the Divine Persons, it does not exclude
the other two Persons, but only creatures, which are of a different
nature and essence. But in Personal Attributes, the expression
"only" does exclude two of the Divine Persons, as when it is
said, "The Father only begets; " "The Son only is begotten."
You will say, Mark adds (xiii. 32), neither the Son, for so it
s in the Greek, Latin, Syriac, Arabic, Persian, Egyptian, Ethiopic.
Various answers are given. The best is that which is common
among the Fathers It is that the Son, both as God and as
man, by infused knowledge, knows the Day of Judgment and of
HOW THE SON KNOWETH NOT. 99
the end of the world, for it pertains for Him to know this, inas
much as He has been appointed the Judge of the world. But
Christ denies that He knoweth this as man, and as He is God s
messenger to us, because He did not know it so that He could
reveal it to us, or because He had not been commissioned by
the Father to reveal it to us. As an ambassador who was
questioned concerning the secrets of his prince would reply that
he did not know them, although he did know them, because he
did not know them as an ambassador. For an ambassador
declares only those things which he has a commission to declare.
Christ s meaning then is, " God only knows what year and day
and hour the end of the world and the Judgment shall be.
And although God has caused Me, Christ, as I am man, to
know the same, as I am that one man who is united to the
WORD ; yet as I am the Father s ambassador to men, He hath
not willed Me to make known that day, but to keep it secret,
and to stir them up continually to prepare themselves for it."
There is a like mode of expression in S. John xv. 15.
There are some who explain thus : that Christ, qua man,
knoweth not the Day of Judgment; but that He knoweth it as
He is the God-man. That is to say, Christ as man knoweth it
not by virtue of His humanity, but of His divinity. So S.
Athanasius (Sermon 4, contra Arian.}, Nazianzen (Or at. 4, de
Theologl), Cyril (lib. 9, Thesaur. c. 4), Ambrose (lib. 5, de Fide, c. 8).
Maldonatus gives another explanation. He says that Christ,
even as He is God, knoweth not the Day of Judgment in, as it
were, an ex offirio sense, because it is the office of the Father
alone to predestinate, decree, and determine the Day of Judg
ment; and, by consequence, that He knows it, and reveals it
when He wills. For providence, in which predestination is
included, is a special attribute of the Father. But this explana
tion is somewhat too subtle and abstruse.
But as the days of Noah, &c. Like the Deluge, which suddenly
and unexpectedly drowned all men, shall My Advent come upon
all. This is made plain by the subsequent verse.
100 S. MATTHEW, C. XXIV.
As in the days that were before the flood, c.
Ver. 39. And knew not, &c. You may say, "From the dark
ness of the sun and moon, and the falling of the stars, and the
other dreadful signs, men will know that the end of the world is
near." As Luke saith, Men s hearts withering with fear, and with
looking for those things which are coming on the earth. " Therefore
the end of the world cannot be unexpected by them." I reply,
that after the darkening of the sun and moon, and the other signs,
God will give a certain space of quietness and peace; and then
men will forget the signs, and will give themselves up to pleasures,
to gluttony and lust, even as they did before. Then will God put
an end to them and to the world, crushing them with a sudden
destruction. In like manner, dying persons will seem to revive for
a little while, but soon grow worse and expire. So, too, a candle
when it is burnt out will flicker up with a last effort before its
flame, like a breath, departs and is extinguished. Again, so great
shall be the hardness and the wickedness of the multitude of the
ungodly at that time, that even though they do behold the sun
and moon darkened, yet will they apply themselves to the gluttony
and the luxury to which they have been accustomed, and will not
think of the end of the world so nigh at the doors. Thus was it
with Belshazzar, when he was feasting with his lords, on the night
when he was besieged and slain by Cyrus, until he beheld the
fateful hand which foretold his destruction by the words, Meni,
Tekel, Phares. Wherefore S. Augustine teaches that at the end of
the world, the righteous will be sorrowful on account of these signs,
but the \vicked will indulge their bent, and rejoice.
Then two shall be in the field, &c. In the Day of Judgment
Christ will separate companion from companion, neighbour from
neighbour ; as, for example, husbandman from husbandman. Him
who has lived justly and piously He will take up with Himself to
glory. But his companion, who has lived wickedly, He will leave
in his sins, and condemn to everlasting punishment. For as S.
Ambrose says (in Luke xvii. 35), "He who is taken is carried
away to meet Christ in the air ; but he who is left is condemned.
ON WATCHING. IOI
Christ says this, that no one may trust to good society merely
because he lives among the righteous. He would also show how
exact and searching will be that judgment, which will separate
father from son, wife from husband, brother from brother."
Two women, &c. He instances the same thing in persons
grinding at a mill. For formerly mills were in use which were not
turned by wind or water, but by hand. These were worked by male
and female slaves to grind flour (see Ex. xi. 5). In mola (Vulg.),
h rti pvXwi, in the place of grinding, where was the bakehouse.
Ver. 42. Watch therefore, &c. That is, " think continually that
death is certain, but the day of death uncertain. I say the same
of the Day of Judgment, both that particular judgment which
comes to every one at death, as well as the general Judgment,
which shall take place at the end of the world. Wherefore prepare
yourselves for both by giving heed to virtue and good works."
For as S. Jerome saith (in Joel, c. ii.), "That which shall happen to
all in the Day of Judgment is fulfilled in each at the day of death."
And S. Augustine (Epist. 80) says, " In whatsoever state a man s
last day shall find him, in the same state shall the world s last day
come upon him ; because as the man dies, so shall he be judged.
Therefore ought every Christian to watch, lest the coming of the
Lord find him unprepared. But that day shall find unprepared the
man whom the last day of his life now shall seize unprepared."
Moreover, the reason why God wills that this day should be
unknown to us is, that the uncertainty may be a never-failing
stimulus to us in the practice of every virtue. "For," as S.
Chrysostom says, " if men knew surely when they were to die, at
that time only would they seek to repent."
The devil, therefore, in order that he may take away this stimulus
of uncertainty, gets rid of it by degrees, and in part. He persuades
every one that they have at least one year to live. When that
has come to an end, he tells them they have another, and so on
interminably. He causes men to believe themselves so strong and
well, that they can surely live this one year. Year by year he does
this, and puts such a thought into their minds as, "You are in
102 S. MATTHEW, C. XXIV.
very good health ; you will not die this year." Thus it comes to
pass that being, as it were, certain of life, they neglect repentance
from year to year, deferring it to the year in which they are to die.
Wherefore, when that year comes to each in which it is God s
decree that they shall die, they, in like manner, persuade them
selves that they will not die in it. Thus it comes to pass that they
are always unprepared when certain death and the last day over
take them. Wherefore this idea, instigated by the devil, must be
crushed. Every one should say to himself at the beginning of each
year, of each day, "It may be that thou shalt die this year
or this day. Therefore so live as if thou wert to die to-day."
This was the advice which S. Anthony was wont to give to his
disciples, as S. Athanasius testifies, " When we awake out of sleep,
let us be in doubt whether we shall see the evening. When we
lay us down to rest, let us not be confident that we shall come to
the light of another day. Thus we shall not offend, nor be carried
away by vain desires. Neither shall we be angry, nor covet to lay
up earthly treasures. But rather by the fear of departure, from day
to day we shall trample upon all transitory things." Barlaam also
taught the same to his Josaphat, " Think that this day thou hast
begun the religious life. Think that this day also thou wilt finish
it." S. Jerome says, " So live as though thou shouldst die to-day ;
so study as though thou wert to live always." The same Father
(Ep. 1 6, ad Prinapiam) says that Marcella was wont to praise that
saying of Plato, " that philosophy was a meditation upon death ; *
and the precept of the Satirist, " Live mindful of death : time flies. *
She therefore so lived as though she always believed herself at the
point of death. When she put on her clothes, she remembered
the grave, offering herself to God as a reasonable, living, accept
able sacrifice.
Ver. 43. But know this> &c. Here we must "supply what is to
be understood, somewhat as follows : But forasmuch as a man
knows not this hour, and is not willing or able to watch at every
hour, therefore the thief, as his manner is, comes at the hour in
which he thinks the householder is not watching, but sleeping, and
MEANING OF THE THIEF. 1 03
so robs his house while he is asleep. It is clear that this is the
meaning from the Greek, which has in the past tense, If the
master of the house had known in what hour the thief would come,
he would have watched, and would not have suffered his house to be
broken through. You must supply, "But because he did not know
the hour, he did not watch, and did suffer his house to be broken
into and robbed."
By the thief, S. Hilary understands the devil. " The thief," he
says, "shows that the devil is very watchful to take from us our
goods, and to plot against the houses of our souls, that he may dig
through them whilst we are careless, and given up to the sleep of
our own devices ; and he would pierce through them with the darts
of enticements. It behoves us, therefore, to be prepared, because
ignorance of the day sharpens the intense solicitude of expectation
ever suspended." But it is better to apply the words to Christ.
For so He Himself explains, applying this parable of the thief to
Himself in the following verse.
Be ye also ready, &c. . . . the Son of man shall come, to
judgment, both the particular judgment of your own soul, and
the general Judgment of all men at the end of the world. Christ
therefore compares Himself to a thief, not as regards the act
of stealing, but as regards silence and secrecy, in that the thief
chooses the hour in which he thinks the householder will be
absent or asleep, that so he may come upon him unawares, and
rob his house. In like manner Christ summons those who are
careless, and not waiting for Him, to death and judgment. Whence
the Apocalypse warns every one saying, "Behold, I come as a
thief" (xvi. 15). And S. Paul (i Thess. v. 4) says, "But ye,
brethren, are not in darkness, that that day should overtake you as
a thief. Ye are all children of the light, and of the day." Truly
hath the wise man said, "The life of mortals is a vigil."
The truth of this sentence of Christ is seen in daily experience.
For we see very many men seized by death at a time when they
think themselves to be in good health, and are forming grand
projects in their minds. They think death is far distant, and
104 S - MATTHEW, C. XXIV.
promise themselves many years of life. And yet both experience
and the warning of Christ should teach them to do the very
opposite. When they appear to themselves to enjoy the most
perfect health, they should think that death is lying hid at the
very threshold of their doors, and should believe that they are
then about to die when thoughts and hopes of long life are
suggested to them, either by the devil or their own concupiscence.
So would the day of death never come upon them unawares, nor
overtake them as a thief.
Thus did the wise and holy men of whom we read in the Lives
of the Fathers (lib. 5, libello 3, de Compunc. n. 2). Abbot Ammon
gives this precept of salvation to a certain person, "Entertain
such thoughts as evil-doers who are in prison have. For these
men ask, Where is the judge, and when will he come? And
they weep in expectation of their punishments. After this manner
ought a monk to do. He should ever be chiding his soul, and
saying, Woe is me, who have to stand before the judgment-seat
of Christ, to render unto Him an account of all my deeds/ For
if thou wilt always meditate thus, thou wilt be safe." And Abbot
Evagrius said, " That is divine, to picture the dreadful and terrible
judgment. Consider the confusion which is laid up for sinners,
which they shall endure in the presence of Christ and God,
before angels, and archangels, and powers, and all men. Think
of the everlasting fire, the undying worm, the blackness of
hell; and in addition to all these things, the gnashing of teeth
the fears and torments. Consider likewise the good things which
are laid up for the righteous confidence before God the Father
and Christ His Son, and before the angels. Consider the heavenly
Kingdom and its gifts of joy and rest." And Abbot Elias saith,
"I am afraid of three things the first, the going forth of my
soul from the body; the second, when I shall meet God; the
third, when sentence shall be pronounced against me." Abp.
Theophilus, of holy memory, said, when he was about to die,
" Blessed art thou, O Abbot Arsenius, because thou always hadst
this hour before thine eyes." In the same work we read that
THE FAITHFUL SERVANT. 105
a certain old man saw one laughing, and said to him, " We
have to give an account of our whole life before the Lord of
heaven and earth, and dost thou laugh ? "
Ver. 45. Who then is a faithful and wise servant, &c. Who then ?
Gr. rt$ fa/ Vulg. Who thinkest thou? At first sight there might
seem to be a hiatus here, or a question without an answer. But
it is not so. The sentence should be disposed as follows :
" Who, thinkest thou, is the faithful and prudent servant, whom
the Lord hath set over His family, to give them of His. household
food in due season?" He assuredly is faithful and prudent who
performs that for which he is appointed, who does give every
member of the family their food in due time. He distributes, that
is, to the servants and domestics, their proper portion of victuals,
as the price of their labours. For in ancient times, when money
was scarce, the wages of servants were paid in rations of food.
This saying of Christ has special reference to Bishops and
Pastors. For on them it is incumbent to feed the Church, which
is their family, indeed Christ s family, that they should distribute
the food of holy doctrine according to the capacity of every one
to receive it. Wherefore it behoves them to be vigilant in this
matter, prudent, and faithful. Thus, S. Hilary saith, " Although
He exhorts every one of us in common to betake ourselves to
unwearied watchfulness, yet He gives a special charge of solici
tude to the princes of the people, that is, to the Bishops, in
expectation of His Advent. For He signifies that he is a faithful
servant, and a prudent overseer of His family, who is careful
about the profit of the people committed to his charge; who
hears the word and obeys it ; who in opportunity of doctrine and
truth strengthens the weak, establishes the fallen, converts the
depraved, and dispenses the word of life as the eternal food for
nourishing the family."
This question, Who thinkest thou? intimates that such ; ser
vants, such Bishops and Pastors as are wholly faithful to Christ
in the care of His flock, are few. Whence the saying of S.
Jerome, "Priests many, Priests few." Also that of S. Boniface,
106 S. MATTHEW, C. XXIV.
Apostle of Germany, and Martyr, " Formerly Priests of gold cele
brated in chalices of wood; now Priests of wood celebrate in
chalices of gold."
Blessed is that servant . . . so doing: that is, assiduously and
continually until death, and the day of particular judgment, and
so, by consequence, of the general Judgment, namely, that he
should distribute to all the faithful of his Church such food as
is suitable for each, the word and Sacraments, especially the
Holy Eucharist, to nourish their souls in faith and piety. Blessed
therefore is the Bishop who doth this, because, not only on
account of his own holiness shall he receive of Christ the crown
of righteousness, but shall obtain as many crowns as there are
faithful people whom he has nourished and profited, according to
the words of Daniel, "They that instruct many to justice shall
shine as the stars for perpetual eternities " (Vulg.).
Ver. 47. Amen, i.e., Verily I say, &c. He alludes to the ser
vant who, because of his merit in faithfully and prudently ruling
his master s household, deserves to be exalted by him and set
over all his goods, so as to enjoy them as an associate and
companion, and almost like an equal of his master. Such was
Joseph, who was set by Pharaoh to preside over Egypt, and was
virtually king of Egypt (Gen. xli. 10). In like manner will God
bless prudent and faithful Bishops, who have ruled well their
flocks, and have guided them to everlasting salvation. He will
bestow upon them greater glory than He will upon private
believers. He will cause them to preside, not only over them,
but He will make them kings and lords of the whole universe.
Thus Rernigius says, " He will make the good hearers to sit down,
as Luke saith : the good preachers He will set over all His goods.
For as the difference of merits is great, so also is the difference
in rewards." This is \what is spoken of in Apoc. iv. 10, "The
four and twenty Elders," i.e., Bishops and Prelates, "cast their
crowns before Him that sitteth on the Throne and worshipped
Him that liveth for ever, saying unto the Lamb," that is, to Christ,
"Thou hast made us unto God a Kingdom and Priests, and we
THE GOOD STEWARD. IO/
shall reign for ever and ever." What I have said of Bishops
applies to every father of a family, for he is, as it were, a bishop
of his own house ; and as S. Augustine saith, every faithful soul
is a bishop of himself.
In the Life of S. Amandus, who flourished about A.D. 870,
and who converted Sclavonians and many other tribes to Christ,
it is related, that at the very hour when he departed this life,
he appeared to S. Aldegonde in glory, encompassed with a white-
robed throng. And when she knew not what it meant, she
heard an angel saying, "Amandus, the man of God, has passed
in glory to celestial joys. The white-robed throng are they who
by means of his earnest preaching have been enrolled as citizens
of Heaven, and from henceforth he shall appear as a prince over
them for ever." Among the more illustrious of his disciples were
S. Landvald, S. Bavo, S. Amantius, S. Gertrude, S. Maurontus,
and many others.
Over all His goods ; Gr. over all the things which belong to
Hi??i self. The good things of God are twofold, viz., ist. Things
external and created, as Heaven and earth, and all creatures
contained in them. So Origen. 2d. Things internal and un
created such are His infinite majesty, goodness, wisdom, power,
and glory. For God is,- as it were, an infinite ocean of all good
things; and over them all He will appoint His faithful servant
His bishop and pastor. He will make him to rule, as it were,
not only over all creatures, but also over all the immense and
infinite goodness which God contains in Himself, that he may
enjoy them with God, and be blessed and glorified for ever. For
if Jacob, wrestling with the angel of God, and overcoming Him,
willing to be overcome, was called Israel, /.<?., "ruling God"*
Gen. xxxii. 28), much rather shall blessed Bishops, by their own
virtue, as it were, overcoming God, be called and become Israels,
that is, "rulers of God," that "they may have these eternal
rewards, both because of their own life, as well as for their care
* Dominans Deo is the Latin of a Lapide. It might perhaps be translated
"lord of God."
I0 8 S. MATTHEW, C. XXIV.
of their flocks," as Rabanus says. For in that they have rightly
presided over the flock of God, they have therefore deserved
that they should, in a certain sense, through God s wonderful
condescension, be appointed over the good things of God, and
even over Himself. For God makes Himself over to them, as
their peculiar possession, as it is said in the i6th Psalm, "The
Lord is the portion of mine inheritance, and of my cup."
But if that evil servant, i.e., such a servant as has been set by
his master over his household, shall say, &c. It means, "If a
Bishop shall think, The day of death and judgment is far away :
wherefore I will abuse my life and my office for the purposes of
luxury and ambition. " Therefore He adds
Ver. 49. And shall begin to smite his fellow-servants, &c. To
smite, i.e., unjustly. For, as saith Auctor Imperf., " He who smites
for just cause, even if he smite, does not seem to smite. For as
righteous anger is not anger, but diligence ; so just smiting is
not smiting, but correction. Thus a father and a master smite
their sons and pupils for the sake of correcting them."
Christ here intimates that there are two capital vices of Pre
lates, from which all their other faults take their rise. They are,
imperious and tyrannical audacity, and a seeking after pleasures,
gluttony, and luxury. This is why S. Peter admonishes Pastors
and Bishops (i Pet. v. 2) thus, " Feed the flock of God, which is
among you, providing for them not by constraint, but sponta
neously, according to God; neither for filthy lucre s sake, but
voluntarily; neither as lording it over the clergy, but as affording
examples of their actions to the flock from the heart. And when
the Prince of the Shepherds shall appear, ye shall receive the
unwithering crown of glory."
The Lord . . . shall come . . . when he looketh not ; Vulg. non
sperat, hopeth not, expecteth not. Thus Virgil, in the First ^Eneid,
" Hope," that is, fear, " that the gods take note of right and
wrong."
And shall cut him asunder ; Gr. di^ro^ffei, cut in twain, i.e.,
soul and body in death, and after death, by sending the soul to
SLOTHFUL SERVANTS. 1 09
hell and the demons, and the body to the tomb and the worms,
" He shall divide? says S. Jerome, " not by cutting him in two
wiih a sword, but by severing him from the company of the
Saints." It means that not only shall Christ remove such a
Bishop from his office, but shall separate him from the company
of the Blessed, and deliver him to the devil to be tormented
for ever.
With the hypocrites , i.e., slothful servants, who, like hypocrites,
serve only the eyes of their masters. As soon as they are out
of their master s sight, they indulge in sleep and drunkenness,
and so shall be sent to the prison-house of hell, which is the
proper place for the slothful. Thus in Proverbs, passim, a
hypocrite signifies a wicked man, who serves God slothfully, but
his own lusts fervently. There is an allusion to Job viii. 13, "The
hope of the hypocrite shall perish."
Christ has shown that it is the duty of every believer to
watch, that by good works he may prepare himself for the certain
coming of the Lord to judgment, forasmuch as the time is un
certain, lest that day should come upon him unawares. This He
showed : ist. By the example of the Deluge, which drowned the
world at unawares (ver. 37). 2d. By the parable of the house
holder, who watches that he may repel the thief, who comes by
night, at a time unexpected (ver. 43). 3rd. By the parable of
the servants, one faithful, the other unfaithful ; the one of whom
receives from his master an ample reward, the other severe
chastisement (ver. 45). 4th. In the following chapter (ver. i), by
the parable of the virgins. 5th. By the parable of the talents,
which the master distributes to his servants, and gloriously re
compenses those who had traded diligently, but beats those who
were idle and slothful.
( 1 10 )
CHAPTER XXV.
I The parable of the ten virgins, 14 and of the talents. 31 Also the description
of the last judgment.
THEN shall the kingdom of heaven be likened unto ten virgins, which took
their lamps, and went forth to meet the bridegroom.
2 And five of them were wise, and five were foolish.
3 They that were foolish took their lamps, and took no oil with them :
4 But the wise took oil in their vessels with their lamps.
5 While the bridegroom tarried, they all slumbered and slept.
6 And at midnight there was a cry made, Behold, the bridegroom cometh;
go ye out to meet him.
7 Then all those virgins arose, and trimmed their lamps.
8 And the foolish said unto the wise, Give us of your oil ; for our lamps are
gone out.
9 But the wise answered, saying, Not so; lest there be not enough for us
and you : but go ye rather to them that sell, and buy for yourselves.
10 And while they went to buy, the bridegroom came ; and they that were
ready went in with him to the marriage : and the door was shut.
1 1 Afterward came also the other virgins, saying, Lord, Lord, open to us.
12 But he answered and said, Verily I say unto you, I know you not.
13 Watch therefore, for ye know neither the day nor the hour wherein the
Son of man cometh.
14 IT For the kingdom of heaven is as a man travelling into a far country, who
called his own servants, and delivered unto them his goods.
15 And unto one he gave five talents, to another two, and to another one :
to every man according to his several ability ; and straightway took his
journey.
1 6 Then he that had received the five talents went and traded with the same,
and made them other five talents.
17 And likewise he that had received two, he also gained other two.
1 8 But he that had received one went and digged in the earth, and hid his
lord s money.
19 After a long time the lord of those servants cometh, and reckoneth with
them.
THE HOLY GOSPEL OF S. MATTHEW. Ill
20 And so he that had received five talents came and brought other five
talents, saying, Lord, thou deliveredst unto me five talents: behold, I have
gained beside them five talents more.
21 His lord said unto him, Well done, thou good and faithful servant; thou
hast been faithful over a few things, I will make thee ruler over many things :
enter thou into the joy of thy lord.
22 He also that had received two talents came and said, Lord, thou deliveredst
unto me two talents : behold, I have gained two other talents beside them.
23 His lord said unto him, Well done, good and faithful servant j thou hast
been faithful over a few things, I will make thee ruler over many things : enter
thou into the joy of thy lord.
24 Then he which had received the one talent came and said, Lord, I knew
thee that thou art an hard man, reaping where thou hast not sown, and gathering
where thou hast not strawed :
25 And I was afraid, and went and hid thy talent in the earth : lo, there thou
hast that is thine.
26 His lord answered and said unto him, Thou wicked and slothful servant,
thou knewest that I reap where I sowed not, and gather where I have not
strawed :
27 Thou oughtest therefore to have put my money to the exchangers, and
then at my coming I should have received mine own with usury.
28 Take therefore the talent from him, and give it unto him which hath ten
talents.
29 For unto every one that hath shall be given, and he shall have abundance :
but from him that hath not shall be taken away even that which he hath.
30 And cast ye the unprofitable servant into outer darkness : there shall be
weeping and gnashing of teeth.
31 IT When the Son of man shall come in his glory, and all the holy angels
with him, then shall he sit upon the throne of his glory :
32 And before him shall be gathered all nations : and he shall separate them
one from another, as a shepherd divideth his sheep from the goats.
33 And he shall set the sheep on his right hand, but the goats on the left.
34 Then shall the King say unto them on his right hand, Come, ye blessed of
my Father, inherit the kingdom prepared for you from the foundation of the world :
35 For I was an hungered, and ye gave me meat : I was thirsty, and ye gave
me drink : I was a stranger, and ye took me in :
36 Naked, and ye clothed me : I was sick, and ye visited me : I was in
prison, and ye came unto me.
37 Then shall the righteous answer him, saying, Lord, when saw we thee
an hungered, and fed thee ? or thirsty, and gave thee drink ?
38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?
39 Or when saw we thee sick, or in prison, and came unto thee ?
40 And the King shall answer and say unto them, Verily I say unto you,
Inasmuch as ye have done it unto one of the least of these my brethren, ye
have done it unto me.
41 Then shall he say also unto them on the left hand, Depart from me, ye
cursed, into everlasting fire, prepared for the devil and his angels :
42 For I was an hungered, and ye gave me no meat : I was thirsty, and ye
gave me no drink :
112 S. MATTHEW, C. XXIV.
43 I was a stranger, and ye took me not in : naked, and ye clothed me not :
sick, and in prison, and ye visited me not.
44 Then shall they also answer him, saying, Lord, when saw we thee an
hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not
minister unto thee ?
45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as
ye did it not to one of the least of these, ye did it not to me.
46 And these shall go away into everlasting punishment : but the righteous
into life eternal.
Then . . . which went out to meet the bridegroom and the bride
(Vulg.}. And the bride is not found in the Greek, nor in S.
Chrysostom. It is the reading of the Latin and the Syriac ver
sions, and of Origen, Hilary, and S. Augustine (Epist. 120).
Then : when Christ shall return unexpectedly to judgment.
The Kingdom of Heaven ; that is, the Church militant, which
shall then be about to triumph. The meaning is, "At that time
shall it be with members of the Church as if ten virgins were
preparing themselves for a marriage feast. For although the
damned, as being already in hell, are no longer members of
the Church, yet because they were members of it in this life,
they are brought to hear the sentence of the Judge. There is
no mention of unbelievers here, because, as S. John says, "He
that believeth not is judged already."
Observe, that formerly, as now, youths were assigned to the
bridegroom, to do him honour, and virgins to the bride; and
these last were often ten in number. Moreover, they were
accustomed to celebrate weddings at night. Then the bride
groom came about evening to the house of the bride. There he
was honourably and joyfully received in the house of the parents
of the bride. From thence he conducted his bride to his own
house, or, if it proved too small, to the larger mansion of the
nuptial feast : and there he kept his wedding. Both the youths
and the virgins, carrying torches, most frequently made of white
thorn, and five in number, went out to meet the bride and bride
groom, to do them honour. So Plutarch testifies (in Problem.).
The Jews do not seem, anciently, to have made use of wax-lights
or torches, but of oil lamps. This is why there is constant
CHRIST THE BRIDEGROOM. 113
mention in Scripture of lamps and lanterns, never of candles.
Even in the candlestick in the Temple there were lamps with
oil, not candles made of wax or fat.
As r to the particular application of the parable, Christ is the
Bridegroom, the Church the Bride, whose espousals take place
in this life, but the eternal Marriage shall be in the future glory
of the Resurrection. The virgins are all believers or all Christians.
They are called virgins because they are sound in the faith.
S. Chrysostom, Theophylact, S. Augustine, and S. Gregory
understood by virgins only those and all who are literally so.
But this is too narrow and restricted an interpretation. Rightly,
nevertheless, does the Church in the Divine Office apply the
words to Virgins, because they bear a literal application to them
above others. So Jansen, Maldonatus, and others. So B.
Anatolia, betrothed to Aurelian, beheld an angel, who cried
aloud to her, "O virginity, which shall not be overcome of
death ! O virginity, who art not occupied in the works of dark
ness, but art ever in the light ! Virginity is the royal purple, which
whoso putteth on, is more glorious than others. Virginity is a
precious jewel. Virginity is the immense treasure of the King.
For it thieves are lying in wait. Do thou watch, and guard it care
fully. Forasmuch as thou knowest thou hast more, so much the
more keep it, lest thou lose it." So Ado in Martyrolog., Dec. 21.
Ten virgins are spoken of, because the number ten is the symbol
of totality.
"They took their nuptial lamps, kindled," says Origen; "but
for so great a journey to go out to meet the Bridegroom, they
took no oil to keep them alight." "For when they complain,"
says S. Jerome, "that their lamps were going out, they show
that they were partly alight."
Moreover, in Scripture, lappidim, lamps, mean torches, such
as are used at weddings and for other purposes. These nuptial
torches (tcedce) are wont to be carried at night before a bride
groom and bride, because they will stand against the wind, when
lamps would be immediately extinguished. Those, however,
VOL. in. H
II4 S. MATTHEW, C. XXV.
spoken of in the parable where lamps, properly so called, because
mention is made of oil. They belonged to virgins, as torches
to men. Thus Virgil says in the 4th Eclogue,
" Cut, O Mopsas, new torches : it is your wedding day."
And Pliny says, "The thorn, most auspicious for wedding
torches, is an accompaniment of the same rites, because the
shepherds, who carried off the Sabine maids, made use of them
for that purpose" (lib. 16, c. 18).
Five of them were foolish, and five were prudent (Vu]g.).
Foolish, because they acted foolishly and imprudently; for when
they went out to meet the Bridegroom with burning lamps, they
neglected to take the necessary oil for keeping the lamps alight.
But the prudent, &c. In the first place, SS. Jerome and
Hilary by the virgins understand all mankind; by the foolish,
Jews and heretics ; by the prudent, Christians.
2d. On the contrary, S. Chrysostom and others already cited
consider that virgins only are to be understood; of whom the
prudent are they who, with virginity, have the oil of charity; the
foolish, they who are without it.
3d. Lyra says, "The prudent virgins are Contemplatives and
Religious, who have the oil of charity and a right disposition.
The foolish are those who lack the oil, and who hunt for the
vain praise and glory of men."
4th and last. The virgins] are all believers. The prudent are
those who have faith together with works of mercy, charity, and
other virtues : the foolish, who have faith alone without good
works. So Origen, Hilary, Auctor Imperfecti.
Thus their lamps are dying out, yea, as the Syriac hath it,
they have been extinguished ; according to the words of S. James,
"Faith without works is dead." The lamp, therefore, is the
faithful mind, or faith itself. The oil is good works, without which
faith is dead, and, as it were, extinct; but with them, alive and
burning. The light, or flame of the lamps, is charity. For this
is fed by zeal for good works, just as the flame of a lamp is
THE MIDNIGHT CRY. 115
fed with oil. The vessel is conscience, or the believing soul. And
this is the reason why we place a lighted candle in the hands of
dying persons, denoting, or at least praying, that they may have
faith with works, that like brides with burning lamps, they may
worthily meet Christ the Lord, as it were their Bridegroom.
But while the Bridegroom tarried, &c. ; Gr. jPOF/orf. Whilst
Christ the Bridegroom delays to come, is the opportunity for
repentance and good works, which He grants to every one in
this life. Therefore does He delay the time of death and
judgment. To slumber is to die. To sleep is to be dead. The
meaning is, Whilst Christ defers the Day of Judgment, meanwhile
the faithful begin to die one after another, and at length all are
dead. Thus S. Hilary, "The delay of the Bridegroom is the time
of repentance. The sleep of them that wait is the rest of believers.
And in the time of repentance is the temporal death of all men."
And at midnight, &c. The Arabic is, // was midnight, and a
voice cried out. This was the voice of the companions of the
Bridegroom, who went before him, as he was bringing his bride
from her house, and drawing nigh his own. This cry denotes the
archangel s trump, which awakes the dead, of which I have spoken
in the previous chapter.
It was to this S. Laurence Justinian, the first patriarch of
Venice, was alluding, when he said in dying, "Up till now,
children, all has been jest : now it is earnest indeed. The Bride
groom is at hand; we must go to meet Him." Then lifting up
his eyes to Heaven, he said, "I come to Thee, O good Jesu.
This day have I ever had before mine eyes. Thou, Lord, knowest."
Then, with joyful countenance, he rendered up his pure soul to
God, going to meet Christ in Heaven.
From this which is here said, that this cry is made at midnight,
SS. Chrysostom, Jerome, and Euthymius think it probable that
the second Advent of Christ will take place at midnight, and
come upon men sleeping and unawares. S. Jerome says that this
was an Apostolic tradition, and that this was the reason why
formerly at Easter the people were not allowed to depart out of
Il6 S. MATTHEW, C. XXV.
Church before midnight; because, as in the olden time, Christ
came into Egypt at midnight to destroy the first-born, and deliver
the Hebrews ; so it was believed that Christ would come at the
same time to judge all men. But this is a doubtful matter. For
others, with equal, or even greater probability, think that Christ will
come in the morning. For He is the Father of light, and He will
execute His judgment openly in the light before the whole world,
so that there shall be no place of darkness in which to take refuge.
What is meant therefore by midnight is, that Christ the Judge
shall come when men are not thinking of it, when they are, as it
were, sleeping.
Ver. 7. Then all those virgins, &c. At the sound of the Arch
angel s trumpet, all Christians shall rise, and shall be anxious with
what mind and conscience they shall go to the Judge. As Auctor
Imperfecti says, "They shall examine their faith, they shall consider
their works, they shall interrogate their conscience." "For," as
S. Augustine says (Serm. 23, de VerUs Dom.\ "they began to
trim their lamps, means nothing else but to prepare to render an
account of their works to God. But S. Hilary says, "The taking
up the lamps is the return of the soul to the body ; the light is a
bright conscience of good works, which is, as it were, contained
in the vessel of the body."
S. Montanus and his fellow-martyrs, disciples of S. Cyprian,
received in a vision a warning from God of their martyrdom by
means of lamps. "One of them, whose name was Reno, saw
them, in his sleep, led out one by one. As they came forth,
lamps were given to each. And no one came forth without a
lamp going before him. And when we had come forth with our
lamps, he awoke, and related to us the dream. Then were we
glad, trusting that we should walk with Christ, who is a lantern to
our feet, and the Word of God. Immediately afterwards we were
dragged before the procurator." (See their Acta in Surias, Feb. 24.)
Ver. 8. But the foolish, &c. This belongs to the emblema of the
parable. For, with reference to what is signified by it, the reprobate
in the Day of Judgment will not ask for the oil of good works from
THE LAMPS GONE OUT. 1 1/
the elect; for they will know that they will neither give nor be
able to give it to them. For then shall every one be judged by
the works which he hath done in this life before death. This
embtema, then, is introduced to express that the repentance of the
reprobate will be too late, when, after death, they behold the
dreadful judgment of God hanging over them. Too late will they
grieve that they in this life neglected goodness. Too late will they
wish that they had loved virtue. But it will be in vain. They
will not be able to procure either the works or the help of the
elect. For there will be neither time for working, nor the help
and prayers of the Saints. Yea, in that terrible judgment, there
will be no one who will appear to have any confidence in himself,
or in good works.
Our lamps are gone out. In truth they were extinguished, be
cause they had died in a state of mortal sin. Yet they say, are
going out (extinguuntur), because in this life their souls seemed,
through their common profession of the true faith, and through
participation of the Sacraments, to be alive. But then, that is, in
death and judgment, when all those things are vanishing away,
they will see that they are extinct. S. Augustine says (Serm. 23,
de Verb. Domini), "Before those virgins slept, it is not said that
their lamps were being extinguished. Wherefore, then, were they
alight ? It was because they did not lack the praise of men. But
in the presence of the Bridegroom, that is, Christ the Judge, they
will be extinguished, because Christ will illuminate the hidden
things of darkness, and then shall every one have praise of God
(i Cor. iv. 5), not of men." For to the slothful and reprobate
will be confusion.
The words are gone out signify that charity, which is the flame
of the lamps, that is, of souls, is nourished by good works, as
by oil. When, therefore, they are withdrawn, it is extinguished.
This is because many virtuous works are commanded by God,
such as are all those which are commanded in the Decalogue.
If, therefore, any one does not fulfil what God has commanded, he
loses the grace and love of God. For charity, without the exercise
Il8 S. MATTHEW, C. XXV.
of good works, fades and languishes. And then, when any tempta
tion attacks him, a man easily glides into mortal sin, by which
charity is extinguished. Dost thou wish then to secure the grace
of God, yea, to grow in the friendship and love of God ? Be thou
very earnest in all good works. For by these charity is constantly
nourished and strengthened. It grows and increases.
Ver. 9. The wise answered, &c. The Arabic is, we have not
enough. S. Augustine says of these words of the prudent virgins,
"This is not the answer of persons giving advice, but of those who
decide. For they were not wise of themselves, but the wisdom in
them was that of which it is written (Prov. i. 24), Because I called,
and ye refused ... I also will laugh at your calamity ; I will mock
when your fear cometh, when that whereof ye were afraid cometh
upon you. " And as S. Jerome says upon this passage, "In the
Day of Judgment no one s virtues will be able to give any assistance
to other men s faults." And the Interlinear Gloss adds, "The
wise say this not from covetousness, but from fear. For in that
day the testimony of each shall scarcely suffice for himself, much
less for himself and his neighbour also." S. Gregory adds, "The
sellers of oil are flatterers. For they who, when any favour has
been received, offer with their vain praises the brightness of glory,
sell, as it were, oil. This is the oil of which the Psalmist says,
Let not the oil of the sinner make fat my head" (Vulg.).
But whilst they were going . . . with him to the marriage. Syr. to
the house of the choir > because at weddings there were choirs of
singers and dancers. This, too, is a figure of speech, signifying
that in this life is the time for repentance and good works. And
this time is ended by death. "For," says S. Augustine, "after
judgment there is no place open for prayers or merits." And
Origen says, "They who, when they ought to have learned what
was profitable, neglected to do so, at the close of life, when
they wish to learn, are seized by death." He adds that they who
sell are Teachers; buying is receiving: the price is perseverance.
Moreover, because marriage joy is, among men, the chief of all,
the celestial happiness of the elect is here likened to it. Wherefore
THE FOOLISH VIRGINS. 119
S. Hilary says, " Marriage is the putting on of immortality, when
the soul is united to the Word of God as her Bridegroom."
Hear what S. Adelinus relates of S. Opportuna, the Abbess.
" When S. Opportuna was very sick, there came to her SS. Cecilia
and Lucy. Hail, Cecilia and Lucy, my sisters, she cried ; what
does the Virgin Mary, the Queen of all, bid her handmaid do?
She is awaiting, they answer, * your presence in Heaven, that you
may be united to her Son. Therefore you must be decked with
a crown of glory, and meet, with burning lamp, the Bridegroom
and the Bride/ When, therefore, she beheld the Virgin coming
to her, and, as it were, embracing her, she gave up her spirit into
her hands, to be beatified with everlasting glory."
But> last of all, come the other virgins, &c. (Vulg.). "But what
does it profit," says S. Jerome, " to invoke with your voice Him
whom you deny by your works?" It means, then, that the
reprobate will, at that time, be struck with the utmost anxiety and
terror, and turn themselves in every direction, now with prayers
imploring mercy of the Judge, now deploring the negligence of
their life past, now giving up hope of salvation. As Auctor Imper-
fecti says, " There will be no profit in the confession, forced by
necessity, of him who never once voluntarily confessed." Read
the pathetic wailings of the reprobate, graphically depicted by the
wise man ( Wisdom v. i, &c.).
Ver. 12. But He answered, &c. " I do not acknowledge you as
mine. Because ye, in your day, would not acknowledge Me as
your Lord and your God, neither will I, in this My day, acknow
ledge you as My faithful sons and servants. Ye have served the
devil in pleasure, now serve him in hell." Hear S. Chrysostom :
" When He shall say, I know you not, nothing is left but hell and
intolerable torment. Yea, verily that word is more dreadful than
hell." For whom God knows not, Heaven knows not, the Angels
and the Blessed know not ; but the devil knows him, death knows
him, hell knows him. Consider that Christ, in the Day of Judg
ment, will show so terrible a countenance to the reprobate that
(Apoc. vi. 16, 17) they will say "to the mountains and rocks, Fall
I20 S. MATTHEW, C. XXV.
on us, and hide us from the face of Him that sitteth on the Throne,
and from the wrath of the Lamb. For the great day of His wrath
is come ; and who shall be able to stand ? "
Watch ye therefore, &c. These words give the scope or aim and
application of the parable, namely, that its object is to stimulate all
the faithful to watchfulness and zeal for good works, by means of
which they may prepare themselves for the day of death and judg
ment, which is at once imminent and uncertain. As S. Gregory
says, "Forasmuch as ye know not the day of judgment, prepare
the light of good works. For He who has guaranteed pardon to
the penitent has not promised to-morrow to the sinner" (Horn. 12,
in Evang.).
Wisely says R. Achabia (in Pirke Avoth\ " Consider three things
that thou mayest not sin. First, from whence thou comest.
Second, whither thou goest. Third, to whom thou shalt render
an account of thy life. From whence comest thou ? From fetid
matter. Whither goest thou ? To the place of ashes and worms.
To whom shalt thou render an account ? To the King of kings,
the Holy and the Blessed." Still more wisely says S. Augustine,
" God has promised thee that in the day thou art converted, He will
forget thy past sins ; but He has never promised thee a to-morrow.
God hath wisely made the day of death uncertain. Let every
man, for his profit, think upon his last day. It is of the mercy
of God that man knoweth not when he shall die. The last day
lies hid, that all days may be watched." Mark well this last sen
tence of S. Augustine.
Ver. 14. For as a man going into a far country, c. (Vulg.).
Supply from what precedes, So shall be the coming of the Son of Man
to judgment. The word for denotes the scope of the parable. By
it Christ would prove what He said in the verse before, Watch ye
therefore, for ye know neither the day nor the hour.*
The object of the parable is to show how exact an account
Christ will require from the slothful in the Day of Judgment ; and
how great will be the reward which He will give to the diligent,
who have carefully used His gifts to the glory of God. The
PARABLE OF THE TALENTS. 121
parable is similar to that which Luke records (xix. n), but with
some differences. For they were spoken by Christ at different
times, and with different objects. The parable in Luke was
spoken before Palm Sunday ; but this in S. Matthew after it, on
the Tuesday before Good Friday. Hence S. Chrysostom, Euthy-
mius, Jansen, and others think they are different parables, or
rather, the same parable told in different ways. For instead of
talents, Luke has mince.
Now the man here spoken of is Christ. For Christ went a long
journey when He ascended into Heaven, being about to be absent
a long time from earth and His Church. So Origen, Jerome, Bede.
Others think that Christ s going far off (peregre) means His trans
ference of the preaching of the gospel from the Jews to the Gentiles
by means of the Apostles, and His founding the kingdom of His
Church amongst them. And this applies well to the relation of
the parable by S. Luke, where it is introduced with reference to
Zacchseus, a publican, and, as it were, a Gentile, to whose house
Christ, leaving the Jews, brought salvation. But in such a case
the whole parable of the servants and the talents would have to be
restricted to the Jews. For the Master is here said to have dis
tributed His talents before He went His long journey, that is to
say, to the Gentiles. Wherefore the former explanation is of wider
scope, and so more true. By the servants all the faithful are to be
understood, whether Jews or Gentiles. Talents are goods, either
because the Master, like merchants and chapmen, had all His
goods in money in talents of gold and silver; or else because
revenues and estates are called talents, which were valued, some at
one talent, some at two, some at five talents. In like manner, in
Latin, whatever is bought or valued for money is called money.
And to one he gave, &c. Instead of talents, Luke has mnas y
or minas. Mna in Hebrew signifies numbered or defined, with
reference to value, or weight of gold or silver. The root is
mana, he numbered. It is the word used in Daniel v. 25, mene.
The Hebrew mna was equal to about 2\ pounds. A Hebrew
talent was equivalent to sixty Hebrew mnas.
122 S. MATTHEW, C. XXV.
By talents understand all the gifts of God, without which we can
do nothing. These gifts are, I say ist. Of grace, both making
grateful,* such as faith, hope, charity, virginity, and all the other
virtues, as well as those of grace given gratis such as the power
of working miracles, the Apostolate, the Priesthood, the gift of
tongues, prophecy, &c. 2d. Natural gifts, such as a keen intel
lect, a sound judgment, a sound constitution, prudence, industry,
learning, eloquence. 3d. External goods and gifts, as honours,
riches, rank, &c. So S. Chrysostom. For all these things God
distributes unequally, according to His good pleasure. And with
this end in view, that each should use them for God s glory, and
the good of himself and others. For so He will increase them,
both by Himself (for all habits grow by use and exercise) and also
in merit and reward. For to that man there will be added crowns
and coronets celestial, as of virginity, martyrdom. Moreover, there
is no man who hath not received one, ay, several of these gifts of
God, though one hath more, another less. For, as S. Gregory saith
(Horn. 5, in Evang.\ " There is no man who can say with truth,
I have not received a single talent. There is nothing of which I
must give an account. For to every poor man even this shall be
reckoned as a talent, that he hath received but a very little." For
to many it is a greater gift of God, and more conducive to their
salvation, that they have poverty rather than wealth, sickness
and not health, a humble station instead of an exalted one. Let
us take as instances S. Paul, S. Timothy, S. Onesimus. S. Paul
received, as it were, five talents or gifts from God, as the gift of
tongues, miracles, the apostolate, zeal for souls, power in preaching.
Timothy received, as it were, two, knowledge of the Scriptures,
and the bishopric of Ephesus. But Onesimus one, that is to say,
zeal to minister to Paul in prison at Rome. By means of this he
merited many others, as the bishopric of Colosse, the conversion of
many, and martyrdom.
* Gratum facientis. But for a criticism in the Tablet , I should have thought it
unnecessary to observe that, in translating gratum by grateful, I use the word in
the classical and theological sense.
THE GIFTS OF GOD. 123
You will ask, in what manner does God distribute these His
gifts according to every one s ability (Gr. duva^iv), power, strength 1 }
I answer, this is partly an emblema pertaining only to the adorn
ment of the parable. For so among men, prudent masters are
wont to entrust their goods to servants in such a manner that they
trust more to him who possesses greater prudence and industry,
less to him who has less. For it is certain, in opposition to the
Pelagians, that primary grace is not given according to natural
powers and merits, yea, that there is no natural disposition to grace.
But, in part, this pertains to the meaning of the parable. For
favours and stations given gratis^ such as magistracies, the epis
copate, priesthood, &c., God often confers in accordance with
natural powers, and does not raise any one to such a condition
unless he be either suited to it by nature, or unless He Himself
makes him fit. Men do the same when they choose any one for a
shepherd, a bishop, a prelate. Indeed, when God determines to
bestow any permanent gift whatsoever upon any one, He first gives
him the capacity, or natural or supernatural proportional disposi
tion or merit, by means of which he becomes suitable for the
bestowment of this gift, or may make himself fitted for it. Thus
God gave to Moses a zeal on behalf of his nation, that He might
thereby dispose him to deliver them out of Egypt. So also He
gave S. Paul a zeal for the Mosaic law, that He might make use of
him when he was purified for the propagation of the Law of Christ.
So He instilled into SS. Mary Magdalene and Peter an immense
contrition for sin, that He might, through it, dispose them to an
immense sanctity. So it is with those whom God chooses and
destines to virginity, the religious life, martyrdom, mission work in
India. He first infuses into them a vehement desire, by which they
fit and prepare themselves for what they have to do.
Lastly, S. Thomas (i p. qutzst. 62, art. 6) teaches that God has
distributed to the angels His gifts of grace and glory, according to
their natural gifts. Those who are more lofty by nature are also
higher in grace and glory. And he adds, that God deals in like
fashion with men. For he says, " This also happens among men,
S. MATTHEW, C. XXV.
that in proportion to the fervour of their conversion to God, greater
grace and glory are given them." Often, indeed, God acts in a
way the reverse of this, and gives greater gifts of grace to persons
of weak intellect to the ignorant and despised than He does to
the learned, the witty, and the honourable. Thus He did to S.
Francis, S. Catherine of Sienna, S. Simeon Stylites, and many
others. After a like fashion God distributes His gifts of grace,
freely given, in accordance with His own hidden counsels. For
many are set in high station who are by no means worthy of it ;
many are the Priests who are unfit for the Priesthood. And yet, in
no persons whatsoever are nature and natural endowments a merit,
or a disposition to grace.
Wherefore it does not follow from these words of Christ that
"the gifts of God are conferred upon every man, according to
the measure of his merit," according to the charge which Calvin
calumniously brings against the Catholics. For it is one thing
to be by nature capable of receiving the gifts of God ; it is another
thing to merit those gifts. It is one thing to be able to possess
charity ; it is another thing to possess it. This is Prosper s teaching
(lib. 2, de Vocatione Gentium, c. 2).
And straightway took his journey. Luke adds, that Christ,
before He went away, after dividing the pounds, or talents,
amongst His servants, said, Make merchandise until I come. He
meant, " Increase these My talents by labouring diligently all your
life long, and bring Me what you have gained when I return to
judgment." By and by he adds, But his citizens hated him, and
sent a message after him, saying, We will not have this man to
reign over us. The citizens of Christ are the Jews, who rejected
Him, who would not acknowledge Him as their King and Messiah,
who said, " We have no king but Casar" as they cried before Pilate
when they asked that Christ might be crucified. * And again, after
His resurrection, they persecuted the Apostles and Christians who
preached and spread the kingdom of Christ. Wherefore con
cerning the righteous chastisement which came upon the Jews,
Luke subjoins that Christ said, " But those mine enemies, who would
BURYING TALENTS. 125
not that I should reign, bring them hither, and slay them before me."
Christ did this when He slew the Jews by the hands of Titus.
He will do it yet more in the Day of Judgment, when He will
punish them with death eternal.
Ver. 1 6. Then he . . .five talents, &c. To gain talents is to
increase the gifts of God by using and increasing them, especially
by means of good works, and helping our neighbour to increase
and multiply the grace of God in ourselves and others. This
parable intimates that every one ought to co-operate with the grace
of God with all his might. For example, he who has, as it were,
five degrees of charity, ought to exercise charity in a corresponding
degree of intensity. By this means he will gain from God five
degrees more. Again, by exercising charity thus increased as ten
degrees, in acts of corresponding intensity, he may gain other ten
degrees, and possess, as it were, twenty degrees. And so on,
marvellously doubling and multiplying the gain of his talents,
that is to say, the degrees of his charity. Let it be, therefore, that
a man by his charity should gain few or none to Christ by preach
ing, yet will he have the same merit and reward of his charity and
preaching as if he had converted multitudes. The conversion of
others is not often in our power, but the merit of doing so is
always in our power.
Moraliter: S. Gregory says (Horn. 9, in Evang.\ "This passage
of the Gospel admonishes us anxiously to beware lest we, who
seem to have received somewhat more than others in this world,
should, for that reason, be judged more severely by the Maker of
the world. For in proportion as gifts are increased, so is the
account to be rendered of the gifts."
And likewise he that had received two, &c. This man also,
by diligently and correspondingly using his talent, that is, co
operating with grace, doubled it.
Ver. 1 8. But he that had received one . . . hid his lord s money ;
Arab, buried his lord s silver. To bury a talent is, through negli
gence and sloth, not to use or exercise the grace bestowed upon
one. Here observe, that this burying of his talent is ascribed
126 S. MATTHEW, C. XXV.
to him who only received one talent. This is not because others,
who have received more, do not often do the same, but in order
that we may understand that if he, who had only misused his one
talent, was thus severely punished by his master, far sharper will
be the Lord s censure and punishment of those who have misused
more and greater talents. Wherefore Paul says, " We exhort you,
that ye receive not the grace of God in vain" (2 Cor. vi. n).
And again, " His grace in me was not in vain, but I laboured more
abundantly than they all" (i Cor. xv. 10); and, "Woe is me, if
I preach not the Gospel."
Let those who do not use genius, learning, prudence, or other
gifts of God, for their own or others benefits, on account of sloth,
or fear of sinning, or for any similar reason, note this. For of
them will Christ demand an exact account of these gifts in the
Day of Judgment. Observe also, that those who have received
few talents, often, through sloth, leave them idle, and, as it were,
bury them; whilst those who have received more are stimulated
by them, and either use them rightly and meritoriously, or else
abuse them to vanity. And these last are punished not so much
for letting their talents lie idle, as for misusing them! Thus we
commonly see that those who have great powers of intellect, if
they do not employ them for good purposes, do so for bad.
Ver. 19. After a long time, &c. This reckoning Christ makes
with every one severally at death, and the particular judgment.
He will make it publicly in the general Judgment.
Ver. 20. And he that had received five talents came near, &c.
Hear how pathetically S. Gregory depicts this scene : " In that
great examination the whole multitude of the elect and the
reprobate will be led forth, and it will be shown what each hath
done. Then Peter will take his stand, with Judaea converted at
his side. There Paul, with, I might almost say, a converted world.
There will be Andrew with Achaia, John with Asia, Thomas with
India, which they will bring into the presence of the Judge.
There will appear all the rams of the Lord s flock, with the souls
which were given them for their hire. When, therefore, so many
THE SAINTS PRESIDE ON EARTH. 1 27
shepherds with their flocks shall come before the eyes of the
Eternal Pastor, what shall we, miserable ones, be able to say, if
we return before the Lord empty, we who have the name of
pastors, but have no sheep, which we have fed, to present ? "
Ver. 21. His lord said unto him, Well done, &c. Luke has
(xix. 19), Be thou over Jive cities. The parable is taken from the
idea of a king, who is accustomed to reward his faithful servants
by setting them over many cities. It signifies also that the Saints,
who use diligently the grace that God gives them, will be sharers
in the glory and joy of His kingdom, but in greater or less degrees
according to the labour and merit of each.
Our Salmeron is of opinion that it is here intimated, and tacitly
promised, that the Saints in Heaven shall be set by God to preside
over the places in which they laboured while on earth, so that in
those places they may heal diseases and work miracles, because they
have deserved this by their labours. That thus S. James works
miracles at Compostella and in Spain; S. Dionysius at Paris and
in Gaul ; S. Ambrose at Milan ; S. Boniface in Germany.
Vers. 22, 23. He also that had received two talents , &c. The
Arab, has, And these are the jive * talents which I have gained, as
though the servant showed them, and offered them to his master.
The same thing is said as in vers. 20 and 21, save that there there
were five talents, here there are two. For, as S. Jerome says,
"The Lord does not regard so much the greatness of the gain,
as the good-will and the desire. And it is possible that he who
receives two talents, by trading diligently with them, may merit
more than he who receives five, and uses them in a lukewarm
manner." Thus S. Nicolas Tolentinus passed his life in constant
prayer and the practice of austerities. He used to fast on Mon
days, Wednesdays, Fridays, and Saturdays on bread and water,
in honour of the Blessed Virgin, and used to punish himself by
means of an iron chain. Six months before his death he heard
daily at vespers angelic songs, which invited him to the marriage
* This would seem to be a mistake for two.
I2 8 S. MATTHEW, C. XXV.
feast of the Lamb in Heaven. Just before his death he was
filled with a marvellous joy. Being asked the reason, he said, " My
Lord Jesus Christ, leaning upon His mother and our father
Augustine, is saying to me, Well done, good and faithful servant,
enter into the joy of thy Lord." Presently joining and lifting
up his hands, and raising his eyes to the Cross, he said, "Into
Thy hands, O Lord, I commend my spirit." And thus with joyful
countenance he resigned his soul to God, A.D. 1306, on the loth
of September.
Vers. 24, 25. Then he which had received the one talent, &c.
There is an emblem here which only pertains to the embellishment
of the parable. For this, says Frank Lucas, is the way in which
lazy servants excuse their idleness, throwing it upon the severity of
their masters. As if they said, "You are not willing to lose, but
always want to gain. And if gain is not brought you, you take away
the property of your poor servants for any reason, or none."
It is to be observed that the reprobate in the Day of Judgment,
when they behold the Saints thus rewarded by Christ and them
selves sentenced to Gehenna, will, out of despair and madness, in
veigh against Christ the Judge, and will shamelessly reproach Him
for His too great severity, and will impiously and blasphemously
throw the blame of their damnation upon Him. And thus they,
in hell, being driven to madness by the severity and eternal dura
tion of their torments, will continually blaspheme God, and Christ,
and the Saints, as though they were the authors of their sufferings,
directly or indirectly.
Vers. 26, 27. His lord answered and said unto him, &c. This
likewise is an emblem, and only signifies how we ought by all means
to increase the grace of God. Observe that they are called money
changers^ who make gain by exchange, and by lending and borrow
ing. This gain is lawful in the way of exchange and merchandise.
It is unlawful in the way of lending upon interest, and is the sin
of usury. Wherefore the Lord in this place does not speak so
much according to the abstract right of the matter, as parabolically,
partly because of the common practice of nations (for usury was
LOSS OF GRACE. 1 29
allowed in many nations, especially among the Jews, who think
that God permitted them to exact it from the Gentiles, in Deut.
xxiii. 19), partly as a deduction from the words of the slothful
servant, who attributed to his master the avarice of extorting
money, by fair means or foul, from himself or others. This
passage may, however, be accommodated to what is signified by
the parable in the following manner that God requires of us
interest, as it were, for His gifts and graces, but that He will
render us far greater interest of glory in Heaven. Hence the
saying, "If thou wilt lend, lend unto God." Also it is said in
Prov. (xix. 17), "He that hath mercy upon the poor lendeth unto
the Lord; and what he layeth out it shall be paid him again."
Ver. 28. Take from him the talent ^ &c. This, too, is only an
emblem. The Lord throws back the charge of avarice, with which
the slothful servant accused him. It is as if he said, " Thou seest,
thou slothful servant, that I do not covetously seek this gain
for myself, but for my servants. When I take back the talent
which I gave to thee, I do not put it away in a chest for myself.
1 bestow it upon him who used his five talents so well, that he
gained five other talents with them. He therefore deserves this
talent of yours, or rather mine, as a recompense of his labour
and merit."
But besides the emblematic character of these words, they are
also partly applicable to the thing signified by the parable. For,
in the Day of Judgment, God will actually take away His graces
from the reprobate, who have misused them. He often does the
same thing even in this life. Indeed, He always takes away from
a man the grace which makes him pleasing in the eyes of God,
when that man sins mortally, as when, for instance, he, through
sloth, neglects to perform some commandment of God, which is
binding under the penalty of mortal sin. But this which is added,
Give it to him that hath ten talents, is an emblem. It tacitly
intimates, ist. That the Saints, who diligently use the grace of
God, are worthy of greater grace ; and that as to the grace which
the unworthy and the slothful possess, it is not seldom, even in
VOL. III. I
130 S. MATTHEW, C. XXV.
this life, transferred from them to the former. Thus it is said in
Apoc. iii. n, "Hold fast that thou hast, that no man take thy
crown." 2d. That the Saints in Heaven will rejoice, both on
account of their own talents, as well as those of the reprobate.
3d. Because God, in Heaven, will bestow all gifts, all endowments
and graces, even those which the reprobate have possessed in this
world, upon the Blessed. For Beatitude is a state which is perfect
by reason of the aggregation of all good, as Boetius says. Under
stand that these gifts are here spoken of, not as to their number,
but as to their kind.
Ver. 29. For unto every one that hath, &c. The Arab, is, Unto
him that hath shall be given, and shall be added ; and from him
that hath not shall be taken away that which is with him.
To every one that hath. S. Chrysostom and S. Augustine explain
this to mean, all who rightly use their talents. For he, in truth,
possesses a talent who rightly uses it. For the idle person, who
does not make use of it, does not appear really to have it.
But he who hath not, that is to say, the gain of the talents and
the grace acquired by him ; or, he who has not, in the sense that
he does not use his talent, as I have said, even that which he
seemeth to have, that is, the talent which he has suffered to lie idle,
so that he has not so much had it, as seemed to have it, shall
be taken away from him. After a like fashion saith the comic
poet, "The covetous man lacks that which he hath as much as
if he had it not." He hides it in his chest, so that it is the
chest which hath it, not himself. The covetous man does not
so much possess his gold, as he is possessed and owned by his
gold. He is its slave.
From this passage Theologians derive the maxim, that "God is
never wanting to him who does his best" Nor does He refuse
to add even more and more grace to him who heartily co-operates
with it, even to the final gift of perseverance and glory. How
this is to be understood, see Suarez, Vasquez, Bellarmine, and
others in their works on Grace.
Ver. 31. But when the Son of Man, &c. . . . upon the seat of
MAJESTY OF CHRIST. 131
His majesty, as Judge of all, sitting upon a glorious cloud. Here
Christ graphically sets forth the manner and idea of the Last
Judgment, that all may imprint it on their mindsj and so by the
constant remembrance of it, stir themselves up to purity of life
and zeal for good works.
The majesty of Christ will appear, ist. By the previous sound
ing of the awful trumpet of the Archangel, which will be heard
throughout all the world. 2d. By the previous lightnings and
thunderings, tempest and hail, according to the words in Ps.
xcvii. 3. 3d. Because Christ shall appear in His glorious body,
brighter than the sun, as it is said in Isaiah, "Then shall the
moon be ashamed and the sun be confounded, when the Lord
of Hosts shall reign," taken in the mystical sense. For there
is another and literal interpretation of these words, as I have
shown in commenting upon the passage. 4th. Because He shall
descend from Heaven accompanied by innumerable legions of
angels. 5th. Because there shall stand before Him in judgment
all emperors, pontiffs, kings, prelates, princes, philosophers, orators,
and all men and nations whatsoever. 6th. Because He shall
judge them not as belonging to others, but as His own Servants.
For all men and angels are the Servants of Christ not only as
He is God, by the right of creation, but also as He is man, by
virtue of the Hypostatic Union with the WORD, and by right
of merit. For Christ merited this by His lowly obedience even
to the death of the Cross, according to what the Apostle says
(Phil. ii. 7, 8), " He humbled Himself, and became obedient unto
death, even the death of the cross. Wherefore God also hath
highly exalted Him, and given Him a Name which is above every
name ; that at the Name of Jesus every knee should bow, of
things in Heaven, and things in earth, and things under the earth ;
and that every tongue should confess that Jesus Christ is Lord,
to the glory of God the Father." Though men, indeed, are the
servants of Christ by the peculiar right of redemption. For
Christ hath redeemed them from death and hell, and bought
them with the costly price of His own Blood.
S. MATTHEW, C. XXV.
And all the angels with Him. Therefore in the Day of
Judgment not one angel shall remain in Heaven, but all shall
descend at the same time with Christ. They shall accompany
Him to do Him honour, as God, and Lord, and Saviour, that
they may surround and minister to Him as He is Man. More
over, it is probable that the angels shall then assume bodies of
condensed air, and in them shall appear in glory. For otherwise
this glory and power of Christ, as encompassed by the angels,
would not be beheld by the wicked, on whose account chiefly
it will then be manifested. Nor would that army of angels
increase His outward majesty, which is what Christ is here
describing. When, therefore, there shall be that innumerable
multitude of angels, their many thousands of thousands will fill
the higher regions of the air, far and wide, in every direction,
yea, the very sky itself, affording the appearance of an infinite
army.
It is also exceedingly probable that the devils also will assume
bodies, and appear in them, but bodies that are foul, dreadful,
and horrible.
And there shall be gathered together before Him all nations, i.e.,
all men sprung from Adam, from the first even unto the last,
of every family and nation, however fierce and barbarous. Also
little ones and infants, although the case and judgment of infants
is not here properly treated of, but only that of adults, who by
their good or bad works have deserved Heaven or hell Where
fore there will be there very many millions of men, so that the
valley of Josaphat could not contain. them all. Wherefore God
shall at that time turn the Mount of Olives and the other
mountains into a plain, that there may be space to hold so many
myriads of men. For all the reprobate shall stand upon the
earth. But the Saints, especially the more* eminent ones, such
as the Apostles, shall be raised up into the air, where they shall
sit as assessors with Christ.
That little children will appear in the Day of Judgment is
exceedingly probable, though Durandus denies this (2, disp. 33,
SHEEP AND GOATS. 133
qu&st. 3). The reasons that make it probable are: ist. Because
Christ is the Judge of all men whatsoever, therefore also of
infants. 2d. Because infants shall rise again as well as adults,
and that "in a perfect man," as the Apostle says (Eph. iv. 13),
that is, adult age and stature. They will see therefore and
know that all men are rising with them, to stand and be judged
at the tribunal of Christ. 3d. Because many infants have been
made Saints and Martyrs by Baptism or martyrdom. Such were
the infants who were slain by Herod. These therefore, as well as
adults, shall hear from Christ the words, Come, ye blessed of My
Father. 4th. Because the infants who have died in original sin
among all nations, for so many thousands of years, will be very
many. Lessius thinks that their number will be a thousand
millions (de Perfect. Divin. cap. 22, num. 143). And these cannot
be hid; but rising again, they will appear upon earth. And
these too, being separated one from another, shall receive their
sentences from Christ. They shall neither be condemned, like
the adult reprobate, to the fire of hell ; neither shall they be
adjudged to Heaven to see God, as the adult elect.
And He shall separate them. He compares the elect to sheep,
because of their innocence, modesty, humility, obedience, and
patience; the reprobate to goats, because this creature has a
fetid smell. It is fierce, immodest, lascivious. It walks in pre
cipitous places. And it is quarrelsome. Such are the wicked.
Wherefore under the Old Law goats were wont to be offered as
sin-offerings.
There was a type of their separation in the case of those who
blessed on Mount Gerizim, and those who cursed on Mount Ebal
{Deut. xxvii.).
And He shall set the sheep, &c. For the right hand is the
symbol of felicity, glory, and victory. The left, of unhappiness
and disgrace.
Then shall the King say to those on the right hand, &c. " Come
from darkness to light, from slavery to the liberty of the children
of God, from labour to perpetual rest, from death unto life, from
S. MATTHEW, C. XXV.
the society of wicked men to the company of angels, from contest
to triumph, from the billows of temptation to the light of glory,
and the Heaven of eternal happiness."
In a moving manner does S. Hippolytus, the Martyr, enlarge
upon these words (Tract, de Consiimmat. Saculi], speaking of the
different Orders of the Saints. "Come, ye Prophets, who were
banished for My Name s sake. Come, ye Patriarchs, who were
obedient unto Me before I came into the world, and who deserved
My Kingdom. Come, ye Apostles, partakers of My sufferings,
for the sake of the Gospel, when I lived amongst men. Come,.
ye Martyrs, who confessed Me before tyrants, and endured great
torments and sufferings. Come, ye Priests, who offered pure
sacrifices unto Me day and night, and immolated day by day
My precious Body and Blood. Come, ye Saints, who practised
self-denial in mountains, and in dens and caves of the earth, who
by continence and prayers did service to My Name. Come, ye
Virgins, who chose Me for your Bridegroom, and loved not another
besides Me, who by martyrdom, and the diligent practice of
religion, were united to Me, your immortal and incorruptible
Spouse. Come, ye who love the poor and strangers. Come, ye
who kept My love, who am Love. Come, ye friends of peace, for
I am peace."
Christ judges and rewards the elect before He punishes the
reprobate; for it is natural to Christ to reward; it is His strange
work to punish.
The King. Christ the Judge has on His thigh a name written,
" King of kings and Lord of lords" (Apoc. xix. 16).
Blessed of My Father. Those whom My Father, whose special
attributes are omnipotence, empire, and predestination, "hath
blessed with all spiritual benediction in heavenly things" (Eph. t
i- 3)) tnat i s j "whom He loved and predestinated from eternity,
justified in time, and now will glorify : to whom He gave grace
and perseverance in good works until the end of their lives,
and therefore He has now, through Me, given them for their
merits the reward of celestial glory." Come therefore, ye
THE HEAVENLY KINGDOM. 135
Blessed, thrice and again Blessed, whom God loved and predes
tinated before the world, cleansed and sanctified in the world,
and now will magnify after the world, as S. Augustine says in his
Soliloquy.
Observe : the judgment of Christ will not be performed in a
moment of time, as will be the case with the general Resurrec
tion (i Cor. xv. 52), but will occupy some considerable period.
For there will be an examination and opening of the conscience
of each person, in which Christ will lay open to every man his
own and others deeds by an inward illumination, and will pro
nounce His own sentence upon each, according to his deserts.
And He will cause all to see that this sentence is just and right ;
and He will not give any opportunity for taking exception or
for prevarication. "It will be," says S. Augustine (de Civit.
xx. 14), "an effect of the Divine power, that every one will
have recalled to their memory their deeds, both good and bad.
And by a glance of the mind they will be perceived with a
marvellous swiftness, so that this knowledge will either accuse or
excuse their consciousness." All this will occupy time, though
but a very short time. After this will Christ pronounce, as it
seems, the general award of eternal felicity, with an audible voice,
to all the Saints, when He says, " Come, ye blessed of My Father"
c. ; and then will pass sentence upon the reprobate, saying,
"Depart, ye airsed"
Possess ye (Vulg.) ; Gr. xXtj^ovopujffari, inherit (Eng. vers.). "For
if ye are sons, then heirs, heirs of God, and joint heirs with
Christ" (Rom. viii.). "O of what great glory, of what great
blessedness, are those words ! He does not say, Receive ye ;
but, Inherit ye, as though it were your own, your Father s;
as though it were your very own, belonging to you from the
beginning."
The Kingdom : the highest Heaven, with all its goods, such
as the vision and fruition of God, the society of Saints and
Angels.
from the constitution of the world ; Arab, before the constitution of
136 S. MATTHEW, C. XXV.
the world. That is to say, from eternity. It means that the whole
universe was created by God for the sake of the Blessed, that they
may be eternally blessed in Him. Moreover, this glory of the
Saints had been prepared and predestinated i. From eternity.
For God from eternity determined to create the Saints and the
world, that He might bless them in it, and cause them to share in
all His goods. 2. From the creation of the world. For God created
the empyrean and the world for this end, that it might be the seat
and kingdom of the Blessed. As S. Chrysostom says (Horn, i, in
Epist. ad Tituni), "Herein is manifested our dignity, that not just
now merely, but from of old, from the very beginning, have we been
loved." And (Horn. 34, in Gen.), "Behold the excellence of the
goodness of God ; how great is the mercy which He hath extended
to our race, that before the foundations of the world were laid, He
deigned to prepare for us the fruition of the Kingdom of Heaven."
O how sweetly will this voice of Christ fall upon the ears of the
elect ! What thanks will they render Him ! How will they exult !
We cannot doubt but that with the utmost reverence they will pros
trate themselves before Him, and gladly confess that it is by His
Blood and merits they have been brought to such great felicity.
This is plain from the Apocalypse (chaps, v. and vii.), where we
may hear their doxologies and songs of victory, which in full chorus
they sing to God and Christ.
Ver. 35. For I was an hungered, &c. . . . a stranger, and ye collected
Me (Vulg.), i.e., into your houses or other hospices. Observe here
that Christ puts one sort of good works, by which the Saints will
merit the eternal glory decreed to them by Christ in the judgment,
instead of every kind of good works. He only speaks of works of
mercy, both because they are, as it were, natural and everywhere
at hand, and have to do with every one. For there are very many
everywhere who are wretched. As also because the common people
make most account of these works, since they themselves are less
capable of giving themselves to fasting, prayers, and other lofty
things. Further, no one can excuse himself from the performance
of them; and, as S. Augustine says, they are most profitable for
DUTY TO THE NEEDY. 137
obtaining the grace of God. Hear S. Basil (Cone. 4, de Efamosyn.\
"That bread, which thou holdest back, belongs to the hungry ; the
naked claims that garment which thou art keeping in thy chest.
That shoe which is mouldering away at home is his who is shoeless.
Thus thou art wronging just as many as thou dost not help with
thy goods whilst thou mayest." "Blessed," says David, "is the
man that is merciful and lendeth; he guideth his words with
discretion " (Ps. cxii. 5) ; or, as S. Chrysostom reads, " he renders
his accounts." As much as to say, " He will render a most excellent
account of his life; he will plead successfully his cause before
the Supreme Judge." "And indeed," says the same S. Chrysos
tom, " it must needs be that the soul which is rich in mercy can
never be overwhelmed with heavy troubles of the mind." And
again, " Uselessly will sins accuse him whom the poor man excuses.
And he cannot be excused whom the poor man s hunger accuses.
He will witness a terrible day who shall enter into the Judgment
without the intercession of the poor. He who lends to a poor man
makes the Judge Himself his debtor " (S. Peter Chrysolog. Serm. 40).
Moreover, we cannot doubt that many will be saved or con
demned because of other virtues and sins of greater importance.
For there are numbers who can scarcely practise works of mercy,
as paupers, children, Religious, who do and practise greater things,
as chastity, obedience, evangelical poverty, contemplation, conver
sion of others, on account of which they shall obtain greater rewards
from Christ, according to His words, "Blessed are the poor in
spirit, for theirs is the kingdom of Heaven," &c.
Wherefore it does not appear that Christ will pronounce these
words with an audible voice, as He will the sentence itself of salva
tion or condemnation ; but He will reveal them to the heart of each
by a sort of spiritual instinct. From this it is plain that the elect
are chosen, and have Heaven awarded to them because of their good
works. Therefore good works deserve Heaven and heavenly glory.
Therefore this glory is given by Christ to the Saints for an inherit
ance, as it were, as unto sons, and at the same time as a reward,
as to those who merit it and are worthy of it. For God does
138 S. MATTHEW, C. XXV.
not give the Kingdom to sons whether they be worthy or unworthy,
as is often the case among men.
There are six principal corporal works of mercy which Christ
here speaks of, viz,, to feed the hungry, to give drink to the thirsty,
to take in strangers, to clothe the naked, to visit the sick, to com
fort and redeem captives, to which may be added a seventh, to
bury the dead, which is commanded in Tobit. There are as many
spiritual works of mercy, which Christ here would have us under
stand under the corporal works. They are as much superior to
the corporal works as the soul is superior to the body. They are
to correct sinners, to teach the ignorant, to give good advice to the
perplexed, to pray to God for the salvation of our neighbours, to
comfort the sorrowful, to bear injuries patiently, and to forgive
injuries. Concerning these, see Peter Canisius in Opere Catechistico.
Naked, &c. This is what Christ said (ix. 13), "I will have mercy
and not sacrifice." For mercy is a covering, and, as it were,
redeems the faults and miseries of the merciful. Hear S. Augus
tine (Serm. 33, de Divers.}, "It is written, as water extinguishes
fire, so doth alms extinguish sin. Surely to those whom He is
about to crown will He attribute alms alone as though He said,
* It were difficult that, if I should examine and weigh you, and most
carefully scrutinise your deeds, I should not find something to con
demn you ; but go ye into My Kingdom, for I was hungry, and ye
fed Me. Ye go into My Kingdom, not because ye have not sinned,
but because ye have redeemed your sins by alms. "
Vers. 37-39. Then shall the righteous say, expressing their wonder
at Christ s liberality towards them, not so much with their lips as in
their hearts. When saw we. By this word when is expressed at
once the profound humility and the exultation of the Saints in that
they hear their few and poor works made so much of by Christ, as
that He should count them as done to Himself, because they were
done to the poor for love of Christ.
And the King shall answer, &c. . . . one of the least of these. The
word these strictly denotes the Apostles, and Religious and Apostolic
men similar to them, who shall sit as assessors with Christ as Judge.
S. LOUIS OF FRANCE. 139
In this world they were accounted the least and most abject. And
to themselves in their humility they seemed to be the very least of
all. Inasmuch as they voluntarily embraced poverty of spirit, they
gave themselves up altogether to the cross of Christ and to the
preaching of the faith. But in the second place, all poor Christians
who, having been bom again in baptism, have been by grace made
children of God, and therefore brethren of Christ, are denoted by
the word these. Observe that infidels and the reprobate, though
they may have been once brothers of Christ, are not here counted
worthy of the name. Still He does not forbid giving them alms.
Well says S. Cyprian in his Treatise on Almsgiving, "What more
could Christ declare unto us ? How could He do more to provoke
to works of justice and mercy, than by pronouncing that whatever
is done to the poor and needy is done to Himself? That he who
is not moved by the consideration of his brother in the Church may
be moved at least by considering Christ. And that he who does
not think of his fellow- servant in labour and need, may at least think
of his Master, who stands in the place of him whom he despises."
This was the reason why S. Louis, king of France, was accustomed
to distribute food with his own hands to two hundred poor persons
on all vigils and festivals, and to wash their feet on Saturdays. He
also daily entertained at his own table three poor old men, and
afterwards ate what they left. When some persons objected that
this was derogatory to the majesty of a king, he made answer, " I
revere Christ in the poor, Christ who said, What ye do unto the
least of Mine, ye do unto Me. " And he was wont to add, " The
poor prepare Heaven for themselves by patience, but the rich by
alms and reverence, whereby they love and venerate the poor as
the members of Christ." O wise and holy king ! Would that
kings and princes would follow in his steps !
From these words of Christ S. Francis was wont to encourage his
Friars freely to solicit alms. He himself was wont to beg upon the
great Festivals. He said that the words of the Psalmist, " Man did
eat angels food," were fulfilled in holy paupers. For that, he said,
was angelic food which , was asked for the love of God, which, at
140 S. MATTHEW, C. XXV.
the suggestion of the angels, was bestowed for the love of God, and
which holy poverty collected from door to door.
Ver. 41. Then shall He say to those on the left, &c. Note the anti
thesis : Christ says to the elect, " Come to Me and to My glory."
But to the reprobate, "Depart from Me, to the devil and hell,
because in life ye clave to the devil, and not to Me." The word
depart denotes the pain of loss (poena damnt), which is the depriva
tion of the glory of Heaven for ever. But the vrordjire denotes the
pain of sense ; for the fire of hell burns continually, not only the
bodies, but the souls of the wicked, and yet does not consume them.
This punishment is very dreadful. For to be banished from God,
from Christ, from Heaven, from the Saints, from everything that is
good, is horrible torment. Wherefore S. Chrysostom (Parcen. i,
ad Theodor. lapsum) thinks that the deprivation of the vision of
God is a greater torment to the damned than the fire of hell.
Others entertain the opposite opinion. Isaiah says, "The wicked
shall not behold the glory of the Lord" (xxvi. 10). Cursed, those
whom God will curse as His enemies. Into the fire, therefore
there is real fire in hell, and that far fiercer and of a different
nature and quality from earthly fire. This is the teaching of S.
Ambrose (in cap. 14, S. Luc.), S. Jerome (in Isa. chaps. Ixv., Ixvi.),
Damascene (lib. 4, cap. tilt.).
Moreover, this fire is fed by sulphur, which also God will preserve
for ever, that it may continually burn the wicked. This is the fire
with which Moses threatened the Jews in Deut. xxxii. 22, "A fire
is kindled in My fury, and it shall burn unto the lowest hell."
Hear what S. Chrysostom says, "They shall be thrust into the river
and the sea of fire, a sea which can never be crossed, in which the
waves of fire rise mountains high. Fire, I say, but not earthly fire,
but far more terrible than any here, whose flames fill the great
abyss, so that on every hand the fire seems ready to overwhelm,
like some immense wild beast. If we cannot describe in language
the most bitter torments of that fire and those flames, what shall we
say of them? especially when we consider that a man placed for
one moment in earthly fire would die; but there they are burnt
EVERLASTING PUNISHMENT. 14!
and suffer, and never will that which is burnt be consumed " (Horn.
44 in loc.}.
Everlasting. Origen, therefore, is in error in thinking that the
pains of hell shall cease, and that the wicked shall be delivered
out of them on the completion of the Platonic year, that is, after
several thousands of years. For the eternity of punishment in
hell is here expressed. So Bede, Theophylact, and others passim.
This will be the awful punishment, which will drive the damned
to despair, fury, madness, to blaspheming God, their parents,
comrades, and all creatures, because so long as Heaven shall
last, so long will there be a hell. It shall last as long as God
Himself and the universe shall endure. So long shall the repro
bate endure, "and shall be tormented day and night for ages
of ages" (Apoc. xx. 10). Think of this fire when lust, or ambi
tion, or any other temptation entice thee, and say to thyself,
" I will not purchase everlasting fire at the price of a little
pleasure."
S. Hippolytus the Martyr enlarges upon these words of Christ
in a very moving manner in his Treatise on the End of the World.
He introduces Christ as reproaching the wicked for their abuse
of His benefits, "It was I who formed you, and ye clave to
another. I created the earth, the sea, and all things for your
sakes, and you misused them to My dishonour. Depart from Me,
ye workers of iniquity, I know you not. Ye have become the
workmen of another master, even the devil. With him possess
darkness, and the fire which shall not be quenched, and the worm
which sleepeth not, and the gnashing of teeth." After an interval
he adds, " I formed your ears that you should hear the Scriptures,
and you applied them to songs of devils, to harps, and jokes.
I created your eyes that ye might behold the light of My com
mandments, and follow them; but ye opened them for adultery,
and immodesty, and all uncleanness. I ordained your mouth for
the praise and glory of God, and to sing psalms and spiritual songs ;
but ye applied it for the utterance of revilings, perjuries, and blas
phemies. I made your hands, that you should lift them up in
142 S. MATTHEW, C. XXV.
prayers and supplications; ye have stretched them out in thefts
and murders." And thus he proceeds.
After He has pronounced this sentence, Christ will drive them
from Him by means of the demons into hell. Yea, all the elements,
together with the heavens, shall rise against them. For, as it is
said in Wisdom (vi. 18), "He shall arm the creatures to take
vengeance upon His enemies, and the whole world shall fight for
Him against the foolish ones. The right aiming thunderbolts shall
go forth. The water of the sea shall rage against them, and the
rivers shall flow together upon them. A spirit of strength shall
stand against them, and like a whirlwind shall divide them."
Prepared for the devil and his angels, that is, for their chief prince
and his armies, Arab. From hence it is plain that the fire of hell
was primarily, and per se, prepared by God for the demons, but
as a consequence was prepared for men who imitate the disobed
ience of the devils. Moreover, this fire was prepared by God
from everlasting, after the foreseen sin of Lucifer and the demons.
For their God decreed to form it for their punishment. But it
was actually made, in time, by God at the commencement of the
universe, before the creation of man.
The Syr. instead of devil has accuser, which is the meaning of
the Gr. 6/a/3oXof, for such is Lucifer, who accuses holy men, and
even their just works, before God. Hence in the Acts of S. Mon-
tanus and his companions, martyrs, the accuser and eliminator of
the martyrs is called diabolus, because he acted his part before the
tribunal of the heathen judges.
Vers. 42, 43. For I was an hungered, &c. The word "for"
gives the reason why they are condemned to the fire prepared
for the devil, because, that is, they imitated his mercilessness.
"For," as Theophylact says, "they who are without compassion
are devils." These men are condemned for the omission of the
works of mercy, both because every one is bound to the per
formance of these works when he sees his neighbour in need,
as well as because they neglected to expiate their other sins
by almsdeeds, according to the saying of Daniel to Nebuchad-
THE INGRATITUDE OF THE WICKED. 143
nezzar, "Redeem thy sins by almsgiving, and thy iniquities by
mercy to the poor" (Dan. iv. 24, Vulg.). Whence S. Augustine
asserts that some men cannot be saved without almsgiving. Now,
if he who is convicted of not having given alms shall suffer so
great a punishment, says S. Gregory, what shall be the penalty
of him who has committed murder or adultery, or who has
blasphemed God and His saints ?
Every word is emphatic, and reproaches the reprobate with
peculiar ingratitude. / was an hungered, I, who arn your God,
your Lord, and your Redeemer, and ye gave not unto Me, that
which I had given you, to eat, not partridges and capons, which
ye ate yourselves, but simply bread. "Each circumstance," says
S. Chrysostom, "suffices for their condemnation; as the simple
nature of the request and the power to grant it : for bread is
asked ; then there is the misery of the petitioner, poor and a beggar :
the greatness of the reward to be obtained, for a kingdom is
promised : the dread of the punishment, for hell is threatened :
the dignity of the receiver, for God receives, through the hands of
the poor : the right which there is to bestow, for it is the highest
form of justice to render unto God His own. Yet from all these
things they were held back by covetousness."
Ver. 45. Then He shall answer them, saying, &c. Learn from
hence how greatly to be esteemed are the mean and poor,
especially Saints and Religious, whom Christ here calls His own
property, as it were. Wherefore S. Francis sharply rebuked one
of his Friars for finding fault with a certain beggar, and saying
that, perchance, he was proud in his mind, and ordered him to
ask his pardon on his knees. And he gave his reason. "My
son," he said, " thou hast not sinned against the beggar so much
as against Christ. Forasmuch as Christ is offered to us in the
person of the poor, as it were in a glass. As often therefore
as the poor and infirm meet thee, think of and humbly vene
rate the poverty and infirmities which Christ deigned to endure
for us."
Ver. 46. And these shall go ; Gr. shall go away, &c. . . . punish
144 s - MATTHEW, C. XXV.
mefit, that is, of fire and burning. Whence S. Augustine reads
(Tract. 21, in Joan?)) into burning. It means, they shall be burnt
in hell, but not burnt up, nor consumed, so as to be annihilated,
which the lost will desire.
Everlasting, because they have most grievously offended the
Eternal God. For mortal sin, because it is an injury against the
Infinite God, has in it an infinite wickedness, therefore it deserves
an infinite punishment. But, forasmuch as punishment infinite in
intensity can neither be given nor yet endured by man, there shall
be given to the reprobate a punishment of infinite duration which
shall last for ever and ever.
The author of the book on the Spirit and the Soul, in the works
of S. Augustine, forcibly depicts the dreadfulness of this punish
ment. He says, there is to these miserable beings death without
death, end without end, consumption without being consumed
For death also shall always live, and the end shall always be
beginning. Death shall destroy, and not annihilate. Pain shall
torment, and not put fear to flight. The flame shall burn, but
shall not disperse the darkness. For there shall be darkness in
the fire, fear in the darkness, and pain in the burning. Thus
shall the reprobate be tormented without hope of pardon or
mercy, which is the misery of miseries. For if, after as many
thousands of years as they had hairs upon their heads, they
might hope for an end of their punishment, they would sustain
it with far greater ease; but because they neither have nor will
have any hope, they will fall into despair, and will have no
strength to support their torments.
Hence S. Cyprian (Lib. de Laud. Martyr, cap. 5), "Paradise
flourishes by the witness of God ; hell embraces, the eternal fire
consumes those who deny it. It is a dreadful place whose name
is hell with a great murmuring and groaning *of those that wail,
and with flames bursting out through the horrible night of thick
darkness."
From what has been said, we may consider and imagine how
bitter and how sad must be the future everlasting separation
LIFE ETERNAL. 145
between the lost and the saved, when the one shall ascend up
into Heaven to everlasting happiness, and the others shall go
down into hell to everlasting fire. Never again, to all eternity,
shall they behold the Saints not even their friends, their brothers,
or their parents. For there is a great gulf fixed between the two,
as Abraham said to the rich glutton. Thou, therefore, who art
wise, ascend daily into Heaven, and descend into hell, that from
thence thou mayest gain incentives to flee from vice and pursue
virtue. Truly does S. Chrysostora say (Horn. 2 in Epist. 2 ad
Thessal.), " No one who has hell before his eyes will ever fall into
hell. No one who despises hell will escape it." We may say with
S. Diethelmus, in Ven. Bede s History of the English, "I have
seen worse and more dreadful things in hell" By this means we
shall bravely sustain and overcome all temptations, persecutions,
infirmities, and tribulations through fear of the judgment and of
hell.
Life eternal. By these words is meant the receiving of all health,
all strength, all honour, all glory, all pleasure, all joy, and every
thing that is good. For these are the things which those enjoy
who truly live ; for to live in hunger, thirst, disease, ignominy, pain,
is not so much to live as to die continually.
VOL. III.
CHAPTER XXVI.
3 The rulers conspire against Christ. i^Jtidas selleth him. 17 Christ eateth the
passover. 47 He is betrayed by Jttdas.
AND it came to pass, when Jesus had finished all these sayings, he said unto
his disciples,
2 Ye know that after two days is the feast of the passover, and the Son of man
is betrayed to be crucified.
3 H Then assembled together the chief priests, and the scribes, and the elders
of the people, unto the palace of the high priest, who was called Caiaphas,
4 And consulted that they might take Jesus by subtilty, and kill him.
5 But they said, Not on the feast day, lest there be an uproar among the
people.
6 H Now when Jesus was in Bethany, in the house of Simon the leper,
7 There came unto him a woman having an alabaster box of very precious
ointment, and poured it on his head as he sat at meat.
8 But when his disciples saw it, they had indignation, saying, To what pur
pose is this waste ?
9 For this ointment might have been sold for much, and given to the poor.
10 When Jesus understood it, he said unto them, Why trouble ye the woman?
for she hath wrought a good work upon me.
1 1 For ye have the poor always with you ; but me ye have not always.
12 For in that she hath poured this ointment on my body, she did it for my
burial.
13 Verily I say unto you, Wheresoever this gospel shall be preached in the
whole world, there shall also this, that this woman hath done, be told for a
memorial of her.
14 IT Then one of the twelve, called Judas Iscariot, went unto the chief
priests,
15 And said unto them, What will ye give me, and I will deliver him unto
you ? And they covenanted with him for thirty pieces of silver.
1 6 And from that time he sought opportunity to betray him.
17 IT Now the first day of the feast of unleavened bread the disciples came
to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the
passover ?
THE HOLY GOSPEL OF S. MATTHEW. 147
1 8 And he said, Go into the city to such a man, and say unto him, The
Master saith, My time is at hand ; I will keep the passover at thy house with my
disciples.
19 And the disciples did as Jesus had appointed them ; and they made read
the passover.
20 Now when the even was come, he sat down with the twelve.
21 And as they did eat, he said, Verily I say unto you, that one of you shall
betray me.
22 And they were exceeding sorrowful, and began every one of them to say
unto him, Lord, is it I ?
23 And he answered and said, He that dippeth his hand with me in the dish
the same shall betray me.
24 The Son of man goeth as it is written of him : but woe unto that man by
whom the Son of man is betrayed ! it had been good for that man if he had not
been born.
25 Then Judas, which betrayed him, answered and said, Master, is it I ? He
said unto him, Thou hast said.
26 And, as they were eating, Jesus took bread, and blessed it, and break it,
and gave it to the disciples, and said, Take, eat : this is my body.
27 And he took the cup, and gave thanks, and gave it to them, saying, Drink
ye all of it :
28 For this is my blood of the new testament, which is shed for many for the
remission of sins.
29 But I say unto you, I will not drink henceforth of this fruit of the vine,
until that day when I drink it new with you in my Father s kingdom.
30 And when they had sung an hymn, they went out into the Mount of Olives.
31 Then saith Jesus unto them, All ye shall be offended because of me this
night ; for it is written, I will smite the Shepherd, and the sheep of the flock
shall be scattered abroad.
32 But after I am risen again, I will go before you into Galilee.
33 Peter answered and said unto him, Though all men shall be offended
because of thee, yet will I never be offended.
34 Jesus said unto him, Verily I say unto thee, That this night, before the
cock crow, thou shalt deny me thrice.
35 Peter said unto him, Though I should die with thee, yet will I not deny
thee. Likewise also said all the disciples.
36 IF Then cometh Jesus with them unto a place called Gethsemane, and saith
unto the disciples, Sit ye here, while I go and pray yonder.
37 And he took with him Peter, and the two sons of Zebedee, and began to
be sorrowful and very heavy.
38 Then saith he unto them, My soul is exceeding sorrowful, even unto death :
tarry ye here, and watch with me.
39 And he went a little farther, and fell on his face, and prayed, saying, O
my Father, if it be possible, let this cup pass from me : nevertheless, not as I
will, but as thou wilt.
40 And he cometh unto the disciples, and findeth them asleep, and saith unto
Peter, What ! could ye not watch with me one hour ?
41 Watch and pray, that ye enter not into temptation : the spirit indeed is
willing, but the flesh is weak.
148 THE HOLY GOSPEL OF S. MATTHEW.
42 He went away again the second time, and prayed, saying, O my Father, if
this cup may not pass away from me, except I drink it, thy will be done.
43 And he came and found them asleep again : for their eyes were heavy ;
44 And he left them and went away again, and prayed the third time, saying
the same words.
45 Then cometh he to his disciples, and saith unto them, Sleep on now, and
take your rest : behold, the hour is at hand, and the Son of man is betrayed
into the hands of sinners.
46 Rise, let us be going : behold, he is at hand that doth betray me.
47 And while he yet spake, lo, Judas, one of the twelve, came, and with him
a great multitude with swords and staves, from the chief priests and elders of the
people.
48 Now he that betrayed him gave them a sign, saying, Whomsoever I shall
kiss, that same is he ; hold him fast.
49 And forthwith he came to Jesus, and said, Hail, Master ; and kissed him.
50 And Jesus said unto him, Friend, wherefore art thou come ? Then came
they and laid hands on Jesus, and took him.
51 And behold one of them which were with Jesus stretched out his hand,
and drew his sword, and struck a servant of the high priest, and smote off
his ear.
52 Then said Jesus unto him, Put up again thy sword into his place : for all
they that take the sword shall perish with the sword.
3 Thinkest thou that I cannot now pray to my Father, and he shall presently
give me more than twelve legions of angels ?
54 But how then shall the scriptures be fulfilled, that thus it must be?
55 In that same hour said Jesus to the multitudes, Are ye come out, as against
a thief, with swords and staves for to take me ? I sat daily with you teaching in
the temple, and ye laid no hold on me.
56 But all this was done, that the scriptures of the prophets might be fulfilled.
Then all the disciples forsook him, and fled.
57 And they that laid hold on Jesus led him away to Caiaphas the high priest,
where the scribes and the elders were assembled.
58 But Peter followed him afar off, unto the high priest s palace, and went in,
and sat with the servants to see the end.
59 Now the chief priests and elders, and all the council, sought false witness
against Jesus, to put him to death ;
60 But found none : yea, though many false witnesses came, yet found they
none. At the last came two false witnesses,
6 1 And said, T\\\& fellow said, I am able to destroy the temple of God, and to
build it in three days.
62 And the high priest arose and said unto him, Answerest thou nothing?
what is it -which these witness against thee ?
63 But Jesus held his peace. And the high priest answered and said unto him,
I adjure thee, by the living God, that thou tell us whether thou be the Christ,
the Son of God.
64 Jesus saith unto him, Thou hast said : nevertheless I say unto you,
Hereafter shall ye see the Son of man sitting on the right hand of power, and
coming in the clouds of heaven.
65 Then the high priest rent his clothes, saying, He hath spoken blasphemy ;
CHRIST S FOREKNOWLEDGE. 149
what further need have we of witnesses? behold, now ye have heard his
blasphemy.
66 What think ye ? They answered and said, He is guilty of death.
67 Then did they spit in his face, and buffeted him ; and others smote him
with the palms of their hands,
68 Saying, Prophesy unto us, thou Christ, who is he that smote thee ?
69 IF Now Peter sat without in the palace : and a damsel came unto him,
saying, Thou also wast with Jesus of Galilee.
70 But he denied before them all, saying, I know not what thou sayest.
71 And when he was gone out into the porch, another maid saw him, and
said unto them that were there, This fellow was also with Jesus of Nazareth.
72 And again he denied with an oath, I do not know the man.
73 And after a while came unto him they that stood by, and said to Peter,
Surely thou also art one of them ; for thy speech bewrayeth thee.
74 Then began he to curse and to swear, saying, I know not the man. And
immediately the cock crew.
75 And Peter remembered the words of Jesus, which said unto him, Before
the cock crow thou shalt deny me thrice. And he went out, and wept bitterly.
And it came to pass, when He had finished, or completed, all that
He had spoken in the last chapter concerning the destruction of
Jerusalem and the end of the world, then He girded Himself to
meet His Passion, which was nigh at hand, and foretold it. He
would not seem to be ignorant of the things which were shortly
to come to pass, whilst He prophesied of those in the far distant
future. He would not have His disciples suppose that Christ
was ignorant of the things which were to befall Him, or that they
happened to Him against His will; but that they might know
that all was foreseen by Him. The meaning is, as S. Thomas
expresses it, "When Christ had fulfilled His offiice as a Teacher,
He began to prepare Himself for the office of a Redeemer and
a Saviour."
Ye know, &c., after two days. He said, therefore, these things
on the Tuesday evening, when, after the Hebrew custom, the
fourth day of the week, or Wednesday, was about to begin. This
was the reckoning employed with respect to festivals. For, as
Pererius says (on Gen. i. 5, on the words, "The evening and the
morning were one day "), " It is certain that the ancient Jews
reckoned their days by a threefold method." First, the legal day
from evening to evening. Secondly, the natural day from sunrise
S. MATTHEW, C. XXVI.
to sunrise. Thirdly, the common day from midnight to midnight.
Wherefore Christ saith truly, After two days shall be the feast of the
Passover, because after two days, that is to say, Wednesday and
Thursday, on the evening of Thursday, when Friday is about to
begin, is the Passover.
The Passover. This means in Hebrew, passing over, because the
angel passed over the houses of the Hebrews. YQI pasach means
to pass over. But the Syrians write pascha not with samech, as the
Hebrews, but with tsade, and then pascha signifies joy and glad
ness, for the feast of the Passover was a time of utmost joyfulness.
Then were gathered together, &c. Then means on the morning,
of the fourth day of the week, or Wednesday. It was on the
morning of this day that Judas came to them, and sold Christ to
them for the stipulated price of thirty denarii, according to the
general opinion of the Church, and as the same may be gathered
from S. Matthew s narrative. Wherefore from this council of the
Jews, and selling of Jesus, the ancient Christians were accustomed
to fast on Wednesday, as S. Augustine testifies (Epist. 86). More
over, the Greeks, and many inhabitants of Poland and Holland,
still abstain from eating flesh on Wednesday, because on that day
the flesh of Christ was sold.
Observe, we gather from S. Matthew s narrative that on these
two days Wednesday and Thursday Christ did not come into
Jerusalem, as He had done on the Sunday, Monday, and Tuesday,
but remained at Bethany, and only returned to Jerusalem towards
the evening of Thursday, that He might celebrate the Passover.
Take Jesus by subtilty by subtilty, because they were afraid lest
Christ should take Himself out of their hands, as He had done
before. Again, they seek a stratagem, that they might seize Him
without a tumult of the people. For they were afraid lest the
people, hanging upon the words of Christ, as a wry great prophet,
might fight for Him, and not suffer Him to be taken. Wherefore
it follows,
For they said, &c. It was not, therefore, out of regard for the
festival, but from fear of the people, that they were unwilling to-
SIMON THE LEPER. 151
take Jesus on the feast of the Passover. For at this feast a count
less multitude of Jews flocked together to Jerusalem, among whom
were many who had received salvation both of body and soul from
Jesus, who, they feared, would defend Him. Wherefore, "They
had no zeal for devotion, but for wickedness," says S. Jerome. In
like manner, Herod Agrippa did not wish to put Peter to death
until after the Passover (Acts xii.). For the Passover was to the
Jews a festival of liberty and joy, because in it they celebrated
their deliverance from the slavery of Egypt. Whence they were
accustomed to release condemned persons at that time, as they
released Barabbas. The rulers, therefore, had decreed to take
Christ and put Him to death after the Passover ; but in consequence
of the treachery of Judas, they changed their purpose. For the
counsel and purpose of God was, that Christ should die at the
Passover, in order that He might show that the antitype answered
to its type. For the sacrifice of a lamb, which took place at the
Passover, was a type that Christ would be sacrificed at that feast.
By this circumstance God signified that Christ was the very Paschal
Lamb, who suffered upon the cross for the redemption of the world.
In the house of Simon the leper. Matthew repeats more cir
cumstantially things which had already happened, in order to
relate the manner in which Christ was taken. For Judas was
moved to betray Christ to the Jews by the occasion of this
ointment, that he might by his treachery recover the price of
the ointment, and, like a thief, as he was, hide it in his coffers.
This feast, when Christ was in the house of Simon, took place
on the day before Palm Sunday, as is plain from S. John xii. i,
where it is said, six days before the Passover ^ which was Friday,
He came to Bethany. And it is added, they made Him a feast,
that is, Simon and his friends. This was on the Saturday, or the
Sabbath ; and the next day was Palm Sunday.
Simon the leper. Some of the Fathers are of opinion that
Simon had really been a leper, and had been healed by Christ.
Others think that Leper was a patronymic of the family of Simon,
either because he was descended from a leper, or because of
152 S. MATTHEW, C. XXVI.
some connection with lepers. Thus there were at Rome the
families of the Claudii (the Lame), and the Balbi (the Stutterers),
although there were many members of those families who were
neither lame nor stutterers.
There came to Him a woman, &c. This was the same feast
as that which S. John gives an account of (xii. i), as will be seen
by comparing these two Evangelists. S. Matthew relates it in
order to explain the occasion of Judas being moved to betray
Christ, as I have said.
You may object that John says, They made Him a feast, and
Martha served, which might seem to intimate that the feast was
in Martha s house, not in Simon s. I reply by denying the
inference. John does not say that Martha and Mary made Him
a feast, but simply, they, that is, some persons, made one. The
persons meant were the inhabitants of Bethany, friends of Jesus,
prominent among whom was this Simon the leper. But Martha
ministered at this supper, either because she was a neighbour, or
because she was a friend and relative of Simon.
A woman. Mary Magdalene, as S. John says expressly (xii. 3),
who, as she had two years before this repented, and washed the
feet of Jesus with her tears, and anointed them with ointment,
so upon this occasion likewise, six days before His death, she
did the same thing, partly from devotion, and partly by an
inspiration from God, as a kind of prophecy of Christ s rapidly
approaching death and burial.
Alabaster. Vessels made of alabaster, or onyx stone, which
Pliny says was an excellent material for preserving ointment
incorrupt (lib. 36, cap. 8), were made use of for this purpose.
Wherefore it is not surprising that this hollow vessel, which was
as thin and brittle as glass, might easily be broken by Mary
Magdalene, by striking it with a small hammer, -so that she might
pour the whole of the ointment upon the head of Christ. Unless
you prefer to think, with Suidas, that this so-called alabaster box
was a clear vessel without a handle, such as chemists have in
their shops to keep unguents and drugs in.
MARY S OINTMENT. 153
S. Epiphanius (lib. de Mensuris] says, "This box was a small
glass vessel of ointment, containing a pound of oil. It was called
alabaster because of its brittleness."
Ointment. I have shown on Eccles. ix. 8 that the Jews
followed the custom of the Arabians, Persians, Syrians, and other
Eastern nations in making use of unguents at their feasts for
purposes of refreshment, and as a hindrance to drunkenness.
Moreover, those ointments were not unfrequently not thick, such
as those which doctors make use of for blows and wounds, but
in a liquid state. They were confections of odoriferous herbs,
which refreshed and delighted the brain and the other parts of
the body. This particular ointment was fluid spikenard, as we
learn from S. John. Spikenard has a very sweet smell, and
abounds in Syria. Whence Tibullus, " His temples lately moist
with Tyrian (or better, Syrian} nard." It is certain that spikenard
compounded with oil formed a very precious ointment, which
the ancients made use of for anointing the head. (See Plin.
lib. xiii. caps, i and 2.)
Precious ; Gr. /Sa^ur/^ov, of great price; lit. heavy, because
money was formerly estimated according to weight, as by the
ounce, the pound. The Syriac adds, /"/ was very sweet ; S. Mark
says, spicati (Vulg.) ; S. John, pistici. I will explain the meaning
of these words in S. John xii. 3.
Upon His head. You will say that John has, she anointed the
feet of Jesus, &c. I answer that Mary Magdalene first anointed
the feet of Christ and then poured all the contents of the vessel
upon His head. To do this she broke off the narrow neck of
the bottle, as we gather from S. Mark. So S. Augustine (lib.
de Consens. Evangel. 79). John adds, she wiped His feet, that is,
before she anointed them, to cleanse them from dust. For Jesus
went about with the upper part of His feet uncovered, as I have
shown, x. 10. So Toletus. But if any one shall maintain that
she wiped Christ s feet after the anointing, in order to dry them,
I offer no objection. John, in order to show the surpassing
excellence of the ointment, adds, And the house was filled with
154 S. MATTHEW, C. XXVI.
the odour. In the Magdalene, therefore, was fulfilled the words
of Canticles i. 1 2, " When the king was on his couch my spikenard
gave its odour" (Vulg.). Also, "Thy name is as oil poured
forth."
Tropologicalfy : Origen says that oil or ointment is the work of
virtue, especially of mercy. If this be shown out of natural
compassion, as it is by infidels, not for God s sake, God accepts
it indeed, but not unto life eternal. But if it be done from love
to God, it is an excellent ointment of a sweet-smelling savour.
Again, if a good work be done to relieve the wants of the poor,
it is an anointing of the feet of the Lord. For the poor in the
Church are the mystical feet of the Lord. But if the work be
done for the glory of God, as in the way of zeal for chastity,
fasting, or prayer, it is an anointing of the Lord s head, a precious
ointment, with whose odour the whole Church is filled ; and this
is the proper work of the perfect.
2d. The Gloss says, "This woman who anointed the head and
feet of Christ signifies the faith of the Church, which, when it
preaches and invokes the Godhead of Christ, anoints His head :
when it preaches His humanity, His feet."
Lastly, he anoints the feet, who in an active life serves his
neighbour ; but he the head, who cleaves to God by contemplation,
and becomes one spirit with Him.
When the disciples saw it, &c. You may say that S. John
speaks only of Judas as murmuring. S. Augustine (lib. 2, de
Consens. Evang. c. 69) says that Judas was the leader and inciter
of this murmuring, who stirred up the other Apostles, in the
pretence of pity for the poor, to indignation, which in their case
flowed from a real affection of pity, but with him was a mere
pretence, springing from avarice.
Sold for much . . . three hundred denarii, -as Mark has. Judas
meant to say that this ointment ought not to have been used for
luxury and pleasure upon the head of Christ, but ought to have
been poured into the lap of many poor, to relieve their wants.
This was the opinion of Calvin, who, lest any one should make
CALVIN REFUTED. 155
use of the example of Mary Magdalene to approve of funereal
honours, in the way of lights, incense, and other like observances,
says that this action of hers must neither be approved nor imitated,
but only defended, as done by a special inspiration of the Holy
Ghost. But who cannot see that the spirit of Judas and Calvin are
identical ; and that the same Satan speaks by Calvin who erst spake
by Judas, whom Christ proceeds to confute ?
But Jesus knowing, &c., by the Divine Spirit their secret mur
muring, said) Why trouble ye, &c. Arab. Why do you blame?
A good work; xaXov, i.e., fair, honourable, worthy of highest praise.
For what can be more worthy and honourable than to anoint the
feet of God ? Who would not account himself happy if he might
but touch and kiss the feet of Christ ?
The poor ye have always, &c. The world is full of poor, to
whom ye may always do good; but I, after six days, am about
to die, and go away to Heaven, so that ye will not be able
either to see Me or to touch Me. Suffer then this woman s act
of service towards Me. In six days ye would vainly desire to
do the like.
For My burial. Christ might have excused Mary because of
the excellence of His Divine Person, which was anointed by her,
which made it more meritorious to expend the price of the
ointment upon Him than upon feeding the poor, as Theophylact
teaches. And the same argument holds good in the present
day with respect to the adornment of temples, altars, chalices,
&c. For this is done in honour of the person of Christ, to stir
up the devotion and reverence of others towards Him, when
there is no special necessity calling for the relief of the poor.
Or Christ might have excused her, because she performed this
anointing out of gratitude, piety, reverence. But out of modesty
He was unwilling to make use of these pleas. His only ground
of defence is, she did it for My burial, that He might show that
His death was at hand, and that He was willing and ready to
die, yea, that He had ordained the anointing with a view to
His death, and so permitted the consequent betrayal of Judas.
156 S. MATTHEW, C. XXVI.
For Christ very greatly longed for His death, for the glory of
God and the redemption of men. At the same time He, as it
were, pricks Judas; as S. Chrysostom says, "I am troublesome
and burdensome to you, but wait a little while, and I will depart
hence. But take thou care lest, by betraying Me, thou promotest
My death, lest thou bring death and hell upon thyself." The
Syriac adds, She did it as if for My burial, because Mary did
not intend to anoint Him for burial; but the Holy Ghost,
knowing what was about to take place, inwardly moved her to
do what she did.
Christ therefore excuses her because of her inward affection of
charity, because of the peculiar circumstances and the unique
occasion, and especially because the Holy Ghost guided her,
although she knew not what she did. For she anointed Him
as though He had been on the very point of being buried. She
could not anoint Him for burial after He was dead, because she
was anticipated by Joseph of Arimathea. So Mark says distinctly,
She hath done what she could ; she is come aforehand to anoint
My body for the burial. S. John has, Let her alone, that she
may keep (ut servet) it for the day of My burial (Vulg.). The
Greek is in the past tense, she hath kept it. As though He had
said, " Suffer her, O Judas, to obey the instinct of her devotion,
that she may anoint Me yet alive, though so soo.n about to
die, for she will not be able to do it after I am dead." So
Vatablus. Otherwise Maldonatus, That she may keep it, "She
has so bestowed this ointment in anointing Me that she cannot
lose it." As if one should say that he had kept his money
who had bought a field with it; for if he had hidden it in a
coffer, he might have lost it. That she may keep it that she
may be proved to have kept it (Franc. Lucas).
Somewhat differently Nonnus Panopolitanus, who read with
the Vulg. /i/a rr}f t fffi, that she may keep, "Account this woman s
gift free from all blame, so that she may keep and preserve the
treasure of My body until the hour of My death and preparation
for burial be come."
PRAISE OF MARY MAGDALENE. 157
Verily I say unto you . . . for a memorial of her, i.e., of Mary
Magdalene, not of Christ, as is shown by the fern, pronoun aurfo.
This anointing and pious devotion shall be celebrated throughout
the whole world for the everlasting praise and honour of Mary,
and for the infamy of Judas, who found fault with her. Victor
of Antioch paraphrases as follows, " So far am I from condemning
her as though she had done amiss, or blaming her as though
she had not acted aright, that I will never suffer this deed of
hers to be forgotten in all time to come. Yea, the whole world
shall know what she did in a house and in obscurity. For
she did it with a pious mind, and with fervent faith and a
contrite heart. What was done was pleasing, not so much
because of the money that was spent, as because of the faith
which she offered together with the ointment. For this was to
Me as the most fragrant of all odour s."
Then went away (abiit) one of the twelve^ &c. The word then
refers partly to what has immediately preceded, and partly to the
council of the rulers about taking Christ in the i6th verse. It
means that on the Saturday before Palm Sunday, when Judas,
the instigator of the murmuring, found himself rebuked by Christ,
he did not repent as the other Apostles, whom he had misled, did,
but then he made his forehead brazen, and clothed himself with
the cloak of impudence, and, mad with covetousness and wicked
ness, he determined to sell and betray Christ to the Jews.
Therefore on the following Wednesday, when the rulers were
taking counsel as to the way in which they might lay hold on
Christ, he came to them, and suggested a method, and stipulated
to deliver Him into their hands for thirty pieces of silver.
One of the twelve. An Apostle, not one even of Christ s
seventy disciples, or He might the better have borne it, but one
of the twelve Apostles, and of His own most intimate friends,
whom He had elevated to that lofty rank. So this was the
dark ingratitude and wickedness of Judas, which pierced the
heart of Christ, so that He said, "If mine enemy had spoken
evil of Me, I would have borne it," &c. "But them, the man
158 S. MATTHEW, C. XXVI.
united to me, my guide and my familiar friend ! We took sweet
counsel together, and walked in the house of God by consent"
(Ps. Iv. 13, &c,). Wherefore S. Augustine (Tract. 61 in Joan.)
says, " One by vocation, not by predestination ; in number, not in
merit ; in body, not in spirit ; in appearance, not in reality."
He went away. Satan having entered into him, as Mark has,
not that Satan insinuated himself into the soul of Judas, and so
inclined his will and intellect to betray Christ. For God alone is
able to glide into the soul, as Didymus rightly teaches (Tract. 3, de
Spiritu Sancto). Neither was it that Satan took bodily possession
of Judas, in the same way that he possesses energumens, but that
he presented reasons suited to his imagination, which induced
him to betray Christ, as S. John shows, xiii. 2. The same
Evangelist says in the 2yth verse, that after supper, when Judas
had received the morsel from Christ, Satan entered into him,
in order that he might accomplish in act the treachery which he
had already purposed in his mind. This expression shows also
the horrible atrocity of Judas wickedness, as though a man were
not sufficient for its perpetration, but there were need of the help
and instigation of the devil.
And he said unto them, What will ye give me, &c. " Unhappy
Judas," says S. Jerome, "wishes to recompense himself for the
loss which he deemed he had sustained by the pouring forth of
the oil, by selling his Master. Nor does he even demand a
certain sum, so that his treachery might at least seem profitable,
but as though he were disposing of a worthless slave, he left the
price to the option of the buyers."
So S. Jerome, who thinks that Judas did not stipulate for any
fixed sum, but left it to be determined by the rulers, as though
he had said, " Give me what you will." But others, with greater
probability, say that Judas bargained with* the rulers thus, " I
will sell Christ to you, but for so great a person, and for one
whom you hate so much, I demand a suitable price. How much
will ye give me ? "
Thirty pieces of silver. See the vileness of Judas in valuing
VALUE OF THE SILVER PIECES. 159
Christ, the Saviour of the world, his Master and his Lord, for
such a miserable sum. This vileness afflicted Christ with great
sorrow. Wherefore S. Ambrose says (lib. de Spirit. Sand. c. 18),
" O Judas, the traitor, thou valuest the ointment of His Passion
at 300 denarii, and His Passion itself at thirty, rich in valuing,
cheap in crime ! "
You will ask what was the weight and value of these thirty pieces
of silver. Baronius (ex Helta in Tisbi, R. David, and other more
modern Rabbins} thinks that the silver piece of Zechariah and the
prophets, and consequently of this passage of S. Matthew, as is
plain from xxvii. 9, is a pound of silver. This would amount
to about 1000 Flemish florins. But who can believe that the
covetous Jews would pay such a sum to Judas, of his own
accord making the offer, not to sell, but only to betray and guide
them to a man who was daily to be met with, especially since
the Fathers and Zechariah marvel at the price as being so small
and poor?
With greater probability, Maldonatus and others understand
thirty shekels to be here intended, which would be equal in value
to thirty Flemish florins. This was the price at which a slave,
who had been killed, was estimated, according to the law in Exod.
xxi. 32. Thus the life of Christ was valued by Judas and the
Jews at the same price as that of a slave.
But since Jeremiah (xxxii. 9) distinguishes the stater, or the
shekel, which is the Hebrew word, from the silver piece, for he
says, " Weigh for it the silver, seven staters and ten silver pieces "
(Vulg. following the Heb. See also the margin of the English
Version), it would seem more probable that these silver pieces of
Judas were half shekels or double denarii. I have been the more
confirmed in this opinion from seeing in the Church of the Holy
Cross of Jerusalem at Rome, together with a portion of the true
Cross brought thither by S. Helena, one of those silver pieces
for which Christ was sold. This is about the size of a Spanish
real, but a little thicker. Hence, also, Zacharias calls the price,
ironically, due at fitting-, Ang. Vers. goodly. The shekel was equal
l6o S. MATTHEW, c. XXVI.
to a Flemish florin, so that the thirty pieces of silver would be
equal to fifteen Flemish florins.
You will ask how could "the potter s field" be bought for
such a sum as this ? I answer, that the Heb. n^ S ade, and the
Syr. 7j?.n, chakel, i.e., a field, is put for any piece of land, however
sandy, stony, or barren, such as sand-pits, which this "field"
probably was. It seems to have been useless for agricultural
purposes, and of very small value, like the Jewish cemeteries
outside the cities of Germany. It is also possible that the rulers
may have supplemented the thirty pieces of silver by a grant
from the corbana^ or treasury.
Observe : Joseph being sold by his brethren was a type of this
selling of Christ. But Joseph was sold for twenty pieces of silver,
for it was not fitting, says S. Jerome, that the servant should be
sold for as much as his Master.
Observe secondly: Judas, according to S. Ambrose, received
the tenth part of the price of the ointment with which Christ was
anointed, which was valued at 300 denarii. But it is more pro
bable that he received the fifth part, for the silver piece of Judas
seems to have been, as has been said, a double denarius.
Thirdly, because Christ was sold at so vile a price, therefore
He deserved to become the price of the whole world, and of all
sinners.
Fourthly, because of these thirty pieces of silver, with which
Judas and the Jews trafficked for Christ, God smites them with
thirty curses in the lOQth Psalm. The first is, "Set Thou an
ungodly man to be ruler over him." The second, "Let the devil
stand at his right hand." The third, "When he is judged, let him
be condemned." The fourth, " Let his prayer be turned into sin."
The fifth, "Let his days be few." The sixth, "His bishopric
let another take," and so on. Lastly, as Hegesippus says, thirty
Jews, who were taken captive by Titus, were sold for one
denarius.
Sought opportunity and found it the following day, being
Thursday, which was the first day of unleavened bread. Hear
CHRONOLOGY OF THE PASSION. l6l
Origen : " Such an opportunity as he sought, Luke explains by
saying, he sought . . . in the absence of the multitude, that is to
say, when the people were not about Him ; but He was in private
with His disciples. This also he did, betraying Him at night
after supper, in the garden of Gethsemane, whither He had
retired."
Ver. 1 7. On the first day of -unleavened bread, &c. The Pass
over was to be eaten with unleavened, that is, pure unfermented
bread, according to the Law. This abstinence from leaven lasted
seven days, and the first day of unleavened bread was the first
day of the Passover. The Pasch or Passover was celebrated on
the 1 4th day of the first month, at even ; .that is to say, on the full
moon of the month called Nisan, which was that in which fell
the full moon of the vernal equinox. Wherefore, Nisan answers
partly to our March and partly to April.
The following is the chronology of the last eight days of the
life of Christ. On the Friday, which was the 8th day of Nisan, He
came from Ephrem to Bethany, The next day, being the Sabbath,
He sups in the house of Simon the leper. The day following
was the loth of Nisan, and Palm Sunday. On the nth of Nisan,
He taught in the Temple, and cursed the barren fig-tree. On the
1 2th, He foretold the destruction of Jerusalem, and spake the
parables recorded in S. Matthew xxiv. and xxv. On the i3th of
Nisan, or Wednesday, the rulers held their council, when Judas
sold Him to them. On the i4th of Nisan, He instituted the
Eucharist. On the i5th, He was crucified. The i6th of Nisan
was Saturday, when He lay in the tomb. The iyth of Nisan was
Easter Sunday.
On the frst day of unleavened bread, that is, the i4th day of
Nisan, or the full moon, Christ about mid-day sent two of His
disciples from Bethany to Jerusalem to prepare and roast the
paschal lamb, that He might eat it with them in the evening.
Here observe, that the first day of unleavened bread is sometimes
called the i4th of Nisan and sometimes the i5th. For that even
ing in which the Jews celebrated the Pasch, with which the days
VOL. III. L
1 62 S. MATTHEW, C. XXVI.
and the eating of unleavened bread commenced, according to the
natural computation of time, pertained to the fourteenth day, but
according to the computation observed with respect to festivals, it
pertained to the following day, or the i5th of Nisan.
You will ask, What was the precise day on which Christ ate
the Passover and instituted the Eucharist ? Was it the same
day on which the Jews kept the Pasch, or was it another? I
take it for granted that, according to the belief of the whole
Church, Christ was crucified on Friday, and therefore that He
ate the paschal lamb at supper the day before, or on Thursday
evening.
i st. Euthymius and the Greeks say that Christ celebrated the
Pasch on the i3th of Nisan ; that He anticipated the time fixed by
the Law for the Passover, on account of His Passion, which was
about to be on the next day, on which the Jews celebrated the
Passover. And because the use of azyms, or unleavened bread,
began with the Passover on the following day, they think that
Christ instituted the Eucharist before the azyms, and in leavened
bread. Therefore they celebrate in leavened bread ; and they say
that this is a command. Whence they condemn the Latins for
celebrating in unleavened bread, and call them Azymites and
heretics. And they wash their altars before they will celebrate
upon them, as deeming them polluted with unleavened bread.
They cite in favour of their view S. John xiii. i, 2, who says,
before the feast of the Passover (that is, before the fourteenth day of
the moon, when they began to eat unleavened bread) Christ made
His supper.
2d. Rupertus, Jansen, Maldonatus, and Salmeron, who enters at
length into the subject (tract. 9, torn. 4), say that Christ celebrated
the Pasch according to the Law on the i4th of Nisan, but that the
Jews deferred it until the i5th, an opinion thought to be supported
by S. John. For there was a tradition, says Burgensis (ex Seder
Olam\ that if the Passover fell on the Friday, or the preparation
for the Sabbath, it was transferred to the following day, which was
the Sabbath, or Saturday, lest two solemn festivals, the Passover
DAY OF THE PASSOVER. 163
and the Sabbath, should concur.* But this tradition is later than
the time of Christ, as may be proved from the Talmud and Aben
Ezra.
With these I say that both Christ and the Jews celebrated the
Passover on the same day prescribed by the Law, namely, on the
1 4th day of Nisan, in the evening. That this was so, appears from
Matthew, Mark, and Luke, who say that Christ celebrated the
Passover on the first day of unleavened bread, on which the Pass-
ever must (by the Law) be killed. And on which day they (z.e., the
Jews) killed the Passover. Had it been otherwise, the Jews would
have proved and condemned Christ to be a transgressor of the
Law.
You may object, ist. If Christ celebrated the Passover on the
1 4th of Nisan, why do Matthew, Mark, and Luke say that He
celebrated it on the first day of unleavened bread, which fell upon
the fifteenth day ? The answer is, as I have already said, that the
first day of the azyms was partly the i4th and partly the i5th of
Nisan. For that evening on which the Jews celebrated the Pass
over, with which began the days and the use of unleavened bread,
pertained, according to the natural reckoning of time, to the day
which preceded the evening, that is, to the i4th of Nisan. But the
same evening pertained, according to the festal reckoning, to the
day following, which was the i5th of Nisan. And in this sense
John says that Christ supped upon the paschal lamb before the feast
2f the Passover, which was the i5th of Nisan, according to the
festal reckoning.
You will object, 2d. That it is said, John xviii. 28, that the
Jews did not enter the pratorium lest they should be defiled, but that
they, being pure, might eat a pure Pasch. I answer, Passover, in
that place, does not signify the paschal lamb, for that had been
* Ne concurrent is the Latin. In order to understand a Lapide, it must be
borne in mind that according to the Jewish festival computation of time, our
Lord in keeping the Passover on Thursday evening was really keeping it on
the 1 5th of Nisan, or the Friday, according to the natural reckoning of time.
(Trans.)
1 64 S. MATTHEW, C. XXVI.
already sacrificed and eaten the evening before, but the other
paschal victims, which they were wont to immolate on the seven
following days, but especially on the first day of the azyms, that
is, on the morning of the i5th day of Nisan, according to the
Law.
You will object, 3d. John (xix. 21) calls the i5th of Nisan, on
which Christ celebrated the paschal supper, the preparation of the
Passover. I answer yes, of the Passover, that is, of the Paschal
Sabbath, or the Sabbath which fell within the octave of the Paschal
Feast, which was for that reason more thought of than other
Sabbaths. As S. John adds by way of explanation, for that
Sabbath-day was a high day. This appears also from Mark xv. 32,
who calls this preparation day the day before the Sabbath. For on
the preparation day, that is, the Friday, they prepared food and
other necessaries for the following day, which was the Sabbath.
For on this Sabbath, as being most holy, they abstained from
every kind of work, even from preparing food, which was allowable
on other festivals.
You will object, 4th. That the rulers say in Matt. xxvi. 5, Let
us put Christ to death, but not on the feast day. I reply that, after
the treachery of Judas, they changed their counsel ; and they did
put Him to death on the feast day.
The disciples came, two, says S. Mark; Peter and John, S. Luke.
Where ? this is not to ask the city or town, but the house. They
were certain from the Law (Deut. xvi. 5-7) that the Passover could
not be offered anywhere save at Jerusalem. The paschal lamb,
however, was not immolated in the temple by the priests, but at
home, by each master of a household, who for this purpose retained
the ancient right of the priesthood, which was originally given to
each first-born son of a family. Philo shows this at length (lib. de
%
Decalogo, sub finevi) : "Every one ordinarily sacrifices the Passover
without waiting for the priest; for they in this case, by the per
mission of the Law, discharge the office of the priest." For the
sacrifice of the paschal lamb consisted rather in the eating thereof,
than in the immolation. Whence the disciples say, eat the Passover.
PLACE OF THE PASSOVER. 165
Hence, also, it might be slain, immolated, flayed, and roasted, not
indeed by common butchers, but either by a priest, or by that
member of a family whom its head should appoint. Thus Peter
and John, who were here sent by Christ, killed and made ready
the lamb, and prepared the unleavened bread, and the wild herbs
with which the lamb was to be eaten. The lamb was wont to
be slain at the ninth hour, or three o clock in the afternoon, as
Josephus says (lib. 7, de Bell. c. 17).
Go into the city : Jerusalem. From this it is plain that Christ
said these things in Bethany. To such a one> and say. Such a
one ; this is the Hebrew idiom, when any one is intended whose
name is not mentioned. However, He indicates him by certain
marks, as S. Mark signifies : "And He sendeth forth two of His
disciples, and saith unto them, Go ye into the city, and there shall
meet you a man bearing a pitcher of water : follow him. And
wheresoever he shall go in, say ye to the good man of the house,
The Master saith, Where is the guest-chamber, where I shall eat
the Passover with My disciples? And he will show you a large
upper room furnished and prepared : there make ready for us.
And His disciples went forth, and came into the city, and found
as He had said unto them ; and they made ready the Passover."
Where observe, that it is plain from S. Mark s words that this
water-carrier, who guided them to the house, was not the master of
the house. This latter appears to have been a wealthy man, who
possessed a spacious mansion, and who was probably a friend
and disciple of Christ. The tradition is, that this house belonged
to John, whose surname was Mark, the companion of Paul and
Barnabas. This was the house in which the Apostles lay concealed
.after the death of Christ. In it Christ appeared to them in the
evening of the day of His resurrection. And in the same house
they received the Holy Ghost at Pentecost. Wherefore also Peter,
when he was delivered by the angel out of the prison into which
he had been cast by Herod, betook himself to the believers who
were gathered together in this same house (see Acts xii. 12).
Wherefore, this house was converted into a church. For in it was
1 66 S. MATTHEW, C. XXVI.
Sion builded up, which is the greatest and the holiest of all
churches. Alexander shows all these things in his Life of the
Apostle S. Barnabas. He is followed by Baronius and many
others. For where My refreshment is, as the Vulgate of S. Matt.
(ver. 14) translates, the Greek has xardXvpa, inn or lodging. The
Greek for chamber is avwyewv, an upper floor, or chamber, or flat,
such as are inhabited at Rome by wealthy people. Wherefore it
is a type of the Church, which is tending from earth to Heaven.
My time, i.e., the time of My death, and of finishing the work
which My Father sent Me to do.
Ver. 19. And the disciples, viz., Peter and John, did as Jesus
had appointed them : they killed and roasted the paschal lamb.
Now the lamb, prepared for roasting, set forth the image of
Christ crucified. For as S. Justin (contr. Tryph.) teaches, the
body of the lamb was pierced through with the spit. The hind-
feet, as well as the fore- feet, which stood in the place of hands,
were distended, and held apart by little sticks inserted in the
hollows of the feet. As if the spit signified the longitudinal
portion of the cross, and the little stakes the transverse bars,
together with the nails driven into the hands and feet of the
Divine Lamb. For the fire of His affliction was no less than
the fire by which the paschal lamb was roasted. " Why," asks
Franc. Lucas, "do lambs always bear the marks of wounds in
the hollow of their feet, in a manner not unlike to those which
our Saviour retained from the piercing of the nails upon the
cross?" Christ then, when He came to the house, and beheld
the roasted lamb, beheld in it a lively image of His own cruci
fixion. Wherefore He offered this lamb, as it were a type of
Himself, or rather He offered up Himself, a whole burnt-offering,
and as it were a Victim for the sins of the whole world, with a
great and burning ardour unto God the Father.
When the evening was come, &c. For in the evening, according
to the Law, the lamb was to be eaten, and by the eaters standing,
that the Hebrews might thereby show that they were prepared
for the journey, that is to say, out of Egypt to the land of
JUDAS PRESENT AT EUCHARIST. l6/
promise. But Jesus is said to have lain down (discubuisse) with
His disciples, because the ancients were accustomed at supper
to recline upon couches j that is to say, with the lower portion of
the body they were in a recumbent position, but with their arms
they leant upon supports, as though they were -sitting at table.
Mark (xiv. 17) has, when it was evening He came with the twelve^
Speaking precisely, there were ten, since two had been pre
viously sent to prepare the Passover, and were already on the
spot.
You will ask, Was Judas the traitor present at the celebration
of the Passover and the Eucharist? And did he partake of it?
S. Hilary and Theophylact (in loc.} say, No. So do Clemens
Romanus (lib. 5, Constit. c. 16), Innocent III. (lib. de Myster.
Euchar. c. 13), and Rupertus (lib. 10, in Matth.\ S. Dionysius (de
Eccles. Hierar.) is thought by some to favour the same opinion ;
but other writers, as S. Thomas, take S. Dionysius to incline to
the opposite view. Theophylact also may be taken both ways.
The reason why the above writers think that Judas did not
partake is, because a traitor was unworthy of so great Mysteries,
and one who must be forbidden to assist at them.
But that Judas was present at the Passover and the Eucharist,
and that he did communicate with the rest of the Apostles, is
the common opinion of all other Fathers and Doctors, namely,
Origen, Cyril, Chrysostom, Ambrose, SS. Leo, Cyprian, Austin,
Bede, Rabanus, S. Thomas, and others, whom Suarez cites and
follows (3 part, qu&st. 73, art. 5, disp. 41, sect. 3), where he
maintains that S. Dionysius also held the same opinion. For
Dionysius says thus, "And the Author Himself (Christ) of the
Creeds most justly separates him, who not as He Himself, nor
in like manner, with sacred simplicity, had supped with Him."
Which means, Christ separates Judas from the company of
Himself and His Apostles, saying to him, "What thou doest,
do quickly," because he had supped and taken the Eucharist
unworthily with Him. For presently, after his unworthy com
municating, Satan entered into him, and compelled him to
1 68 S. MATTHEW, C. XXVI.
accomplish his betrayal of Christ, as S3. Chrysostom, Cyril, and
Austin teach.
This opinion is proved ist. Because Matthew here says that
Christ sat down to the Supper of the lamb and the Eucharist
with the twelve Apostles therefore with Judas. Whence in the
2ist verse it follows, And when they were eating, He said unto
them, Verily I say unto you that one of you shall betray Me. 2d.
Because Mark (xiv. 23) says concerning the Eucharistic Chalice,
And they all drank of it. 3d. Because Luke says that, after the
consecration of the Chalice, Christ immediately added, Nevertheless
the hand of him that betrayeth Me is with Me on the table. 4th.
Because John (chap, xiii.), when he relates that Christ, before the
Eucharistic Feast, washed the Apostles feet, signifies that He
washed the feet of Judas, for He says, Ye are clean, but not all,
for He knew who would betray Him. If, then, Christ washed the
feet of Judas, He also gave him the Eucharist j for this washing
was preparatory to the Eucharistic Feast. 5th. Because Christ,
after the Eucharistic Supper, said that one of them who were
reclining with Him at the table, meaning Judas, was His betrayer.
And when John asked, Who was this betrayer ? Christ answered
(xiii. 26), It is he to whom I shall give a sop when I have dipped
it. And when lie had dipped the piece of bread (Vulg.), He gave
it to Judas Iscariot, the son of Simon.
The a priori reason is, that although Christ might properly
have made known to the Apostles the hidden treachery of Judas,
for the manifestation of His Divinity and His love, both because
He was the lord of the character (fame?) of Judas, as well as
because the treason of Judas was already known to others,
that is, to the princes and elders, and was very shortly to become
known to the Apostles themselves by the course of events, yet
was He unwilling to do this, that He might give an example of
perfect charity, and that He might by this means draw Judas
to repentance. Lastly, He would show that secret sinners must
not be publicly traduced nor prohibited from coming to the
celebration of Holy Communion. Wherefore, when Christ, in
JUDAS MADE A PRIEST. 169
instituting the Eucharist, made the Apostles priests and bishops
when he said, Do this in commemoration of Me, it follows that
He created Judas also, who was present, a priest and a bishop.
Wherefore it is said concerning him in the logth Psalm, "And
his bishopric let another take." For S. Peter interprets this of
Judas in the ist chapter of the Acts. For although the Hebrew
of the passage in the Psalm \specuditafo, i.e., prefecture, meaning his
Apostkship) yet there is no reason why it should not be properly
understood of Bishopric, as Suarez takes it. Lastly, it is plain
that none others, except the twelve Apostles, were present at the
Supper and the Eucharist. For these twelve only are mentioned.
This against Euthymius, who thinks that others were present.
And whilst they were eating, &c. Matthew says that Christ
spake this before the institution of the Eucharist, but Luke
(xxii. 22) says after it. And this seems more probable. For
Christ would be unwilling to trouble the minds of His disciples
with such dreadful news before the Eucharist. Rather would
He have them wholly intent upon, and devoted to the considera
tion of so great a Sacrament. Wherefore S. Matthew speaks by
way of anticipation. Although S. Austin thinks (lib. 3, de Consens.
Evang. c. i) that Christ spake thus twice, both before and after
the Eucharist.
About to betray (Vulg.), i.e., in a few hours to deliver up.
Christ spoke thus, as well to show that He was conscious of
the treachery, as that, not against His will, but voluntarily, He
suffered. Wherefore He did not flee away, but offered Himself
to His betrayer. He did it also to prick the conscience of Judas
and arouse him to repentance. So S. Jerome says, "He casts
the accusation generally, that the conscience of the guilty one
might lead him to repentance." Christ did not name Judas for
three reasons, ist. For the sake of his good name, and to teach
us to act in like manner. 2d. Lest Peter and the Apostles
should rise up against Judas, and tear him to pieces. 3d. That
by this gentleness and charity He might provoke Judas to
repentance. Wherefore S. Leo says (Serm. 7, de Pass lone), " He
S. MATTHEW, C. XXVI.
made it plain to the traitor that his inmost heart was known to
Him, not confounding the impious one by a rough or open
rebuke, but convicting him by a gentle and quiet admonition,
that He might the more easily correct, by bringing to repentance,
him whom no charge had robbed of his good name."
And they were exceeding sorry, &c. Syr. They were vehemently
troubled. Lord, is it 11 Syr. Mori, i.e., My Lord, is it J?
For very greatly did they grieve that Christ their Lord, their
Parent and their Master, upon whom they wholly depended, was
to be torn from them, and to die, and that through treachery,
which was to be perpetrated by one of their own college, which
would be the greatest injury, and occasion the utmost infamy to
the entire college. AVherefore these words of Christ transfixed
their hearts as with a sword, and, says S. Chrysostom, "they
became half dead."
One by one ; therefore Judas lest if he alone kept silence
should betray himself, or render himself suspected to the rest of
the Apostles. For, as Origen says, "I think that at first he
thought he might lie hid as a man. But when afterwards he
saw that his heart was known to Christ, he embraced the op
portunity of concealment offered by Christ s words." His first
action was one of unbelief, his second of impudence. Now the
other Apostles all said, Is it I? because, although their conscience
did not accuse them of such a crime, yet, as S. Chrysostom says,
they believed the words of Christ rather than their own conscience.
Because, as S. Austin says in another place, "There is no sin
which a man has done, which a man may not do, if the Ruler,
by whom man was made, be absent from him."
He that dippeth his hand, &c. Dippeth ; Gr. 6 l^a-vj/a f, aorist,
who dipped, or who is accustomed to dip. It appears that Judas,
in order the better to conceal his treachery; and show himself
a friend to Christ, the more frequently dipped bread, or flesh,
into the vessel of broth, or vinegar, or condiment. But inas
much as the other Apostles were wont to do the same thing
to some extent, they could not know that Judas was certainly
HARMONY OF THE GOSPELS. 171
designated as the traitor by these words of Christ. Whence they
strove to get at the fact by means of other questions addressed
to Him.
Here take notice, for the harmony of the Evangelists, who
relate diversely the pointing out of Judas the traitor, that the
following is the historical order which harmonises all the Gospels
with one another. First, Christ before the Eucharist foretold
that He should be betrayed by one of the Apostles. But this
He did in a general manner, without naming or indicating any
individual. This is plain from Matthew and Mark. Afterwards,
when the Apostles asked one by one, Lord, is it I? Christ
answered, that "he was the traitor, who dipped his hand with
Him in the dish." For the ancients were wont to recline at table
on couches by threes and fours, as I have shown on Esther i. 6.
Each three or four, therefore, had a common dish, in such a
way, that those who reclined on opposite couches might have
the same dish. Therefore, because several of the Apostles had
the same dish, Christ did not by those words indicate precisely
who was the traitor. After this Christ instituted the Eucharist.
And when this was finished, He again said that the traitor was
with Him at the table, as S. Luke relates at length; on which
I have said more on S. John xiii. 21. Whereupon Peter made
signs to John, who was reclining upon the bosom of Christ, to
ask Him definitely, and by name, who was the traitor. John then
asked, and to him Christ answered, "that it was he to whom
He was about to give a morsel," which presently He gives to
Judas. Judas having received it, and feeling that he was desig
nated both by his own consciousness of his guilt and by the sign
which Christ gave, impudently asks, Rabbi, is it I? Christ
answered, Thou hast said, that is, thou art he. Wherefore he
seemed to himself altogether detected, goes forth, as it were, in
madness and rage to accomplish the betrayal of Christ, and goes
to the house of Caiaphas, to ask for servants and officers to take
Christ.
Ver. 24. The Son of Man indeed goeth, &c. Good were it for
1 72 S. MATTHEW, C. XXVI.
that man if he had not been born. For " far better is it not to exist
at all, than to exist in evil. The punishment is foretold, that him
whom shame had not conquered, the denunciation of punishment
might correct," says S. Jerome. He threatens him with the woe
of damnation. For far better is it not to be, than to exist only
to be endlessly miserable, as I have shown on Eccles. iv. 2, 3.
Wisely does S. Jerome say (Epist. ad Furi&m), "It is not their
beginning which is inquired about in Christians, but their ending.
Paul began badly but ended well. Judas beginning was com
mended, but his end was to be condemned as a traitor."
Goeth. "By this word," says Victor of Antioch, " Christ showeth
that His death is like rather to a departure or passing away, than
to real death. He signifies, likewise, by it that He went volun
tarily to death." Moreover, the betrayal of Judas was an act of
infinite sacrilege, perpetrated directly against the very Person of
Christ and God. Thus it was true dddde. Wherefore it is ex
ceedingly probable that Judas abides in the deepest pit of Gehenna,
near to Lucifer, and is there grievously tormented. And this seems
to be indicated by the word woe, which Christ here pronounces
upon him above the rest of the reprobates. Blessed Francis Borgia
was wont, in meditation, in the depth of his humility, to place
himself at the feet of Judas, that is to say, in the lowest pit of
hell, exclaiming that there was no other place fit for him, neither
in Heaven, nor in earth, nor under the earth, as the due reward
of his sins.
Ver. 25. Judas answered . . . Is it I? Franc. Lucas thinks, with
probability, that Judas asked this question after Christ had given
him the morsel of bread.
Now Judas asked this question out of impudence, to cover his
wickedness ; and, as Jerome says, " by boldness to lay a lying claim
to a good conscience." For he thought that Christ, out of gentle
ness, would not name His betrayer. As though he had said,
"Surely it is not I, O Christ, who am Thy betrayer? I who have
faithfully served Thee all these years ? Who have fed Thy family,
and executed all Thy business ? "
THE THREEFOLD SUPPER. 173
TJwu hast said. This is the modest Hebrew method of
answering, by which they confirm what is asked. As though
Christ said, "It is not that I say it, and call thee traitor. It is
thou thyself who in reality dost call thyself so because thou art,
in truth, a traitor." Whence S. Chrysostom extols the meekness
of Christ, who, in just anger, did not say, "Thou wicked and
sacrilegious wretch ! thou ungrateful traitor ! " but gently, Thou
hast said. "Thus has He fixed for us the bounds and rules of
forbearance and forgetfulness of injuries."
Ver. 26. Whilst they were at supper, &c. This is My Body.
Thus the Syriac, Arabic, and Persian. But the Ethiopic more
significantly renders, This is My very Flesh. The Egyptian adds
for: For this is My Body. The rest, indeed, understand for.
For that the word must here be supplied is sufficiently plain
from the account of the consecration of the wine in ver. 28,
For this is My Blood. The word for gives the reason why they
must eat and drink, namely, because it is the Body and Blood
of Christ which are offered to them by Him to be eaten and
drunken. For who would not most eagerly receive such Divine
and precious meat and drink ?
At supper, i.e., after the supper, as Luke and Paul have it,
of the paschal lamb, but whilst they were still reclining at the
table as it was spread for the feast. Therefore Matthew says,
whilst they were at supper. Here take notice that this supper
of Christ was threefold. First, that of the paschal lamb, which
Christ and His Apostles celebrated standing, according to the
law in Exod. xii. Secondly, a common supper of other food after
the lamb, which they ate reclining upon couches. For all the
members of a family, especially if it were a numerous one, would
not have sufficient food in the lamb alone. Thirdly, Christ added
a most sacred, yea, a Divine Supper, that is to say, the institution
of the Eucharist. For Christ before the Eucharist partook of
the lamb and the ordinary supper, since it was fitting that the
type of the lamb should precede the Eucharistic Verity and that
the Eucharist should be the final memorial of Him who was
S. MATTHEW, C. XXVI.
about to die, as it were the highest pledge of love. So Jansen,
Maldonatus, and others. Suarez, however, in speaking of this
passage, thinks that the Eucharist was instituted between the
paschal and the ordinary supper. At present, indeed, for the
sake of reverence of so great a Sacrament, it is, says S. Augustine
(Epist. 128), an Apostolic tradition that the Eucharist should only
be taken by those who are fasting. Wherefore the heretics falsely
and deceitfully call the Eucharist "the Supper," although it be
true the first Christians for some time celebrated the Eucharist
at supper, after the example of Christ, as we gather from i Cor.
xi. 25. Moreover, in the place of the second and ordinary
supper, which Paul calls the Lord s Supper, there succeeded in
ancient times, among Christians, the Agape, that is, a feast
common to all, as a sign and incentive of charity, but taken
after the reception of the Eucharist. Lastly, Christ, after the
supper upon the lamb and the ordinary supper, but before the
institution of the Eucharist, washed the disciples feet. He did
this to signify with what purity we ought to approach so great
Mysteries. This is plain from John xiii. 4. After the washing,
He took and consecrated bread and wine, which were still upon
the table, and converted them into the Eucharist, that is, into
His own Body and Blood.
From all this it is gathered that Christ instituted the Eucharist
about the first or second hour of the night. For after taking the
Eucharist, Judas went out to summon the servants of the rulers,
that they might seize Christ. Christ in the meanwhile delivered
His prolonged discourse, of which John gives an account,
chaps, xiv.-xvii. When this was ended, He went out to the
Mount of Olives, and there continued a long time in prayer.
Then He was taken by the Jews and dragged back from
Gethsemane to Jerusalem. Then He was taken to Annas, and
after that to Caiaphas. Still there was a great part of the night
left, during which He was beaten by the hands of the servants
of the priests, was spat upon and mocked by them, whilst they
were waiting for the day, that they might take Him to Pilate
CONSECRATION OF BREAD. 175
to be condemned. From all this it appears that Christ instituted
the Eucharist about the beginning of Thursday night.
Lastly, listen to the Council of Trent (Sess. 22, c. i) : "After
Christ had celebrated the ancient Passover, which the multitude
of the sons of Israel sacrificed in memory of their going out of
Egypt, He instituted a new Passover, that He Himself should be
immolated by the Church (ab ecdesia), by means of (per} the
priests, under (sub) visible signs, in memory of His passage from
this world to the Father, when He redeemed us by the shedding
of His Blood, and delivered us from the power of darkness, and
translated us to His Kingdom."
Jesus took bread. Observe here five actions of Christ, ist. He
took bread. 2d. He gave thanks to the Father. 3d. He blessed
bread. 4th. He brake bread. 5th. He extended it, and as He
was extending it to them He said, Take and eat ; this is My
Body. For these are the words by which He offered it to them
as well as by which He consecrated it. This annihilates Calvin s
argument, who says, all these words, namely, took, blessed, brake,
gave, have respect only unto bread. Therefore the Apostles re
ceived and ate bread, not the Body of Christ. I reply to the
major premiss : These words refer to bread, not as it remained
bread, but as it was in the act of being bestowed (inter dandum\
changed by virtue of the words and consecration of Christ into
the Body of Christ. For thus might Christ have said at Cana of
Galilee, "Take and drink, for this is wine," if He had wished
by these words to turn water into wine. For so we say in
ordinary speech, "Herod shut up S. John in prison, killed and
buried him, or permitted him to be buried." And yet it was
not the same that he shut up in prison whom he buried. For
he imprisoned a man, he buried a corpse. After a similar and
common way of speaking is what the Evangelists and S. Paul
say of the Eucharist.
Observe, secondly, from what Christ said, Take ye, for this is,
&c., it would seem that Christ took one loaf, and during the
act of consecration broke it into twelve parts, and gave one of
176 S. MATTHEW, C. XXVI.
these parts to each of the Apostles, which they appear to have
received in their hands. Wherefore also, for a long time in the
Church, the Eucharist was given to the faithful in their hands,
as is plain from Tertullian (lib. de Spectac.\ and from S. Cryil
of Jerusalem (Catechesi My sf agog. 5), and from S. Austin (Serm.
244). Afterwards, however, from fear of desecration, and through
reverence, it was given in the mouth.
Lastly, the Apostles were not troubled at this unaccustomed
action of Christ, and this new and wonderful Sacrament, for two
reasons. First, because they had been already instructed and
premonished (John vi.), as S. Chrysostom teaches (Horn. 83, in
Mattk\ The other, because the same Christ who delivered
the Mysteries, illuminated their minds by faith, that they might
simply believe. For they had heard and believed many other
more marvellous things without being troubled; as, chiefly that
that Man, whom they saw eat, drink, sleep, be weary, was true
God. Yea, that He was in Heaven at the very same time that
He was speaking with them on earth, when He said (John
iii. 13), "And no man hath ascended up to Heaven, but He that
came down from Heaven, even the Son of Man, which is in
Heaven.
Blessed. Observe, Christ before consecration, ist. gave thanks
to God the Father, as Luke and Paul say ; and that, after His
manner, with His eyes lifted up to Heaven, as it is in the Canon
of the Mass and the Liturgy of S. James. Whence this Sacrament
is called the Eucharist, i.e., Giving of Thanks, because it is itself
the greatest and chief Thanksgiving.
2d. Christ blessed, not the Father, as the heretics choose to
say, but the bread and wine, as S. Paul says expressly, the cup
of blessing which we bless, &c. (i Cor. x.). Now Christ blessed
the bread and the chalice, that is to say, He invoked the blessing
and almighty power of God upon the bread and wine, that it
might be then at that time, and in all future consecrations,
converted, the bread into the Body, and the wine of the chalice
into the Blood of Christ, whensoever the words of consecration
EFFECT OF CONSECRATION. 177
are rightly and duly (legitime) pronounced. Similar was the
blessing of the loaves (Luke ix. 16). Not, therefore, was this
benediction the same as consecration, though S. Thomas thinks
otherwise (see Council of Trent, Sess. 13, cap. i). Whence in the
Liturgies of S. James and S. Basil, and in our Canon, we pray,
after Christ s example, that God would bless these gifts, that the
Divine power may descend upon the bread and the chalice, to
perfect the consecration. Hence it is called the chalice of
benediction, i.e., blessed by Christ. Whence also S. Paul says
(i Cor. x. 1 6), "The cup of blessing which we bless, is it not
the communication of the Blood of Christ ? "
Lastly, it seems that Christ blessed the bread by making over
it the sign of the cross, and in blessing, invoked the power of
God, that it might become consecrated and transubstantiated.
For, according to the practice of the Church, priests in consecra
tion bless the bread and the wine with the sign of the cross.
This they do after the example of Christ.
This is My Body. From hence it is plain that the Eucharist
is not the figure of the Body of Christ, as the Innovators per
versely say, but the true and proper Body of Christ, which was
born of the Virgin Mary, and crucified on Calvary, as the Church
has believed in all ages, and defined in many Councils. This
I have shown on i Cor. xi. 24. There Paul, in the same words,
repeats and relates the institution of the Eucharist. We must
add, that some have been torn away from this faith, because they
are not able to comprehend how the Body of Christ, so lofty and
so great, can be contained whole in (sub) a very little host. But
these persons ought to remember that God is Almighty; and
that as He constituted nature, so also He often works, as He
wills, contrary to nature, in a supernatural manner, that He may
show Himself to be the Lord and God of nature and of all
things. Wherefore, whatsoever there is peculiar in nature may
be inverted and altogether changed (everti). Consequently, God
is able to effect that a great quantity may be contained in a little
space, yea, in a point. This is the theological reason. But in
VOL. III. M
178 S. MATTHEW, C. XXVI.
order to give full satisfaction to some weak minds, I will sub
join two evidential arguments for this mystery to show that it is
possible arguments which derive their force from analogy. Take,
therefore, the following demonstration, drawn from a physical
analogy from the eye and a mirror. For both a looking-glass
and a small eye receive into themselves the whole quantity of
the very greatest things, not only men, but houses, temples,
trees, mountains, &c., and clearly reproduce and represent them
whole. Why then should not a small host, by God s power, set
forth (exhibeaf) whole Christ? You will say that in the eye and
in the mirror what takes place is done in a spiritual manner,
by means of optical or visual appearances. I reply, in like
manner the Body of Christ in the Eucharist assumes a spiritual
mode of existence, so that, as a spirit, it should be spiritually
in the very small portion of the host.* Let us add this, that
the objective appearances themselves are not spiritual in such
a sense as that they are not really natural and physical, yes,
corporeal, entities. For they are inseparable from corporeal
entities, such as the atmosphere. And of these things we see
that very many, and as it were an infinite number, are received
and comprehended in a mirror and in the eye. If all this con
stantly takes place in a natural manner, with respect to the
appearances received by the eye, much more can the omnipotence
of God do the same thing supernaturally in respect to the Body
of Christ, miraculously in the Eucharist.
(Here follows in the original what the Author calls an analogical
mathematical demonstration. This is omitted, both because it
would involve the printing of two intricate mathematical diagrams,
as also because such a species of argument seems less likely to
convince now than it did when a Lapide wrote.)
You may add here a third proof drawn from condensation
and rarefaction, which I have brought forward on i Cor. xi. 25.
Water in a vessel, made dense by means of cold, occupies only
* Lat. ut quasi spiritus spiritualiter sit in puncto hostise.
TRANSUBSTANTIATION. 179
half of the vessel, but when it is made hot and rarefied by means
of fire, it bubbles up and fills the whole vessel. And yet the
water continues the same as regards matter, volume (mo/ern),
and, as many celebrated philosophers are of opinion, as regards
intrinsic bulk; for nothing is added to the water by rarefaction
except extension in space. If, then, this takes place according to
natural laws, why should God be unable to do the same thing
supernaturally, as respects the body of Christ ?
Luke adds (xxii. 19), This is My Body which is given for you,
i.e., which is about to be given. S. Paul (i Cor. xi.) has, which
shall be delivered (Vulg.) ; Gr. XAW/^SIW, broken.
Luke also adds, This do ye for a commemoration of Me. By
these words Christ gave to the Apostles, and to the Priests who
were to be ordained by them, power, as well as commandments,
to consecrate and transubstantiate bread into His Body, and wine
into His Blood. Wherefore by these words Christ constituted and
ordained His Apostles Priests and Bishops, as the Council of Trent
teaches (Scss. 22, cap. i). For by these words He commanded
His Apostles, as Bishops, to ordain Priests to celebrate as well
the Sacrament as the Sacrifice of the Eucharist, continuously
and perpetually throughout all ages. And this He did both for
the perpetual praise and worship of God, and also for the
spiritual nourishment of the faithful, that they might, by this
means, ask and obtain of God every grace for the Church.
And this is the doctrine and faith of the whole Church. This
do, therefore, is as though He said, "Do what I do, i.e., con
secrate, sacrifice, transubstantiate bread and wine, and eat them, as
I have consecrated, sacrificed, transubstantiated, eaten the same.
Moreover, also, ordain Priests and Bishops, who, by a perpetual
succession, may do the same, even unto the end of the world."
For a commemoration of Me. "That, namely, by the con
secration and receiving of the Eucharist, ye may commemorate,
and, as S. Paul says (i Cor. xi. 26), may announce (Vulg.), My
death." For consecrating Priests are here bidden not only to
remember the Death of Christ, but to recall the same to memory
ISO S. MATTHEW, C. XXVI.
with Christian people, that they may be always mindful of so
great a benefit, and of Christ s great condescension and re
demption, and thankful for it, and so by it ask and obtain all
grace from God.
Ver. 27. And taking the chalice, &c. Bellarmine (lib. iv. de
Eucharist, c. 27) is of opinion that Christ did not consecrate
the chalice immediately after the consecration of the bread, but
that many actions and words of His intervened. He endeavours
to prove this from the fact that S. Matthew says, whilst they were
at supper ; but Luke and Paul say concerning the chalice, likewise
also the cup after supper.
But it is far more probable that Christ, after the consecration
of the bread, proceeded immediately with the consecration of the
chalice. For Matthew, Mark, and Luke so relate. Moreover,
the rationale of the Sacrament and the Eucharistic Sacrifice so
required that there should not be any division or interruption,
but that the whole matter should be accomplished at one and the
same time. And we know that to the rationale of the Sacrifice
pertains the consecration of the wine as well as the bread. For
Christ instituted this Sacrifice after the manner of a feast, for
which wine is required for drink, as well as bread for food.
Thus likewise in the Old Testament, in the sacrifice of the
mincka, that is, of fine flour, equally as in the sacrifice of animals,
there was added a drink-offering^ /.<?., a pouring forth of wine and
oil. For sacrifice is offered to God that it should be a refection
of God. But for a refection, drink is required as well as food,
that is to say, both wine and bread.
Drink ye all of this. Christ said this before the consecration
of the chalice. Wherefore, in Mark xiv. 23 there is an hystero-
logia when it is said, and they all drank of it. And presently
he relates that Christ consecrated it, saying, This is My Blood
of the New Testament. But it is certain from Matthew and Luke
that Christ first consecrated the chalice, and then gave it to His
Apostles to drink. For otherwise they would have drunk mere
wine, and not the Blood of Christ.
COMMUNION IN ONE KIND. I Si
Observe, that Christ divided the bread into thirteen parts, one
of which He took first Himself, and then gave the remaining
parts to the Apostles, one by one. But with the contents of
the chalice, being liquid, He could not do this. Wherefore, after
it was consecrated, Christ first drank of it Himself, and then gave
it to his next neighbour, whether John or Peter, bidding him pass
it to his nearest neighbour, and thus the chalice passed round
the company, and all the Apostles drank of it. Wherefore it
does not follow, as the Hussites and Luther say, that the chalice
ought to be given to the laity, and that they ought to communi
cate in both kinds, because Christ and the Apostles communicated
in both kinds, and that the same is Christ s command. For this
precept of drinking, where He said, Drink ye all of this (as the
Church has always understood), pertained only to the Apostles,
who alone were then present. For Christ at that time was
consecrating them Priests, and He bade them consecrate the
Sacrament and Sacrifice of the Eucharist under both kinds, and
bade them receive both kinds, that they might complete a perfect
Sacrifice. But He did not command this to the laity, to whom,
inasmuch as they do not sacrifice, but only receive the Eucharist
as a Sacrament, it is sufficient that they take it under one kind,
because in one kind they receive the whole effect and fruit of
the Sacrament. And it is especially to be considered that in
so great a number of lay people communicating, the chalice
might easily be overturned, and the Blood of Christ contained
in it spilt upon the ground, which would be an act of great
irreverence. Similarly the command of Christ, This do ye for
a commemoration of Me^ in what refers to consecration, pertains
only to Priests; but to the laity pertains only the receiving of
the consecrated Bread, as is plain. For when several precepts
are mingled together, their variety may be limited and distributed,
according to the condition of the persons intended, and the inten
tion of the legislator, who in this place is Christ, and His interpreter
the Church.
S. Cyprian, or whoever is the author of the treatise (de Cczna
I 2 S. MATTHEW, C. XXVI.
.), observes that formerly it was forbidden to the Hebrews to
drink the blood of animals, as is plain from Heb. ix. 22, Lev.
iv. 6, &c., but that now the Blood of Christ is drunk by His
Priests. First, because the Blood of Christ is life-giving. 2nd.
Because by It we have been redeemed. 3rd. Because by It, being
made spiritual, we shudder at the sins of a carnal life, as at
impure blood.
For this is My Blood of the New Testament. Syr. Covenant, &c.
The Ethiopic has, This is My very Blood. He means, "in this
chalice, by this My consecration, wine is turned into My Blood.
Wherefore, after this consecration, there is no longer wine there,
but My Blood, by which the new Covenant and Testament are
confirmed and rectified, by means of My mediation between God
and man." For Christ by His Blood, shortly to be shed, merited
and confirmed for us the hope and the right of eternal in
heritance in Heaven, which was the chief and the last will of
Christ the Testator. And the Sacraments afford this right to us,
especially the Eucharist, in the same way that a testament con
signs in writing to the heir a right to the testator s goods.
Observe: Matthew and Mark have, My Blood of the New
Testament. But Luke and Paul have, This chalice is the New
Testament in My Blood. The meaning in both is the same, but
Christ would seem to have actually uttered what Matthew and
Mark relate. For this is an expression of clearer meaning.
Christ, by instituting the Eucharist at His last supper, rather
than upon the Cross, ratified His testament and covenant with
the Church. For all the Apostles were here present. And they
personified and represented the Church.
Observe, secondly : In the form of consecrating the chalice
which we now use in the Sacrifice of the Mass, there are added
these words, The eternal testament, the mystery *of the faith. Tra
dition says they have been handed down from S. Peter, who is
the author of our Liturgy. So teach Leo IX. (Epist. ad. Michael.
imp. c. 9) and S. Thomas ($ p. q. 78, art. 2, ad. 4). For although
they do not concern the essence of the form (and yet S. Thomas
OFFERING OF THE CHALICE. 183
in i Cor. xi. seems to say they do), wherefore they are not found
in the Liturgies of S. James, 3. Basil, S. Chrysostom, and S.
Clement, yet they pertain to its complete integrity. And this is
the common opinion of the whole Latin Church, which, in the
form of consecrating the chalice in the Mass, writes and pro
nounces these words as spoken by Christ, and enjoined by the
Apostles, equally with the rest.
Where observe : The mystery of the faith signifies ist. That
the Blood of Christ veiled beneath the species is a hidden
(arcanani) thing, which can be recognised and believed by faith
alone. 2nd. That the very Blood of Christ, as it was shed in
His Passion, is the object of faith whereby we are justified.
For we believe that we are justified and cleansed from our
sins by the merits of the Passion and Death of Christ.
For many, i.e., for all men, who are very many.
Shall be shed (Vulg.). But the Greek of Matthew, Mark,
and Luke has ijt%vv6fj,evov 9 is shed, in the present, i.e., is
offered in this Sacrifice of the Eucharist under the species
of wine, and which shall be presently shed upon the Cross in
its own species and natural form of blood. For the blood of
the victim was wont to be shed in the sacrifice itself, and so
was a libation made to God. Whence the shedding itself is
called a libation, a drink-offering. Wherefore this chalice of the
Blood of Christ, as it was the drink-offering of the Sacrifice of
Christ, was poured into the mouth of Christ and His Apostles,
and for this reason the reception of the species, both of bread
and wine, pertains to the object and the perfection of the
Sacrifice.
Hence, then, it is plain that the Eucharist is not only a
Sacrament, but a Sacrifice, in truth, the only Sacrifice of the
New Law, which has succeeded to all the ancient sacrifices, and
which contains them all in their completeness in Itself. There
fore Christ is called "a Priest after the order of Melchizedek,"
not of Aaron. For Aaron offered sheep, but Melchizedek bread
and wine, even as Christ did, and transubstantiated them into
1 84 S. MATTHEW, C. XXVI.
His Body and Blood (see Ps. ex. 4 and Heb. v. 6, 7). The
Eucharist is, therefore ist. A burnt-offering; 2nd. A sin-offering.
3rd. A peace-offering; 4th. A mincha, or meat-offering (Lev. i., &c.).
That this is so is plain ist. Because Christ did not say of
His Blood, "which is poured upon many" as a Sacrament, but
" which is shed for many" as a sacrifice and drink-offering.
2nd. Because the Greek of all three Evangelists is ix^u^/Aiwr,
which is shed, in the present tense, that is to say, now, in this
Supper and consecration of the Eucharist. Therefore He speaks
of the present Sacrifice of the Eucharist, and not only of that
which was about to take place upon the Cross. And so S.
Ambrose understands (in Ps. 38). But the Vulgate translates,
shall be shed, because it has respect to the Sacrifice of the
Cross, which was just about to take place, in which the Blood
of Christ was most evidently and most perfectly shed for the
salvation of sinners, of which this sacramental shedding of His
Blood in the Eucharist was a type and figure, and therefore was,
typically, one and the same with It.
3rd. Because Luke and Paul, to the words of consecration,
This is My Body, add, which is given, that is, is offered, for you
in sacrifice. Paul has, which is broken for you, that is to say,
under the species of bread in the Eucharist, and actually by the
nails and lance upon the Cross. Wherefore Paul calls the
Eucharist, the bread which we break, viz., in the Sacrament,
because we break and eat the species of bread, as offering this
in sacrifice to God, by receiving and consuming them, none of
which things were done upon the cross. Therefore to break
bread signifies, the Sacrifice, not of the Cross, but of the
Eucharist.
4th. Because Luke has expressly, TOVTO TO irtrjjpiov ^ xcuvr)
diaQq/tq lv rSj ai/tari /j,ov } TO inrse v t u,cav ix^UKJJj&eTbtj i.e., this CUp is
the New Testament in My Blood, which, i.e., the cup, shall be
poured forth for you. For the word which must be referred to
the cup, not to the Blood ; since ai^an is in the dative case,
in the nom. Therefore the chalice of the Blood of Christ
INFINITE VALUE OF THE VICTIM. 185
is poured out for us; but it is poured out in the Eucharist,
not on the Cross, for then there was no chalice. Therefore the
pouring out of the Blood is a drink-offering and a sacrifice.
The Sacrifice of the Eucharist, then, is a whole burnt-offering,
because in consecrating and eating we offer whole Christ to
God. The same is a peace-offering, because by It we ask and
obtain peace, that is, all good things from God. The same also
is a sin-offering, because it is offered to God, and obtains from
Him remission of venial sins and temporal punishments. But It
obtains remission of mortal sins indirectly, because It obtains
from God prevenient grace and contrition, by which they are
blotted out. (See Council of Trent, Sess. 22. q. 2. See also S.
Thomas and the Scholastics on the Eucharistic Sacrifice?)
Lastly, to the Blood of Christ rather than to His Body is
ascribed remission of sins, although it pertains to both. The
reason is, that in the Old Testament expiation is attributed to
blood, and in the sin-offering the victim s blood was poured
out. Also by the shedding of His Blood the Death of Christ
is signified, which was the all-worthy price, expiation and satis
faction for our sins.
The first reason, then, which moved Christ to institute the
Eucharist, was to ordain a most excellent and Divine Sacrament
in the New Law, by means of which He might feed the faithful
with Divine Food. And that the Church might worthily, by It,
as well unceasingly honour and worship God. For the victim
which is offered to God in the Eucharistic Sacrifice is of infinite
value. It is commensurate and co-equal with God Himself. For
the victim is Christ Himself, who is both God and man. God
Himself therefore is offered to God. Wherefore, since all our
other worship, inasmuch as it is but that of creatures, is poor
and worthless, therefore Christ made Himself to be the Victim
in the Eucharist, that by It, as being God s equal, we might
render due and equal worship to God, even such as He of right
requires. Moreover, this Sacrifice chiefly consists in the con
secration. For by it Christ is mystically slain, when His Body
!86 S. MATTHEW, C. XXVI.
and His Blood are severally apportioned (seorsim allocantur) under
the species of bread and wine, as Suarez and Lessius (lib. 12,
de Perfect. Div. c. 13, n. 94) teach from SS. Gregory, Irenaeus,
Nyssen, &c. By the word "severally" (seorsim), " by themselves,"
understand only as regards the effect (vis) of consecration. For
by concomitance, where there is the Body of Christ, there also
is His Blood, and vice versa.
The second reason was, that He might leave unto us a perpetual
exhibition (ideani) of His Life and Passion, to continually stir up
in every one the memory of so great a redemption. For in the
Eucharist the Blood is consecrated by Itself, and the Body of
Christ is consecrated by Itself, that His Passion may thereby be
set forth, in which His Blood was shed, and separated from His
Body. The species therefore of wine shows forth (representat)
the Blood of Christ shed. The species of bread exhibits the
lifeless Body of Christ. This is .what He said, Do this, &c.
And S. Paul, i Cor. xi. 26, says, As oft as ye shall eat, &c., ye
shall announce the Lord s Death until He come.
The third reason was, the greatness of the love of Christ
towards His faithful people, by which, as He united our flesh,
hypostatically, in the Incarnation, to His Deity, so in the
Eucharist, sacramentally, He unites the same together with His
Godhead, to each faithful communicant, and as it were incor
porates them, that each may become Divine, and in a certain
sense a Christ and God. For this is what S. John says of
Christ when He was about to institute the Eucharist, before He
washed the Disciples feet. John xiii. i : Jesus, knowing that
His hour was come, and that He was about to pass out of this
world to the Father, having loved His own that were in the
world, He loved them to the end.
To the end, to the extremity both of life and love. That is,
He loved them with extremest and highest love, when He left
Himself to them in the Eucharist, that they might always have
Him present with them, that they might associate and converse
with Him, consult Him, open to Him all their difficulties,
FRUITS OF THE EUCHARIST.
troubles, and temptations, ask and obtain His assistance. For
as He Himself says in Prov. (viii. 31), "My delights are with
the sons of men."
Hence, as the Church sings, with S. Thomas :
" Himself as born for brotherhood,
Feasting He gives His brethren food :
Their price He gives Himself to die,
Their guerdon when they reign on high."
That by this extremity of love He may entice, yea, compel
us, ardently to love Him back. For a "magnet is the love of
love." It was this love which, as a sharp goad, drove S.
Laurence to the flames, S. Vincent to the " wooden horse," S.
Sebastian to the arrows, S. Ignatius to the lions, and all the
other martyrs bravely to endure and overcome all manner of
pains and torments, that they might pay back love for love,
life for life death for Christ s death. This was why they were
ambitious of martyrdom, arid rejoiced and triumphed in it. And
these things were the effect of the Eucharist. This supplied
them with strength and gladness in all temptations and sufferings.
Wherefore, of old time, the Christians in days of persecution
used to communicate daily, that they might strengthen them
selves for martyrdom. Indeed, they took the Eucharist home
with them, and received It with their own hands (as Mary
Stuart, Queen of Scotland, when she was kept captive in Eng
land, and had no Priest with her). Christ before His Passion
instituted the Eucharist, that by means of It He might arm the
Apostles to meet temptation.
A fourth reason was, that in the Eucharist Christ might give us
the opportunity of exercising every virtue. For in it our faith is
exercised, when we believe that He who is true God and man is
invisibly, but really and truly, contained in a small host. Hope is
exercised, because when we believe that Christ giveth Himself
unto us, we hope that He will give us all other things, which are
far less than Himself. Charity is exercised, because the Eucharist
is a furnace of love, which Christ exhales, and breathes upon us,
1 88 S. MATTHEW, C. XXVI.
that we may love Him again. Religion is exercised, because we
worship and invoke God with the highest form of worship, and
sacrifice to Him Christ Himself. Humility is exercised, because
we ignore our eyes and senses and natural judgment, which suggests
to us that there is only bread and wine in the Eucharist, and
humbly submit ourselves to the words of Christ, who says, This is
My Body : This is My Blood. Gratitude is exercised, because by
it we render highest thanks to God for all His benefits, which is
why it is called Eucharist. Abstinence is exercised, because it is
not right to communicate otherwise than fasting. Patience and
mortification are exercised, because it is a lively mirror of Christ s
sufferings and crucifixion, and so on.
The trofiological reason is, that by feeding us with His Divine
Flesh, He may call us away from earthly flesh, and its pleasures
and concupiscences, that we may live a life that is not carnal, but
spiritual and divine, and may say with S. Paul, " I live, yet not I,
but Christ liveth in me." A Christian ought therefore so to live,
speak, work, as though it were not he himself, but Christ who is
living, speaking, working in him. Let him live, therefore, like an
angel, "For man did eat angels food." And S. Cyril of Jerusalem
says (Cateches. 4, Myst.\ "In the Eucharist we are made con-
corporate, and of the same blood with Christ."
Moreover, S. Chrysostom says (Horn. 36, in i Cor.\ "Where
Christ is eucharistically, there is not wanting the frequent presence
of angels. Where there is such a King and such a Prince, there is
the celestial palace, yea, there is Heaven itself." Wherefore we
read concerning S. Ammon in the Lives of the Fathers^ that when
he was celebrating, an angel was seen to stand at the altar, sign the
communicants with the sign of the cross, and write their names
in a book. And S. Chrysostom (lib. 3, de Sacerdotio) relates that
choirs of angels have been seen round about* the altar, who, with
bowed heads, showed deepest reverence to Christ their King, and
uttered awe-inspiring voices. When, therefore, we communicate,
or say or hear Mass, let us think that we are sitting by the side of
Christ at the Last Supper. Let us think that Christ is speaking by
THE FOOD OF IMMORTALITY. 189
the mouth of the Priest, is celebrating, is transubstantiating bread
and wine into His Body and Blood, and is feeding us therewith.
For it is Christ who is the chief Agent, and works the Eucharistic
miracle, as the Council of Trent teaches (Sess. 22). Wherefore
S. Ambrose (lib. 8, in Luc.) says, " It is this Body of which it is
said, My Flesh is meat indeed. About this Body are the true
eagles, which fly round about It with spiritual wings." And (lib. 4
de Sac.) "well may the eagles be about the altar where the Body
is." Wherefore S. Francis says, in his epistle to Priests, "It
is a great misery, and a miserable infirmity, when you have Him
Himself present, and care for anything else in the world."
The analogical reason is, that Christ, in the Eucharist, gave us
a pledge, a prelibation and a foretaste of the celestial inheritance.
Wherefore the Church sings, with S. Thomas, in the Office of the
Adorable Sacrament, " O sacred Feast, in which Christ is received,
in which the memory of His Passion is recalled, the soul is filled
with grace, and to us is given a pledge of future glory."
S. Thomas says, " In the Eucharist spiritual sweetness is tasted
at the very fountain." This was what S. Francis, S. Monica, S.
Catherine of Sienna, and many others were wont to feel at the
Holy Eucharist, who were inebriated with heavenly delights, and
kept jubilee, exulted, and were rapt in ecstasy, saying with the
Psalmist, " My heart and my flesh exult in the living God. For
whom have I in Heaven but Thee, and who is there upon earth
that I desire in comparison of Thee ? God is the strength of my
heart, and my portion for ever."
" My Jesus, my Love, my God, and my all."
Again, the Eucharist is the Food of immortality, because by
virtue of It our bodies rise to the life immortal, according to that
saying of Christ (John vi.), "Whoso eateth of this Bread shall live
for ever." The Eucharist therefore stamps upon our bodies a
certain force, not physical, but moral, which is the seed of im
mortality, that by means of it we may rise again. Whence S.
Chrysostom rightly concludes (Horn. 83, in Matth), " How, then,
S. MATTHEW, C. XXVI.
does it not behove that he should be purer who enjoys such a
sacrifice ? Should not the hand which divides this Flesh be more
resplendent than a solar ray ? Should not the mouth be rilled with
spiritual fire ; and the tongue, which is ruddy, with that tremendous
Blood?"
And our Thomas, taught of God, says in the tfh Book of the
Imitation, chap. 2, "It ought to seem as great, as new, and as
pleasant to thee, when thou celebratest or hearest Mass, as though
Christ on that self-same day descended into the Virgin s womb,
and became man; or was hanging upon the Cross, suffering and
dying for man s salvation." Whence he gathers (chap, v.), "that
when a Priest celebrates devoutly, he honours God, makes glad the
angels, builds up the Church, assists the living, affords rest to the
departed, and makes himself to have a share in all these good
things." "For what is His goodness, and what is His beauty,
unless it be the wheat of the elect, and the wine that bringeth
forth virgins?" (Zcch. ix. 17) Vulgate.
Ver. 29. I say unto you . . .fruit of the vine ; Arab.,///zV<? of the
vine, &c. S. Austin (lib. de Cons ens. Evang. iii. i), and from him
Jansen and others, are of opinion that Matthew intimates that
Christ spake these words after the Eucharistic Supper. Let us
here consider the following objection. " The fruit of the vine* is
wine produced from it, pressed from its grapes ; therefore in the
Eucharistic Chalice there is not the Blood of Christ, but only wine
sprung from a vine." I answer, the pronoun this in this fruit, &c.,
does not signify exactly that wine which was in the consecrated
Chalice, but in general the wine upon the table, from which the
cup was filled, which was used both at the Passover and at the
consecration of the Eucharist. Secondly, the Blood of Christ may
be called wine, as the Body of Christ is called bread by S. Paul, on
account, indeed, of the substance of bread and wine, as it was
before consecration, and because of the species of bread and wine
which remain after consecration. In truth, the species themselves,
or the accidents of the wine, are rightly called the fruit of the vine,
because they are produced by the vine. Thirdly, as all kinds of
THE TWO CUPS. 191
food, both by Scriptural and common usage, are often called bread,
because it is the staple of all food, so in like manner is any kind of
drink called wine, especially by the Italians, Syrians, and others.
But it is far more probable that Christ spake these words before
the institution of the Eucharist, concerning the supper and the
chalice of the paschal lamb. For at that supper a cup of wine
was carried round, which the father of the family tasted first, and
then sent round about to all who partook of the lamb, as the
Jewish tradition is. This second view is proved, because Luke
expressly asserts as much. He distinctly gives an account of the
two suppers of Christ, that upon the lamb, and the Eucharistic
Supper, which Matthew, for the sake of brevity, condensed into
one. And he says that these words concerning the chalice were
spoken before the Eucharist at the paschal supper. We may see
that the same conclusion must be drawn from what Christ said
previously concerning the eating of the lamb (Luke xxii. 15, 16).
" And he said unto them. With desire I have desired to eat this
Passover with you before I suffer : for I say unto you, I will not
any more eat thereof, until it be fulfilled in the kingdom of God."
Then immediately afterwards He subjoins what is said concerning
the cup of the paschal lamb, "And he took the cup, and gave
thanks, and said, Take this, and divide it among yourselves : for
I say unto you, I will not drink of the fruit of the vine, until the
kingdom of God shall come." Then, immediately afterwards, he
relates the institution of the Eucharist; and of the Eucharistic cup,
which Christ consecrated, saying, "Likewise also the cup after
supper, saying, This cup is the new testament in my blood, which
is shed for you." Where there is no mention made of the fruit of
the vine^ nor of drinking new wine in the kingdom of God.
Christ intended, therefore, by these words only to signify that
He, from henceforth, would not sup with His disciples after the
accustomed manner ; but that this was His last supper, after which
He was about to be taken and put to death. Wherefore here, as
proceeding to die, He bids the Apostles His last farewell. Where
fore these words do not refer to the Eucharistic Chalice, which
192 S. MATTHEW, C. XXVI.
does not contain the fruit of the vine, in the sense of wine, but the
Blood of Christ, into which it has been changed by consecration.
This is the opinion of Jerome, Bede, and many others.
When I will drink it new with you, &c. New, i.e., of a new
and different kind. For in Heaven the Blessed drink no earthly
wine, but heavenly, even the wine and nectar of everlasting glory
and joy ; according to the words of Psalm xxxvi. 9, " They shall
be inebriated with the fatness of Thy house : Thou shalt give
them to drink of the torrent of Thy -pleasure." So Origen on this
passage, and Nazianzen (Orat. de Paschal). For Scripture is wont
to express the spiritual joys of the Blessed by means of corporeal
pleasures, such as food and drink.
You will say that Christ after His Resurrection, in order to-
prove it to His Apostles, ate with them, and, as it would appear,
also drank wine with them. How, then, does He here say that
He will no more drink wine with them ? I answer, that Christ did
indeed both eat and drink with His Apostles after the Resur
rection, but only by the way as it were, and to prove to them that
He had risen, but not to satisfy the requirements of nature, as He
had done before His death. Wherefore, speaking after the manner
of men, that reception of food after the Resurrection cannot be
counted eating.
And when they had sung an hymn, &c. Vulg. said an hymn, but
meaning sung. Greek u^ffaK-i;, i.e., said or sung a hymn, by
way of giving thanks and praise to God. The Arabic has, they gave
praise. Some think from the books of the Hebrew ritual that this
was the hymn customarily sung by the Jews at the Passover, to
give thanks after eating the lamb. But indeed, as Paul Burgensis
observes, and from him Franc. Lucas, Baronius, and others, this
hymn consisted of seven psalms of Hallelujah, beginning with the
1 1 3th, " When Israel came out of Egypt," and ending with the
1 1 9th, "Blessed are the undefiled in the way" From hence S.
Chrysostom concludes that no one ought to depart from Mass
before the thanksgivings, which are contained in the collects after
communion. You may gather the same principle from an ordinary
EUCHARISTIC HYMNS. 193
dinner or supper, from which people ought not to depart before
returning thanks to God. Hence, also, the Fourth Council of
Toledo asserts that this hymn of Christ s affords us an example
of singing hymns. Hence, also, the practice of singing at Mass is
of the highest antiquity, as is plain from the ancient Liturgies.
This, then, was the custom of the ancient Hebrews, to sing
hymns at the Paschal Supper, which the Christians afterwards
followed, in that after the Eucharist and the Agape, a common
feast of charity for all the faithful, they sung hymns and psalms
by way of giving thanks to God. This is gathered from S. Paul
(Eph. v. 19), and Tertullian eloquently shows the same (ApoL
c. 39), and S. Cyprian (Epist. ad Donat.\
The ancient heathen had a similar practice at their feasts, in
honour of their gods.
Lastly, S. Augustine (Epist. 253) says that this hymn of Christ
was in circulation in his time, but he himself regarded it as
spurious, and intimates that it was forged by the Priscillianists.
They went out to the Mount of Olives. Christ was wont,
especially in these last days of His life, to go daily to Jerusalem,
and teach in the Temple ; and then about evening to return to
Bethany, and there sup, and soon after supper return to the Mount
of Olives, and there spend the night in prayer, as Luke intimates
(xxi. 37). But upon this occasion He did not go to Bethany, as
He had supped in Jerusalem. He went, therefore, direct to the
Mount of Olives, as it were to a wrestling-ground, that there He
might offer Himself to be seized by Judas and the Jews. Thus
Victor of Antioch asks, "Why did He go out to the mountain?
why does He despise a lurking-place, and manifest Himself to
those who came to apprehend Him? He made haste to occupy
the spot where aforetime He was wont to pray, the spot which His
betrayer knew so well " (John xviii. 2).
Ver. 31. Then saith Jesus unto them, All ye shall be offended
because of Me this night ; for it is written, I will smite the Shepherd,
and the sheep of the flock shall be scattered. Be offended and fall
into sin, first the sin of weakness and cowardice in forsaking Me,
VOL. III. N
IQ4 S. MATTHEW, C. XXVI.
your Master and Lord, in My Passion. " The terror of the
disciples," says S. Leo, "was then excusable, nor did their sorrow
sink into distrust." And further on, speaking of S. Peter s denial,
" The Lord saw not in thee a feigned faith, nor estranged love, but
shaken resolution." It was thus that Marcellinus and many others,
when asked whether they were Christians, and denied it through
fear of tortures, sinned not directly against the faith, but merely
against its open profession, in not daring openly to confess it.
But the Apostles seem to have stumbled in the faith, because,
when they saw Christ seized by the Jews without defending Him
self, they thought He was suffering either unwillingly or by com
pulsion, and as He could not deliver Himself and them, He
consequently was not God, and that as He would die and never
rise again, they had nothing further to hope for from Him. They
consequently forgot and disbelieved all His promises and predic
tions. The Church accordingly seems to think that the Blessed
Virgin alone remained then steadfast in the faith. For in the
Office for Good Friday the Church puts out all the lights one by
one, leaving only one burning; though others confine this more
strictly to faith in the resurrection, as if she alone believed that
He would rise again from the dead. This is clear, too, from
the Apostles, who hardly believed Christ when He appeared to
them after His resurrection, and said that He was alive. Christ
accordingly reproved their unbelief (Mark xvi. 14). And so S.
Hilary explains it, " Ye shall be troubled with fear and want of
faith." And Euthymius, "The faith ye now have in Me will be
driven out of you, because ye will believe that I can no longer
help you." Indeed our Lord foretold this. See John xvi. 31, 32,
"The hour cometh when ye shall be scattered, every one to his
own, and shall leave Me alone. Ye believe in Me now, but very
soon ye will not believe, when ye see Me a captive and suffer
ing." For not only "did they forsake Him hastily, but" (says S.
Augustine, Tract, ciii.) " in their hearts forsook the faith. For they
were reduced to as great despair, and extinction (as it were) of
their faith, as appeared in Cleopas when he said he trusted that
DID s. PETER S FAITH FAIL ? 195
He would have redeemed Israel. But see how they forsook Him,
in abandoning the very faith .wherewith they believed in Him."
Many commentators follow S. Augustine in considering that the
Apostles fell away from the faith. And S. Ambrose also main
tains that S. Peter lost his faith, and Turrecremata also (de Ecd.
1. 30 and iii. 61). But many theologians teach at the present day
that he did not lose his faith, but merely sinned in not openly
professing it. This, they urge, is all that the Evangelists say ; why
invent a heavier charge, and urge it against him? S. Augustine
says (mfo/m, Tract, cxiii.) he merely denied that he was a Christian,
as people did in Japan, though still retaining the faith in their
hearts. S. Cyril (lib. xi. 41, in John) maintains that he denied
Christ not through fear, but through love ; for that if he confessed
himself His disciple he could not have remained by Him, as he
wished to do. S. Ambrose (in Luc. xxii.) says that he did not
deny God, but man. " I know not the man, because I know Him
to be God." And when he says (Serm. xlvii.) that Peter gave up
the faith, he means the profession of the faith. So, too, S. Hilary
(cap. xxxii. in Matt.) and S. Leo (as above), " His tears abounded
where his love failed not, and the fount of charity washed away
the words of fear." Peter then sinned mortally against the profes
sion of the faith, and consequently lost charity, though not faith.
Maldonatus, Toletus (in John xviii.), Bellarmine (de Ecd. iii. 17)
distinctly maintain this ; Suarez (de Fide Disp. ix. sect. 6) thinks it
was probably the case with all the Apostles that they fled through
fear, and not as denying Christ.
God allowed this for various reasons, i. To suggest to Christ
further grounds for patience, and to exercise Him in every kind of
suffering. For the defection of the Apostles was a great affliction
to Christ ; not merely on their own account, but because He saw
that all the fruit of His preaching had been lost upon them.
2. To humble the Apostles with a sense of their own weakness,
when they saw that all their courage and resolution had melted
away. "Like lions before the battle, like deer when in it." 3. To
show the power of persecution and fear which bereft them of their
1 56 S. MATTHEW, C. XXVI.
faith, their memory, and senses; and that consequently this fear
could not be overcome by their natural reason or strength, but
only by Divine grace, which they should constantly implore. " We
learn thence," says S. Chrysostom, "a great lesson, that the will
of man is powerless unless strengthened by help from above."
And S. Victor of Antioch, " Man s promptitude is worthless for
withstanding graver temptations, if heavenly aid be wanting."
I will smite. The Heb. and Sept. read " smite " in the im
perative. The meaning is, however, the same. The Prophets
frequently use the imperative for the future by way of apostrophe.
"Smite, O sword," that is, "I God will smite Christ, will suffer
Him," i.e., to be smitten. Comp. Isa. vi. 10 with S. Paul, Acts
xxviii. 26.
The shepherd. Christ the Shepherd and the Bishop of our souls
(i Pet. ii. 25).
And the sheep shall be scattered, i.e., the Apostles. But God
soon brought them together again, that Christ might find them
joined in one body, and restore them their faith and courage. For
having no homes of their own, they naturally betook themselves
to the upper chamber, where they had kept the Passover, that He
the master of that house might be again their host and friend, and
where, in fact, He soon after appeared to them, and restored their
faith. This was Christ s special favour. He bestowed it on Peter
after his threefold denial, when by a look He made him weep
bitterly; and on S. John, whom He brought back and placed by
His mother near the cross, and commended him to His mother as
her son. There can then be no question that they both returned
into favour with Christ and were sanctified. Christ foretold this
to show that He was God, and that He suffered for man s redemp
tion, not compulsorily, but willingly ; and that when suffering thus
"they might not despair," says S. Hilary, i but might exercise
repentance and be saved."
Ver. 32. But after I am risen again, I will go before you into
Galilee, "where I will meet you," says Euthymius. "He men
tioned Galilee," says S. Chrysostom, "to deliver them from fear
PETER S DENIAL. 197
of the Jews, and induce them the more readily to listen to Him."
It was to keep them from despair.
Ver. 33. Peter answered and said unto Him, Though all should be
offended because of Thee, yet will I never be offended. This was from
his vehement love for Christ. "For faith is the ardent affection
towards God," says S. Jerome, "which makes him speak thus."
" For he thinks " (says S. Augustine, de Grat. de lib. Arb. cap. xvii.)
" that he can really do that which he feels he wishes." And yet
his sin was threefold first, in boldly and vehemently contradicting
Christ next, in arrogantly preferring himself to others ; thirdly, in
too great presumption and reliance on his own strength. He ought
to have said, " I believe it can be, nay, that from rny weakness it will
be so. But do Thou, O Lord, strengthen my weakness by Thy
grace ; support and sustain me, that I fall not into sin." And our
experience is the same. We think that we are strong in faith, in
chastity, in patience; but when tribulation assails us we stumble,
we are afraid, and speedily fall. The remedy for temptation is
the acknowledgment of our own weakness and the imploring Divine
strength.
Ver. 34. Jesus saith unto him, Verily I say unto thee, that this
night, before the cock crow, thou shalt deny Me thrice. In Greek
aKapvrfiri, abjure Me. Thou wilt do much worse than the others.
Thy presumption deserves it. They only fled, thou shalt abjure
Me. The cock crows more loudly in the morning than at midnight.
This time, then, is properly the cock-crowing. It was before this
cock-crowing that Peter thrice denied Christ. As S. Mark says,
" Before the cock crow twice thou shalt deny Me thrice." Thou
who art now so eager to confess Me, wilt be more frequent and
eager in thy denials this very night than the cock in his crowing.
And yet the cock awakes the sleepers to praise God, whilst thou,
by thy denial, wilt excite others to revile Me.
Peter, says S. Jerome, made professions from the warmth of his
faith, and the Saviour foretold, as God, what would be. And He
gives the cock-crowing as a sign to Peter, in order that whenever
he hears it he may remember Christ s prophecy, may penitently
198 S. MATTHEW, C. XXVI.
acknowledge his sin of denial and presumption, and seek for
pardon; as indeed he did. "As God" (so Bede observes), "He
foretells the mode, time, moment, and extent of his denial."
Ver. 35. Peter saith unto Him, Though I should die with Thee,
yet will I not deny Thee. Likewise also said they all. To testify
their faith, affection, and love towards Him; but in their pre
sumption they sinned in a twofold manner. Thou wilt say, The
Apostles believed Christ to be the Son of God, why then did they
not believe (nay, clamoured against) Him when He predicted their
fall? Why, because they did not attend to Christ s prediction,
but looked rather to their then purpose of heart, which they felt
to be so strong that it would be impossible for them to fall away.
And consequently regarding Christ s words not so much a predic
tion as a test and trial of their purpose and love, they thought that
in this time of trial their affection towards Him should be boldly
and resolutely manifested. "Peter," says S. Hilary, "was so car
ried forward by his affection and love for Christ, as to take no
account of his own natural weakness, nor the belief he should have
in the Lord s words." But even though they believed Christ s
prediction, yet they were free to deny Him, because neither did
the prediction itself nor their belief in it take away their liberty,
but rather presupposed it. For Christ predicted their defection
because they would certainly forsake Him ; but they did not
forsake Him because He foretold they would do so. Objectively
their future defection was prior to Christ s foreknowledge and
prediction, for Christ only foresaw that which they would do
as free agents, and accordingly imposed not on them any neces
sity of denying Him, since His prediction was objectively subse
quent.
But thou wilt maintain, If Peter, believing Christ s words, had
persuaded himself that he would certainly deny Christ that very
night, he could not have but done it ; because this persuasion and
belief would have determined his mind, and bound him to do so.
For no one can effectually strive against that which he knows will
certainly happen by his own agency. The attempt would be vain.
FOREKNOWLEDGE AND FREEWILL. 199
He regards and shrinks from it as impossible ; for he knows that
this and nothing else would happen, whatever his efforts. But,
I reply, this persuasion would have inclined and in some measure
have determined Peter to deny Christ, but yet only in a general
way, that he would deny Him some time in the night, but not at
that particular moment or occasion, or before such and such people.
All his particular acts then would have been free. And in like
manner that knowledge, that we cannot avoid all venial sins, obliges
us to fall into them at some time or another. But yet only gene
rally, and in a confused way. For as often as we commit this or
that venial sin, we sin of free choice. Theologians, and Suarez in
his treatise on Hope, teach us that if a man s damnation were
revealed to him, he could not possibly effectually hope for eternal
life, as already apprehending it to be impossible (for no one can
attempt what he thinks impossible). But yet he both ought and
can observe God s commands, and that as often as he transgresses
he would do so freely and sinfully, even though he is generally aware
that he would fall into, and die in, some mortal sin. This fall of
Peter and the rest made them more humble and cautious. See
John xxi. 15, 21, 22.
Ver. 36. Then comet h Jesus with them unto a place called Geth-
semane, &c. Gethsemane is the valley of oil or fatness, or more
precisely, the oil-press, for pressing the oil from the olives which
grew on Mount Olivet. It was somewhat more than half an
(Italian) mile from the ccznaculum (upper chamber). Christ with
drew there (i) for retirement and prayer, and to be free from
distraction ; (2) to show that He did not fly from death, but
rather sought for it, for the place was well known to the traitor;
and (3) to show that He suffered out of pure love and compassion
for men. For oil is the type of compassion and as oil was in that
spot pressed from the olives, so in His agony was the Blood of
Christ pressed forth, with which we are refreshed as with oil, are
anointed and are fed. See Cant. i. 3.
Sit ye here, while I go and pray yonder. That is, in the garden,
about a stone s throw distant. See John xviii. i ; Luke xxii. 41.
200 S. MATTHEW, C. XXVI.
Adrichomius describes the hut of S. Pelagia the penitent and the
tomb of the Blessed Virgin as close by, and above it Mount
Olivet, the place of the ascension ; humility and exaltation being
fitly associated together, as is oft the case with God s elect. To
speak accurately, Christ neither prayed nor suffered His agony in
Gethsemane, but in the garden close by; and He began His
Passion in a garden as expiating the sin of Adam, which was
committed in a garden. For he ruined therein himself and all
his descendants, and subjected them to sin, death, and hell. And
all these did Christ expiate in a garden by the agony He there
endured. As in the Canticle, " I raised thee up under the apple
tree : there was thy mother defiled : there was she violated that
bare thee " (Cant. viii. 5). Christ therefore in the garden restored
us to Paradise, from which we had been expelled by Adam, and
planted there the garden of His Church, verdant with the anguish
of mortification, the saffron of charity, the spikenard of humility,
the lilies of virgins, the roses of martyrs, the chaplets of doctors ;
for " a garden enclosed is my sister, a garden enclosed, a fountain
sealed. Thy sendings forth (shoots) are of Paradise" (Cant. iv.
12, 13).
Ver. 37. And He took with Him Peter and the two sons of Zebedee^
&c. He took only these three to be witnesses of His sorrow and
agony, lest the other Apostles should be troubled and scandalised
thereby. Moreover, Christ most relied on these three as His
special intimates, and also because it was but fitting that they who
had seen the glory of His transfiguration should contemplate His
agony, and learn that the way to glory is through agony and
suffering, and that the way of Calvary and the Cross leads to the
Mount and glory of Tabor.
And began to be sorrowful and very heavy. Of His own free
will, and not by compulsion. He began to bq so sore distressed
as to be almost lifeless and beside Himself. " My soul is ex
ceeding sorrowful," He says, "even unto death." S. Luke calls it
"an agony," like those who are at the last struggle with death.
Vulg. in Mark reads "fcedet" for sorrow makes a man weary of
SUPERNATURAL SORROW OF CHRIST. 2OI
life. S. Mark adds, to be stupefied (ix0a/*/fc?<r0a/), for excessive fear
has this effect, as a lion stupefies other animals with its roar. Note,
first, that Christ had true sorrow. For though from the moment
of His conception He enjoyed the vision of God, as hypostati-
cally united to Him, and thus enjoyed the highest happiness, He
was yet supremely sorrowful, God supernaturally enlarging the
capacity of His soul, that it might experience the highest joy and
the deepest sorrow at the same time. This is the general opinion
of theologians, though Melchior Canus (de Locis xii. 14) says that
the joy naturally arising from the sight of God was suspended
while He was but a sojourner, in order that He might feel sorrow.
(See S. Thomas, p. iii. q. 46, art. 8, and Suarez, p. in, q. 18,
Disp. 38, sect. 8.) Christ was both on His journey and had reached
the end (viator et comprchensor). In the one character He was
full of sorrow, in the other full of joy. But even when on the way
He had both the greatest joy and the greatest sorrow in His
Passion. He was sorrowful in His lower nature, since it was
painful ; He rejoiced in His higher nature, since it was the will of
God, and ordained for man s salvation.
2. This sorrow was not only in His feelings, but also in His
will (at least in its lower part), which naturally regards that which
is for itself good as life and death, and hates the contrary. This
is clear from His own prayer, "Father, not what I will, but what
Thou wilt." He naturally wished to be saved from death. As in
Luke, " Not my will, but Thine be done."
3. The primary cause of His sorrow was not the flight of His
Apostles, which He foresaw, but the vivid apprehension of His
approaching Passion and death, as is plain from His prayer, "Let
this cup pass from Me." For Christ foresaw all the torments, one
by one, which the Jews would inflict on Him, and fully entered
into and weighed the magnitude and bitterness of His several
sorrows, so as to seem to be already suffering them, even to the
shedding of His blood. For Christ doubtless wished to atone
by His sorrow for the pleasure which Adam had in eating the
forbidden fruit, and which sinners now experience in their sins.
202 S. MATTHEW, C. XXVI.
There were, moreover, other grounds of sorrow, which He
experienced in the highest degree from the very moment of His
conception to His death. First, the sins of all men, which He
undertook to atone for, and thus make satisfaction for the injury
done to His Father. For the soul of Christ saw them all in God,
and manifested for them the greatest sorrow and compunction,
as though they had been His own. For He saw how great was
their gravity, how the majesty of God was offended, and con
sequently what wrong had been done to Him. All which elicited
condign and commensurate sorrow. So He says Ps. xxii. i.
2. The second was His foreseeing all the pains which martyrs,
confessors, virgins, married people also would suffer in their
several ways. Prelates too and pastors in governing the faithful;
the faithful in withstanding the temptations of the world, the
flesh, and the devil. All which sorrows Christ generally and
severally mentally took upon Him, that by His sorrow He might
obtain for them from God the Father grace and strength to bear
and overcome them all. For He loves His children as Himself,
and feels for their affliction. See Matt. xxv. 35, 40.
3. The third was the ingratitude of men. For He foresaw
that His Passion would be of use to but very few, and that the
many would be lost through their own negligence and ingratitude.
As the poet sings,
" Tis not my grief, tis love ; my only pain
Is that to thousands twill be all in vain."
4. The fourth was the affliction of His mother; for the
sorrows of the Son pierced, as a sword, the soul of the mother,
and from her were reflected on Christ. For His greatest sorrow
was that His mother suffered so grievously on His account. All
other sorrows Christ suppressed and overcame, manifesting this
only to His disciples. Now, observe this sorrow of Christ was
not by compulsion, or involuntary, so as to prevent the exer
cise of reason, but was freely undergone by Christ. Whence
theologians say that in Christ were not passions, but their first
GROUNDS OF CHRIST S SORROW. 203
suggestions (propassiones) ; * for all His affections resulted from
the ordering of His reason and His own free choice. For to
this all the inferior powers were perfectly subjected, both in Adam
and in Christ. For original righteousness, which was in Christ
as in Adam before his fall, required this. See S. Augustine, de
Civ. xiv. 9, and Damascene (de Fid. iii. 23). Nothing was com
pulsory in Christ, for of His own will He hungered, was fearful,
and was sad.
5. S. Luke adds, that He sweated blood, and was comforted
by an angel ; while Isaiah (liii. 3) calls Him a man of sorrows.
But the final and moral grounds of this were manifold. S.
Chrysostom gives as the ist : "To show that He took on Himself
true flesh, He endures human sufferings." So Jerome and Origen ;
and S. Leo (Serm. vii. de Pass.) says, " He was despised in our
humility, made sad with our sadness, and crucified with our
pain." 2nd. S. Gregory (Mor. xxiv. 17), "As His death was
approaching, He set forth in His own person our struggles of
mind, for we fear greatly the approach of death." The 3rd. S.
Ambrose sets forth (in Luke xxii. 44), " In no point do I more
admire the tenderness and majesty of Christ than in this, which
most men dread. He would have done much less for me had
He not taken on Himself my feelings; He took on Him my
sorrow, that He might now give me joy. I confidently make
mention of His sorrow, for I preach the Cross. He was obliged
to endure pain, that He might conquer. Insensibility wins not
the praise of fortitude. But He wished to instruct us to overcome
the sorrow of coming death, and perhaps He was sad because,
after the fall of Adam, death was a necessity, and again because
He knew that His persecutors would have to pay the penalty of
their monstrous sacrilege." And again, "Thou smartest not for
Thine own wounds, but for ours ; not for Thine own death, but
for our infirmity." S. Athanasius (de Cruce] writes thus elegantly,
" Christ descended to win for us our ascension ; was born that
* [The word is taken from S. Jerome (in Matt. xxvi.). See Aquin. p. iii.
quest, xv. art. 4, and Suarez in loc. Disp. xxxiv. sect, i.j
204 St MATTHEW, C. XXVI.
we might be reconciled to the unborn Father; was made weak
for our sakes, that we might be raised up by His strength, and
say with S. Paul, I can do all things through Jesus Christ that
strengtheneth me. He assumed a corruptible body, that the cor
ruptible might put on incorruption ; a mortal body, that mortality
might put on immortality. Lastly, He became man, and died,
that we men might by dying become gods, and no longer have
death reigning over us." 4th. The fourth was to mitigate the
dread of death, which was inflicted as a punishment for Adam s
sin, and turn it into joy and the hope of attaining a better life.
Christ then obtained for the martyrs exemption from pain and
fear in their grievous torments, and caused them to undergo them
willingly, and even to rejoice in them. "Christ came," says S.
Chrysostom, " to bear our infirmities, and to give us His strength.
And again, Christ by His agony enabled His faithful ones not to
fear death, but patiently and even joyfully to meet it from their hope
in the resurrection, saying with -Hosea and S. Paul, as triumphing
over death, Death is swallowed up in victory " (i Cor. xv. 55).
5th. The fifth was to cure by His sorrow our sloth, weakness,
fear, &c. As Isaiah (liii. 4) says, "Surely He hath borne our
griefs and carried our sorrows." And accordingly our best remedy
in all these trials is to look at Christ in His agony, that by
the pattern and merits of the agony He endured in the garden
He may heal our sorrow. As S. Leo (Serm. iv. de Pass.) says,
"He healed our weaknesses by partaking them, and drove away
the fear of suffering punishment by undergoing it Himself: our
Lord trembled with our fear, that He might take on Himself our
weakness, and robe our weakness with His strength." It was,
again, to remove the dread of difficulty, which occurs in every
virtuous act. For this dread keeps many back from virtue and
holiness. Whenever, therefore, any difficulty or temptation assails,
let us strengthen ourselves by meditating on the agony of Christ ;
for if He overcame His by the struggle and bloody sweat, we ought
also to overcome ours by manly resistance. See Heb. xii. i.
Christ then taught us to fight against our passions with reason
SORROWFUL UNTO DEATH. 20$
and judgment, especially our sloth, sadness, and anxiety. Calvin
and Beza here impiously and unlearnedly accuse Christ of timidity,
inconstancy, and vacillation, as being indeed more cowardly than
the martyrs ; rather He not only willingly underwent these suf
ferings, but brought them of His own accord on Himself, that
He might by His bold struggle overcome them in Himself, and
subdue them also in us. For, as S. Augustine says, " Christ was
troubled when exercising His power, and not in His weakness "
[John xi. 33].
Ver. 38. Then saith He unto them. My soul is exceeding sor
rowful^ even unto death : tarry ye here, and watch with Me. I
am as sorrowful from the lively apprehension of My sufferings
and death, as if I were now dying; I seem to be lifeless with
sorrow and dread. My pain well-nigh takes away My life and
breath. It is not My flesh, but My soul, which is so very sad,
for sorrow penetrates the inmost parts of My soul, and cuts it in
sunder as a sword. " The waters have come in even to My soul,"
Ps. Ixix. i. I am but the smallest point removed from death, so
that the slightest addition to My sorrow would crush Me, and
take away My life. Consider with what feeling of sorrow and love
Christ spake these words, His pathos, His look, His voice, His
countenance, Tarry ye here. Wait and behold Me here, deeply
sorrowing and praying in the agony of death, both as witnesses
of My sorrow, and to learn from Me in every tribulation to betake
yourselves to prayer; so that thus watching ye may be some
solace to Me in My affliction. But it is not so ; for sorrow hath
overwhelmed you, and forces you to sleep. Whence Christ com
plains (Ps. Ixix. 21), "I waited for some to have pity on Me, but
there was no man, neither found I any to comfort Me." Christ
from the vehemence of His love wished to pass through His
unmitigated and wondrous Passion without any consolation or
consoler. He wished to drain the chalice of gall and bitterness
unmixed with the sweetness of honey, both in order that His
redemption should be plenteous, and for an example of heroic
virtue. For Christ manifested in His Passion the most perfect
206 S. MATTHEW, C. XXVI.
acts of heroic virtue. And He Himself was therein a prodigy
of humanity; for though "He was in the form of God ... He
became obedient as far as unto death, even the death of the
Cross," Phil. ii. 8. He was also therein a prodigy of patience,
fortitude, and of charity; for "greater love hath no man than
this, that a man lay down his life for his friends" (John xv. 13).
But Christ laid down His for His enemies (Rom. v. 8).
Ver. 39. And He went a little farther, and fell on His face.
For a few steps, that He might pray in secret, and yet be seen
and heard by them. By this prostration He manifested His
extreme suffering, gave a striking example of humility, and the
highest reverence to God the Father. Again, to set forth the
heavy burden of our sins, which He had taken upon Him, and
present Himself to the Father in our stead as though guilty and
penitent, and submit Himself entirely to chastisement, I surrender
Myself, He says, to Thee, O Father, as guilty, in the place of men.
I give up Myself entirely to Thee, and present to Thee the punish
ment due to them. I offer My back to the scourger, My head to
the crown of thorns, My hands and feet to the nails, and My entire
body to the cross. Wound and crucify Me, that man may be
spared and received back into Thy favour.
And prayed, saying. For as man He in a true and proper sense
prayed to the Father, yea, even to Himself as God. On the spot
where He prayed a church was erected, and the marks of His
footsteps were said by Baronius to be still there.
O My Father, if it be possible, let this cup pass from Me.
Absolutely this was possible, but it was impossible according to
God s decree that man was to be redeemed by Christ s death.
Christ knew this, and therefore did not wish for it absolutely,
and asks for nothing contrary to His own and the Father s will.
But He merely expresses His natural shrinking from death, His
ineffectual and conditionated will, and yet freely submitted Him
self to the contrary will of God, that He should die.
Let this cup pass from Me. Calvin here accuses our Lord of
hastiness, forgetfulness, ignorance, darkness of mind, inconstancy,
THE CUP IN THE GARDEN. 2O/
and opposition to the Divine will in fact, ascribing to Him sin.
But, as I before observed, Christ took all this upon Hirn
voluntarily, yet in accordance with the will of God. His first
act was subordinated to the latter act, and was therefore regu
lated and ordered by right reason; for nothing in Christ could
be disordered and out of place. Reason, then, and the higher
nature were justly unwilling that His inferior nature should feel
sorrow and horror of death, as stated above. 2. S. Jerome under
stands by the " cup," the sin of the Jews. I pray, O Father, that
I may not suffer at the hand of the Jews, my kinsmen. For in
killing Me they commit a most awful crime, and will be punished
most severely in hell. But this is too restricted a meaning.
3. The full and adequate meaning is, that this cup of suffering
should pass away, even though Thou hast decreed that I should
drink it to the dregs ; and thus (as Origen says) it should pass away
from Himself, and the whole race of mankind.
4. S. Catharine of Sienna offered two other explanations, which
she said were revealed to her by Christ. The first, that Christ most
eagerly thirsted for this cup, to manifest His love to the Father, and
to effect our redemption. He wished to die and suffer immediately.
His love admitted not any delay. I wish the cup to pass away,
and that I may return at once to Thee. This was the prayer of
His spirit, though in His flesh He dreaded death. The two
meanings are compatible. But why did He not effect His wish ?
It was (i) in order to give the martyrs an example of longing
for the Cross ; (2) Because so many would be unthankful for His
Passion, and would die in their sins ; and as this was His greatest
sorrow, He prays that this "cup" might be taken away, and
that all might be saved. But yet He chose to conform Himself
to His Father s will, "Not My will," &c. So S. Catharine, not
taking it literally, but expressing the holy and ardent affection
of Christ.
Symbolically: S. Hilary says, "Christ took all our infirmities
and nailed them to the Cross, and therefore that cup could not
pass away from Him without His drinking it, for we cannot
208 S. MATTHEW, C. XXVI.
suffer except through His Passion." May that cup, O Father,
pass over to My own followers, that when enduring My sufferings
they may experience also through My gift My strength and power
to endure.
S. Bernard (Serm. x. in Cant.) piously and wisely remarks, " The
cup Thou didst drink, the mark of our redemption, makes Thee
above all things lovely. It is this which readily claims our entire
love. It both more tenderly attracts our devotion, more justly
demands it, binds us to Thee the more firmly, and affects us the
more vehemently. For great was the Saviour s labour, greater than
in the work of creation. For He spake and it was done. But
here He had those who contradicted His words, watched His
actions, jested at Him in His torments, and reproached Him in
His death. Behold how He loved! Learn thou, O Christian,
from Christ Himself, how to love Him. Learn to love Him
sweetly, wisely, and firmly : sweetly, that we may not be allured
away ; wisely, that we be not deceived ; and firmly, that we may
not by force be drawn away from the love of the Lord," &c.
Nevertheless, not as I will, but as Thou wilt. Here it is plain, as
against the Monothelites, that there are two wills in Christ : not only
the Divine, to supply the place of the human will, as they said, but the
will He had as man, by which He obtained our redemption. The
Sixth Synod (Acts 4 and 10) proves that there were in Him two wills,
and that the human was by obedience subject to the Divine ; and
this on the authority of SS. Athanasius, Augustine, Ambrose, and
Leo. Nay, rather, though the human will was in itself one, yet in
its power and action it was twofold, the one natural, with which
it shrank from death ; the other rational and free, with which
He subjected Himself to the will of God. "Nevertheless, not
what I will " naturally, " but what Thou wilt." By My reasonable
will I subject My natural will to Thee, O Father, and only will
what Thou wiliest. And, accordingly, the natural will of Christ
was conditional and of no avail, because it wished to escape
death only under the condition that it pleased God. But His
rational will was absolute and effectual, because He embraced
SLEEP OF THE DISCIPLES. 209
death for the same reason that God willed it, that is, for man s
redemption. But the natural will of Christ seemed materially
contrary to the Divine will. But by the rule of subordination it
was conformable to it, as suffering itself to be guided by the
rational will, and thus by the Divine will; and, on the other hand,
the will of God, as well as the rational will of Christ, wishes on
deliberate and just ground that His natural will should express
this natural fear of death. In both aspects, therefore, was the will
of Christ in all respects conformable to the Divine. Christ here
teaches us, as a moral duty, that our sole remedy in affliction is
submission to the Divine will, and that in every temptation we
must betake ourselves to the aid of God, who alone can free us
from them or strengthen us under them if we submit ourselves
humbly, reverently, and lovingly to His will. "This voice of the
Head," says S. Leo, " is the salvation of the whole body. It
taught the faithful, it inspired confessors, it crowned the martyrs.
For who could overcome tt\e hatred of the world, the whirlwinds of
temptations, the terrors of persecution, had not Christ in all and
for all said in submission to His Father, Thy will be done ? "
Ver. 40. And He cometh io His disciples and findeth them asleep,
and sait/i unto Peter, What, could ye not watch with Me one hour ?
To gain some consolation, little though it were, and also as having
care for His people ; thus teaching bishops and pastors to do the
like, and to break off prayer in order to visit them. They were
sleeping for sorrow, and He speaks to Peter as the head of the
rest, and as having so boldly professed his allegiance to Christ.
But observe how gently and tenderly He reproves them. He
does not reproach them with their grand promises ; but He merely
says, "Could ye not?" Ye wished indeed to watch, but I attribute
your sleep not to your will, but to your weakness : arouse your
selves, overcome your infirmity, shake off sleep.
Mystically: "He signified," says S. Irenseus, "that His Passion
is the awakening of sleepers."
Ver. 41. Watch and pray, lest ye enter into temptation. Of deny
ing and forsaking Me for fear of the Jews. If My dangers move
VOL. in. o
210 S. MATTHEW, C. XXVI.
you not, may your own do so. There hangs over you the great
temptation of denying Me ; watch and pray to overcome it. " The
more spiritual a man is," says Origen, " the more anxious should he
be lest his great goodness should have a great fall." Watchfulness
and prayer are the great means of foreseeing and overcoming
the arts of devils and men.
Enter into temptation. Be not ensnared, as birds in a net and
fishes with a hook. Not to be tempted is often not in our own
power, nor is it God s will for us. He wills we should be tempted,
to try our faith, to increase our virtue, and to crown our deserts.
But we must not enter into temptation, so that it should occupy,
possess, and rule over us. So Theophylact and S. Jerome.
The spirit indeed is willing, but the flesh is weak. I know your
readiness in spirit, but your weakness in the flesh. By the flesh
is meant our natural feelings, which shrink from suffering and
death. Pray, therefore, that your weak flesh may not enfeeble your
spirit and compel it to deny Me ; but may God by His grace so
strengthen both your spirit and your flesh, that ye may not only be
ready, but strong to overcome all adversities, so that for My sake
ye may eagerly wish for death, and bravely endure it. " The more,
therefore," says S. Jerome, " we trust to the warmth of our feelings,
the more let us fear for the weakness of the flesh." Some under
stand (less suitably) by "spirit" the devil, by the "flesh" man.
That is, the devil is powerful to tempt, man is feeble to resist.
Origen, moreover, observes "the flesh of all is weak, but it is only
the spirit of the saints which is ready to mortify the deeds of the
flesh." S. Mark adds, "And they knew not what to answer, for
they were struck down by their grief, and oppressed with sleep,
and had neither sense nor understanding.
Ver. 42. He went away again the second time, and prayed, saying,
O My Father, if this cup may not pass away unless I drink it, Thy
will be done. S. Mark says that He used the same words as
before. But S. Matthew omitted the first part of the prayer as
without efficacy or meaning, and in order to insist on the latter
part, in which the whole force of the passage consists, and set it
CHRIST S THREEFOLD PRAYER. 211
forth for our imitation. For Christ absolutely wished and prayed
to drink the cup of His Passion, which was decreed and destined
for Him by the will of God. For He plainly and expressly asked
that the will of God might be fulfilled in Him in and through all
things.
Ver. 43. And He came and found them asleep again , for their
eyes were heavy. With sorrow and watching, and afterwards with
sleep. " For," says S. Chrysostom, "it was a wild night," adding
that "Christ did not reprove them, since their weakness was
great."
Ver. 44. And He left them, and went away again, and prayed the
third time, using the same words, ist. To show the intensity of
His sorrow ; for, as S. Luke says, He sweated blood, and an angel
comforted Him. But this was only when He prayed the third
time, and not the first and second time, as Jansen maintains. 2nd.
To teach us that if God hears us not in our first prayer, we should
pray more frequently and fervently, till He hears us, and we obtain
our request. Perseverance crowns the work, in prayer especially.
And if Christ was not heard in His first and second prayer, what
wonder if we are not heard at once ? Let us persevere, and we
shall gain the fruit of our prayer, strengthening, calming of sorrow,
and power of mind to withstand arid overcome our trials.
Symbolically: i. Remigius says, "He prays thrice for the
Apostles, and especially for Peter, who was about to deny Him
thrice." 2. Rabanus says "that He prayed thrice, in order that
we should ask pardon for past sins, protection in present, and
caution in future perils; that we should direct all our prayers to
the Father, Son, and Holy Spirit; and that our body, soul, and
spirit should be preserved blameless." 3. S. Augustine (Qucest.
JLvang. in loc^) says, "It is not unreasonable to conclude that our
Lord prayed thrice, in consequence of our temptation being three
fold. For as the temptation of desire is threefold, so also is the
temptation of fear. The fear of death is opposed to the desire of
curiosity. For as in the one there is the desire of knowledge, so
in the other is the fear of losing it. But to the desire for honour
212 S. MATTHEW, C. XXVI.
or praise there is opposed the fear of disgrace and contumely,
and to the desire of pleasure there is opposed the fear of pain."
Ver. 45. Then cometh He to His disciples, and saith unto them.
Being after His third prayer strengthened by an angel, He resumed
His former courage and spirit, and nobly composed Himself to
meet His Passion (see on Luke xxii. 41).
Sleep on now, and take your rest. S. Chrysostom and others
suppose that this was said ironically. This is no time for sleeping
in our moment of extreme peril ; rouse yourselves now, if ever.
But S. Augustine (de Cons. Evan. iii. 4), and Bede after him,
suppose that Christ spoke seriously, and in compassion for them
granted them a little longer rest. "Sleep on for the short time
that remains till Judas arrives."
Behold, the hour has arrived. Fixed from eternity by the Father,
and decreed for My Passion and death.
And the Son of Man is betrayed, i.e., is about to be betrayed
into the hands of sinners sinners in a special manner, such as
Judas and the Jews who were raging against Him. For there
was no nation more wicked at that time, and therefore Christ had
resolved to be born and die at that very time, in order that He
might suffer more atrocious cruelties from such a people. His
supreme goodness resolved to do battle with their consummate
malice, in order that He might crush in them, as its head, the
malice of all men, subject it to Himself, and convert it into
goodness. The divine clemency and power of Christ were equally
manifested in converting to Himself and making saints of those
self-same wicked Jews, by Peter and the other apostles.
Ver. 46. Rise, let us be going: behold, he hath come who will betray
Me. He bids them rise, not in order to fly with Him, but to go
forth to meet Judas. It is hence clear that Christ was heard in
His last prayer; that, comforted of God by* the angel, He had
thrown off His sadness and sorrow, and went forth to meet Judas
and the death of the cross with great and noble resolution. " For,"
as Origen says, "He saw in the spirit Judas the traitor drawing
nigh, though he was not yet seen by the disciples." " He therefore
THE PASSION FOREORDAINED. 213
in every way teaches His disciples," says S. Chrysostom, " that this
was not a matter of necessity or of weakness, but of a certain
incomprehensible dispensation, for He foresaw that they were
coming, and so far from flying, He went forth to meet them."
Christ in thus going forth, as indeed in the whole of His
Passion, left three points most worthy of notice, ist. His inno
cence in boldly going forth to meet His enemies. 2nd. His majesty,
forethought, and power, wherewith as God He orders and foretells
the approach of His enemies, and so moderates their fury that they
could do no more than He permitted and foreordained. 3rd. The
readiness with which He voluntarily met Judas, to show that
it was not from weakness or unwillingness, but with the highest
dignity, condescension, and generous love that He suffered and
died for us. " Rise, let us be going," to meet Judas ; and, as S.
Jerome says, <{ let us go of our own accord to death."
Morally: Christ here teaches us to arouse ourselves, and go
forth to meet our sufferings. It is the act of an heroic mind
to weaken by its own resolution the force of any imminent
evil, and by voluntarily embracing it to overcome and subdue it.
Great evils are more easily overcome by a great mind than
minor evils by a small one. As says the poet, "Yield not to
trials ; boldly go to meet them, as a lion shuts its eyes when
rushing on its foes" (Plin. N. H. viii. 16). The cross therefore
pursues those who fly from it, and flies those who seek for it.
As is said of honour.
Ver. 47. And while He yet spake, I o, Judas, one of the twelve, came,
<Scc. This is more fully set forth, John xviii. 2. The truth of His
prediction and foreordaining was thus made good. He so inter
wove Judas sin and His Passion, that the whole action appeared
to be partly permitted and partly ordained by Him.
Lo, Judas, one of the twelve. Lo is an expression of wonder.
An unheard-of portent, a stupendous crime, that one of the
Apostles was not only a thief and robber, but the traitor, and the
leader of those who killed Christ ! "He went before them," says
S. Luke.
214 S. MATTHEW, C. XXVI.
A great multitude: of Roman soldiers, high priests servants, &c.
Staves: tipped with iron, as spears, &c., or not so tipped, as
clubs. Observe here the folly and madness of Judas and the Jews.
He knew that He was a very great prophet, nay, the Son of God,
who could not be overcome by force, as the Jews well knew, and
yet, maddened with avarice and fury, they bring armed men to
use violence towards Him, to seize and bind Him. Dost thou
wish, O Judas, to bind God, to seize the Almighty, to fight, O
petty men, against your Creator, and compel Him to give Himself
into your hands? "It was avarice," says S. Chrysostom, "which
inspired him with this madness, avarice which makes all its slaves
cruel and fierce ; for if the covetous man neglect his own salva
tion, what will he care for another?
Ver. 48. Now he that betrayed Him gave them a sign, saying,
Whomsoever I shall kiss, that same is He: hold him fast. Lest He
escape, as He did at other times. "And lead Him away care
fully," adds S. Mark. For Judas was afraid lest Christ should
escape by changing His shape, and that He should thus lose the
thirty pieces of silver, which were not as yet given, but only
promised.
Gave them a sim. That the Roman soldiers might know him.
o o
For it was night. And perhaps, as some modems suggest, from
His likeness to S. James the Less, His kinsman.
7 shall kiss. Origen mentions a tradition that Christ had two
countenances, one natural, the other assumed at will, as at His
transfiguration, and that Judas gave this sign for fear Christ should
alter His appearance, so as not to be recognised. But this is a
gratuitous assumption, and not to the point, for Judas was not
present at the Transfiguration ; and even had he been there, he
might reasonably fear that Christ might render Himself invisible,
as He knew He had done at other times. The true reason is as
given above.
Ver. 49. And forthwith he came to Jesus, and said, Hail,
Master; and kissed Him. Judas knew from Christ s words at the
Last Supper that he and his treachery were known to Christ; but
KISS OF JUDAS. 215
yet, in order to hide it from the other Apostles, he pretends to give
Christ the usual mark of friendship and reverence. It was the
ancient mode of salutation. The Apostles probably saluted
Christ in this manner, when returning back to Him from some
other place. The early Christians also used to salute each other
in the same way (see Tert. de Oraf., and i Cor. xvi. 20). But
Judas most wickedly misused this token of friendship for the
purpose of betrayal, being persuaded (says S. Chrysostom) that
Christ in His gentleness would not reject his kiss, and that if
He rejected it, the sign would yet have been given. S. Victor of
Antioch says, " The unhappy man gave the kiss of peace to Him
against whom he was laying deadly snares." " Giving," says pseudo-
Jerome, "the sign of the kiss with the poison of deceit." More
over, though Christ felt deeply, and was much pained at His
betrayal by Judas, yet He refused not his kiss, and gave him a
loving kiss in return, i. " That He might not seem to shrink from
treachery " (S. Ambrose in Luke xxi. 45), but willingly to embrace
it, and even greater indignities, for our sake. 2. To soften and
pierce the heart of Judas (S. Ambrose, ibid.) and 3. To teach us
to love our enemies and those whom we know would rage against
us (S. Hilary). For Christ hated not, but loved the traitor, and
grieved more at his sin than at His own betrayal, and accordingly
strove to lead him to repentance. Just as the spark of fire is
elicited from the steel, so was Christ s latent love elicited by His
blows and sufferings. His love was pre-eminent through the whole
of His Passion.
Ver. 50. And Jesus said unto Him, Friend^ wherefore art thou
comet If thou comest to betray Me, why givest thou Me this
friendly kiss ? But if thou comest as a friend, why bringest thou
so many enemies against Me? "Thou kissest Me," says S.
Augustine, "and layest snares for Me. Thou pretendest to be a
friend, though thou art a traitor." Hence Luke adds that Christ
said, " Judas, why betrayest thou the Son of Man with a kiss ? "
And such words, full of majesty and love, ought to have wounded
his stony heart, unless he had hardened it like iron.
2l6 S. MATTHEW, C. XXVI.
It was a wondrous instance of Christ s gentleness and patience,
that He tolerated Judas for three years, and deprived him not
of his Apostolate, or disclosed to any one his sin. Teaching
us to overcome our wrongs by love.
The Saints in this matter imitated Christ, S. Martin especially
in his treatment of Brice, one of his clerks, who was constantly
calumniating him. And when blamed for it, he said, " Christ
bore with Judas the traitor, and should not I bear with Brice my
calumniator?" By this gentleness he so won upon him, that he
amended his ways, became a Saint, and succeeded S. Martin as
Bishop, as S. Martin had foretold (Sulp. in Vit. S. Martin).
The passage, John xviii. 4, should here come in, in the regular
course of the narrative.
To harmonise S. John with the other Evangelists the order
of the history is as follows : Judas preceded the crowd by a few
steps, so as not to seem to be one of them ; and then, when he
had kissed Christ, he drew back into the crowd again, and when
Jesus boldly confronted the crowd, Judas was standing with them.
Jesus thus boldly asked them, " Whom seek ye ? " and on Jesus
saying that He was Jesus of Nazareth whom they were seeking,
they were thunderstruck, and fell to the ground; not on their
faces, but backward, so as to make it clear that they were struck
down by His power. He allowed them, however, to rise up again,
and on their saying again that they were seeking Christ, He
replied, " I told you that I am He ; if, therefore, ye seek Me, let
these go their way, " showing that He cared more for them than
for Himself.
Observe (with S. Chrysostom and S. Cyril) that the eyes of the
soldiers were miraculously blinded, so that they could not discern,
and much less lay hold on Christ. (S. Augustine thinks other
wise.) They gather this from the reply, *"We seek Jesus of
Nazareth," as though they knew not it was He. S. Chrysostom
and others suppose that even Judas did not recognise Him. But
he seems to have withdrawn rather from horror at his crime. For
Christ cut him off from the Apostolic band, "Begone, O traitor;
BLINDNESS OF THE JEWS. 2 1/
thou art not worthy of the companionship of Me and Mine, " and
then struck him and the whole band to the earth. This was the
first miracle which Christ wrought when He was seized, to manifest
His Divine majesty and omnipotence, and that the Jews might
learn that they would have come in vain against Him with the
armed band, had not He given Himself gracefully and willingly
into their hands. The Sodomites were struck with a like blindness
(Gen. xix. n). "Seest thou His surprising power, that though
standing in their midst He struck them blind ? " says S. Chrysostom
and S. Cyril. "The divine power of Christ shone forth in that,
though He presented Himself to those who sought Him, He
was not recognised." Symbolically S. Augustine in John xviii.
The eternal day was so hid by human form,* as to be sought for
with lanterns and torches, in order to be slain by the darkness.
2. His second miracle was His striking them to the ground by
the single word, "I am He." "That word, C I am He, struck
them down like a thunderbolt," says S. Leo. "Where was their
cruel conspiracy? where their glowing anger? where their array
of weapons? The Lord saith, I am He, and at His voice the
multitude of the ungodly falls prostrate. What will His Majesty
do hereafter in judgment, when His humility, though about to be
judged, had such power ? "
Though "I am He " means only "He whom ye seek," yet
Rupertus explains it, " I am that I am " (Exod. iii.). And S.
Jerome (Ep. cxl. ad Prindpium) thinks that Christ struck down
these guards with the heavenly splendour of His countenance, for
otherwise the Apostles would not have followed Him, nor would
those who came to lay hold on Him have fallen to the earth.
Allegorically : This fall of Judas and his followers signified the
comparable fall of the Jews, who would be obstinate in their
unbelief, and well-nigh incapable of salvation. "Their fall is
an image of all those who oppose Christ." S. Cyr. Alex.
in John xviii. and *S. Augustine in loc. "Where is now the
* Membris in S. Augustine, not tenebris, as in Cornelius a Lapide.
21 8 S. MATTHEW, C. XXVI.
band of soldiers, the terror and defence of weapons? A single
word, without a weapon, struck down, smote, laid prostrate that
crowd, fierce in hatred and terrible in arms. For God was veiled
in flesh. What will He do when He comes in judgment, who
.wrought this when He came to be judged? 77
Tropologically : Here is represented the fall of the reprobate,
for they fall on their back so that they cannot arise; but when
the elect sin, they fall on their face, because they are soon touched
by God, and rise up in penitence. "We fall on our face," says
S. Gregory (How. viii. in JZz.\ "because we blush for our sins,
which we remember to have committed." And also (Mor. xiii. 10),
"To fall on the face is for every one to acknowledge his own
faults in this life, and to bewail them with penitence. But to
fall on the back, where we cannot see, is to depart suddenly out
of life, and to know not to what punishment we are brought."
Again, "The righteous fall on their face, as looking on those
things that are before ; but sinners fall on their back, as seeking
for those things which are behind and pass away, and are soon
gone/ " For everything which passes away," says S. Gregory
(Mor. xxxiii. 23), "is behind, while everything which is coming
and is permanent is before."
3. The third miracle, as S. Chrysostom and S. Augustine
remark, was that which He wrought by His all-powerful providence
and the efficacy of His word. "Let these go their way," that the
Jews laid hands on none of the disciples. He offered Himself
alone to death, as a good shepherd laying down His life for the
sheep.
4. The fourth, the instantaneous healing of Malchus ear. But
how great was their blindness and malice, who, after they had seen
so many miracles, dared to lay hands on Him !
Then came they and laid hands on Jesus, dnd took Him. The
order is here inverted, for before they could take Him Peter
smote off Malchus ear, and it was only when Jesus had healed
it that He gave Himself up to be taken and bound.
Ver. 51. And behold, one of them which were with Jesus stretched
THE TWO SWORDS. 219
forth his hand, and struck the servant of the high priest. Peter,
that is, who was more fervent and resolute than the others. S.
Luke adds that he first asked permission from Christ, "Shall we
smite with the sword?" but waited not for His answer, and in his
zeal for Christ in His imminent danger drew his sword.
A question is raised, what was this sword ? merely a knife (cutter),
or a military sword (ensis), or an ordinary sword (g!adius)t The
Fathers are in favour of ensis.* S. Hilary says that the sword was
ordered to be sheathed, because He was about to destroy them
with no human sword, but with the word of His mouth (Rev.
i. 1 6, xix. 15). S. Ambrose explains the two swords (Luke xxii.
38) mystically, as the Old and New Testaments, with which we are
armed against the wiles of the devil.
But writers on all sides explain these two swords allegorically
as the twofold power of the Church, temporal and spiritual (see
Extrav. " Unam sandam " De Majoritate et obedientia). And
again by the sword is denoted excommunication, which cuts off
a man from the Church.
Many think that Peter intended to kill Malchus, but that God
guided the blow so that he merely cut off his ear.
Tropologically : S. Ambrose by this sword understands martyrdom.
"There is," saith he, "the sword of suffering, by which thou
canst cast off the body, and purchase for thyself the crown of a
martyr by putting off the slough of the body." Cornelius urges
many reasons why it should be a sword, and not merely a knife
which S. Peter used, adding that the sword of Peter is still pre
served, and exposed to the veneration of the faithful.
A servant of the high priest, named Malchus (John xviii. 10).
S. Peter seems to have attacked him, as being the most bold and
forward in assailing Christ.
Cut off his ear. His right ear, say S. John and S. Luke,
signifying, as Origen says, that the Jews in reading and hearing
* S. Jerome says that S. Peter used the fiery sword which was at the gate
of Paradise, and the sword of the Spirit (Eph. vi. 17).
220 S. MATTHEW, C. XXVI.
Scriptures had lost their right ear, the true understanding of
heavenly things.
S. Augustine (contr. Faust, xxii. 70) remarks that Moses, after
he had smitten the Egyptian, was made the head of the Synagogue.
S. Peter, after mutilating Malchus, was made the head of the
Church. Both of them went beyond bounds, not from hateful
cruelty, but from blameless impetuosity. For Peter sinned
through rashness, for it was without the knowledge, rather*
against the will of Christ that he drew his sword, his sole means
of defending Christ against so many armed men, and in cutting
off Malchus ear he provoked them the rather against Christ.
But he showed his ardour and zeal for Christ, blameable as it
was ; and when this fault had been corrected at Pentecost, he
obtained through Him to be the Pastor and Prince of the
Church.
Christ by blaming and restraining S. Peter, and by healing
Malchus ear, manifested most strikingly His power and clemency.
Especially since it is a theological dogma (as Paulus de Palatio
adds) that when the Lord heals, He heals perfectly. If Christ
healed Malchus both in body and mind, what greater proof could
there be of charity, what stronger evidence of an undisturbed
mind? It is clear from Acts ii. 37 that many of these perse
cutors of Christ were converted. And what marvel if Malchus
were, who had experienced so striking an evidence of Christ s
goodness and power? Christ thus acted that He might furnish
no ground for the charge that He had opposed the public
ministers of justice, and also to exhibit a pattern of forbearance
and gentleness, as He did when He converted Saul into Paul.
Mystically, the Gloss says that the wounding and healing Malchus
ear is the restoration of hearing, when the old man is taken away,
for slavery is the old estate, healing is liberty. *
Ver. 52. Then Jesus saith to him, Put up again thy sword into
his place. Christ here reproves Peter s rashness in drawing his
* Imo.
PETER S RASH ZEAL, 221
sword against His wish. Peter s sin, then, was twofold : first in
striking against Christ s wish, and next, because this was an act
not so much of defence as of revenge, which did not help to
deliver Christ from the soldiers, but rather excited them the more
against Him. But Peter, says S. Chrysostom, was hurried on by
his eagerness to protect Christ, and did not think of this, but
remembered rather His words, that Christ had ordered them to
take two swords, inferring that it was for His defence. And
accordingly he thought that in striking the servant he was acting
according to the mind of Christ, " Let revenge cease, let patience
be exhibited," says the Interlinear Gloss.
For all they that take the sword (without proper authority). To
strike, /.<?., and wound others. To take the sword by public autho
rity to punish the guilty, or in a just war, is lawful and honest.
Shall perish with the sword. Deserve thus to perish (Gen. ix. 6)
(see Aug. Qucest. V. and N. T., cap. civ.). Homicides, moreover,
and gladiators very often die violent deaths in war or by casualties
(see Act. xxviii. 4).
And Christ here insinuates that the Jews would perish by the
swords of the Romans. S. Luke adds that Christ said, "Suffer
ye thus far." "Cease to draw your swords, ye have contended
sufficiently," just as we part two combatants. But Cajetan explau.s
otherwise, "Suffer the Jews to rage against Me, while their hour
lasts, and the power of darkness." Hence Maldonatus and
others infer that the other Apostles, when they saw S. Peter s
zeal, wished to fight for Him also, but were forbidden by Christ.
For, says S. Ambrose (in Luke xxii.), He who wished to save
all by His own wounds, wished not to be saved by the wounding
of His persecutors. Whence the motto, "Health by wounds,"
which is specially applicable to Christ, by whose stripes we are
healed (i Pet. ii. 24).
Ver. 53. Thinnest thou that I cannot noiu pray to my Father,
and He will give Me more than twelve legions of angels ? A
second reason for our Lord forbidding Peter to defend Him.
I need not thy aid, since I have at My command all the armies
222 S. MATTHEW, c. XXVI.
of angels, one of whom slew the host of the Assyrians (2 Kings
xix. 35). "If one angel," says S. Chrysostom, "slew so many
thousands of armed men, what would twelve legions of them do
against one thousand?" He accommodated His discourse to
their wish, for they were already half dead with fear. " For Christ
Himself as God needed not their aid," as Origen remarked;
"they much rather needed His," to whom thousands of thousands
ministered (see Dan. vii. 10).
Christ is within bounds in speaking as He does. For angels
are countless, exceeding the number of all men, past, present,
and future (see S. Dion, de Cel. Hier. S. Thorn, part i, qutzst.
2, art. 3).
Christ here teaches us in every danger to invoke our guardian
angels, as most wise, powerful, and full of love for us, as knowing
that God orders this to be so. Conf. Ps. xci. n, xxxiv. 7;
Gen. xxxii. i, &c.
Ver. 54. But how then shall the Scriptures be fulfilled, that thus
it must be? And if Scripture foretells My sufferings, "Why do ye
oppose it?" says S. Chrysostom. This, then, is the third reason
why Christ prohibits His defence by arms. "Though He might
have these legions, He was unwilling to have them, in order that
the Scriptures might be fulfilled, that it was fitting He should
thus suffer." For we owe that reverence to the word of God, as
not to oppose, but to assent to it and make it good. But thou
wilt say, "The Jews then did no sin in killing Christ, because
they merely fulfilled the Scriptures/ S. Athanasius (de Cruce}
denies the inference. "For they did sin thus boldly against
Christ, as fulfilling the words of prophecy, but merely of their
own accord, so that the Prophet was not the cause of their acts,
but their own free will. Or rather, they themselves caused the
Prophets to predict such things of them." The Jews then per
petrated this sacrilegious murder from their own wickedness and
hatred of Christ, and the Prophets only foresaw and foretold it.
They did not approve, or order the Jews to do it. But God
ordered Christ to bear it all, and thus atone for the sins of men.
CHRIST DRINKS WILLINGLY. 223
"Pleasing the suffering, though the deed displeased." Hence S.
Leo (Serm. i. de Pass.} says, "We have nothing to thank you for,
ye Jews ; we owe nought to thee, O Judas. For your wickedness
promoted our salvation without your will, and that was wrought
by you which the hand and counsel of God decreed to be done.
That death thus sets us free, but is a charge against you. Ye
only justly lose that which ye wished all to lose." See on
Acts ii. 23. 4. The fourth reason is given by S. John (xviii. n).
" The cup which My Father hath given Me, shall I not drink it ?
God ordained this cup of the Passion from all eternity, and now
gives it Me to drink. Shall I not eagerly take it from His hand,
and gladly drain it out ? " Observe, He had before deprecated it
as a very bitter cup of gall, but now, on knowing the Father s
will, He embraces it, as full of honeyed sweetness. For what is
sweeter than for Him to obey God, to offer Himself as a holocaust
to God, to make Himself a sacrifice to God for the salvation
of men ? " How sweetly," says S. Bernard (Serm. ii. in Pent.),
"didst Thou hold converse with men How abundantly didst
Thou bestow on them many and great blessings ! How boldly
didst Thou suffer such indignities and cruelties for men, so as to
draw honey from the rock, and oil from the hardest stone ! "
(Deut. xxxii. 13). Which was hard set against Thy words, harder
still at Thy wounds, most hard at the horrors of the Cross; for
in all these sufferings He was as a lamb before His shearers, and
opened not His mouth (Isa. liii. 7).
Ver. 55. In that same hour said Jesus to the multitudes, Are ye
come out as against a thief, with swords and staves for to take Me ?
1 sat daily with you teaching in the Temple, and ye laid no hold on
Me. He had before reproved Peter and the Apostles when they
drew their swords ; He now reproves still more severely Judas
and the Jews who wished to take Him; exhibiting in this way
wonderful loftiness, freedom, and calmness of mind. For He
said this when He was still free. It was just after He had healed
Malchus ear. Shame on you, He would say, to come and seize
Me by night, as a thief! I am no thief, but publicly taught the
224 S - MATTHEW, C. XXVI.
Jews in the Temple. Why did ye not seize Me then? I know-
why you seek to take Me, but I know also that ye were afraid to
take Me in the Temple on account of the people. Deal with Me
now as you please ; I surrender Myself willingly ; bind Me, scourge
Me at your will, &c. This is your Jwur, a?id the power of
darkness. And ye therefore fittingly come to seize Me by night,
because I am the light of the world, and have openly taught the
light of truth in the light of day. But ye as children of darkness
shun the light and love darkness, and therefore do ye seize Me
in the darkness. So say Bede and Theophylact, and S. Leo
(Serm. viii. de Pass.), "The sons of darkness rushed against the
true Light, and though using torches and lanterns, yet escaped not
the darkness of unbelief, because they knew not the Author of
light," &c.
It is clear from S. Luke that it was after these words that the
Jews laid hands on Jesus. The order of events (see ver. 50) is
here transposed by S. Matthew, who wished to bring together at
one time all that related to the seizure of Christ without regard to
the order of time.
Lastly, how cruel and insulting was this seizure of Christ !
First, as being seized as a malefactor, though most innocent, and
in Himself, as God, boundless and uncreated sanctity. Secondly,
in being seized by the vilest of men, and His greatest enemies.
Thirdly, in being forsaken by the Apostles. Fourthly, because by
these His bonds He wished to loose the most grievous and hard
bonds of our sins (see Lam. iv. 20). Fifthly, because He wished
in this way to animate Christians and martyrs especially to bear
boldly their imprisonment and bonds, as S. Paul did, Eph. iii. i,
and S. Chrysostom in loc. The bonds of many martyrs were
cruel, but those of Christ were more cruel still.
This crowd consisted of a thousand soldiers, and also of many
attendants and servants of the high priest. See John xviii. 1 2.
Ver. 56. But all this ivas done that the Scriptures of the
Prophets might be fulfilled. These are the words of the Evangelist,
not of Christ. All these indignities were foreordained in the eternal
FLIGHT OF THE DISCIPLES. 22$
counsel of God, who willed that Christ should take them all on
Himself, and suffer for the salvation of man. And He willed also
that the Prophets should foretell them.
Then all the disciples forsook Him, and fled. As He foretold
(ver. 31), they fled because they saw no hope of assisting Him,
and were afraid lest they themselves should be seized and evil
entreated by the Jews. "They were more ready," says Bede
(in Mark xiv. 49), " to take safety in flight, than to suffer boldly
with Christ." For, as Origen says, " the Spirit was not yet given "
(John vii. 39). Was this flight of the Apostles allowable? Some
say there was little blame in it, because they inwardly and in
their minds clave to Christ, though in outward act they fled, as
being no longer able to help Him. They were therefore wise in
flying, to avoid the risk of either denying Christ or of suffering
hardship. But when they had received at Pentecost the gift of
the Holy Spirit, they boldly exposed themselves to every trial.
This flight of theirs was defective, as arising from fear and failing
in resolution, but not unlawful and wicked.
But others regard it as unlawful, as springing from distrust in
Christ, and despairing of His aid, by which act they tacitly denied
Christ. The first opinion I said (ver. 31) was the most probable.
They sinned therefore venially, as struck down by sudden and
excessive fear, and without His command or assent. For having
experienced so often Christ s aid in danger, they ought to have
still trusted in it, especially after His recent displays of power.
They ought to have sought for His aid, and to have prayed, Lord,
help us ! what wouldst Thou have us to do ? And Christ no doubt
would have told them. S. Mark here speaks of the young man
who left his linen cloak and fled away naked. Who he was, and
why he did so, we shall read in S. Mark.
Ver. 57. But they that had laid hold on Jesus led Him away
to Caiaphas the High Priest, where the scribes and elders were
assembled. S. John mentions that they led Him first to Annas,
the father-in-law to Caiaphas. This was out of respect to Annas
as the elder, or because he especially wished that Christ should
VOL. in. P
226 S. MATTHEW, C. XXVI.
be taken. Whence S. Cyril and F. Lucas think that the price of
Judas betrayal was paid him there, or because the house of Annas
was on the road (see on S. John xviii. 13). For it was in the
house of Caiaphas that Christ was first examined, smitten, and
denied by S. Peter, as is clear from S. Matthew, S. Mark, and S.
Luke; and S. John (xviii. 19) also insinuates the same when he
says "that the High Priest questioned Jesus." For when he says
(ver. 24) that Annas sent Him bound to Caiaphas, it must be con
sidered an analepsis. For John merely goes back to what he had
omitted, for fear any one should conclude from his previous
statement that Christ had been examined by Annas and not by
Caiaphas. Some transpose ver. 24 and put it in after ver. 13, as
S. Cyril does. So Origen, S. Augustine (de Cons. Evang. cap. vi.),
Tansen, &c.
Were assembled. He says not "were called together," for this
had been done when Judas requested Caiaphas soldiers to take
Christ. For it was then that Caiaphas summoned the Scribes and
Elders to judge and condemn Him as soon as Judas brought Him
before them. For they had conceived a deadly hatred against
Christ, and thirsted for His death. "They sat watching all the
night in Caiaphas house," says S. Chrysostom.
Ver. 58. But Peter followed Him afar off. Peter alone gathered
courage, and partly from curiosity, but more from love of Jesus,
followed Him; but yet it was "afar off," for fear he should be
seized by the soldiers, both as a disciple of Jesus, and also as
having cut off Malchus ear. His flight was a token of fear, his
return a token of love overmastering his fear. " Peter," says
S. Ambrose in Luke xxii., "is deserving our highest admiration
for not forsaking the Lord even when airaid ; his fear was natural,
his care for Him was from affection ; his fear alien to his nature,
his not flying natural; his following Him was from devotion, his
denial from surprise." In Peter, therefore, fear and love struggled
together ; in the first case love overcame fear, but soon afterwards
under heavy temptation fear overcame love, when through fear of
the attendants he denied Christ.
PETER IN THE HIGH PRIEST S PALACE. 227
Unto the High Pries? s house. That is, Caiaphas . This is more
fully stated John xviii. 15. The disciple there mentioned was
S. John, according to S. Chrysostom, Theophylact, Euthymius.
So Jerome (in Epit. Marc.), and Lyranus, who says that John was
known to the High Priest from selling him fishes, or because one
of his kindred was a servant of the High Priest, or because he
had sold his inheritance to the High Priest (Niceph. i. 28). But
it is more likely that it was not one of the Apostles, because they
were not known to the High Priest. And, moreover, both Christ
and his Apostles were hated by the High Priest, and would not
have been admitted into his palace by the servants ; more likely
would have been taken prisoners. Most probably it was one of
His secret disciples, according to the Syriac version.
And went in, and sat with the servants. Not into the house
where Jesus was to be examined, but into the court. "He
approached not the place where Jesus was," says S. Jerome, " lest
he should be suspected, but sat with the servants and warmed
himself at the fire," as the other Evangelists state. Peter erred
from imprudence and rashness, for thrusting himself among the
servants, and thus exposing himself to the risk of either joining
with them in reviling Him, or else of suffering imprisonment and
scourging. He therefore shortly afterwards denied Christ. "He
that loveth danger shall perish therein" (Ecclus. iii. 26).
To see the end. Whether Christ would be condemned or not,
or set Himself free from His peril. If condemned, Peter would
have taken refuge in flight ; if acquitted, he would have dutifully
returned to Him.
Ver. 59. But the Chief Priests and all the Council sought false
witness against Jesus, to put Him to death. Here comes in S. John s
narrative (xviii. 19).
The High Priest "asked Jesus of His disciples and of His
doctrine," as is there said, because, says Euthymius, " he wished
to convict Him of introducing strange doctrines, and of stirring
up sedition." For it was the duty of the High Priest to inquire
into heresies and new sects. But Jesus firmly and prudently
228 S. MATTHEW, C. XXVI.
replied that He had taught openly, and that those who heard His
teaching were there present, and though His enemies, could speak
to it. Let him ask them what He had taught them. For there
is no surer evidence of innocence and sound teaching than that
which comes from unfriendly hearers. For had Christ stated His
own doctrine, they might have urged that through fear of con
demnation He had said one thing in the Council and another
in public. "He replied not arrogantly," says S. Chrysostom,
"but as confident in the truth." Whence He says, "Why askest
thou Me?" Why dost thou insidiously and captiously ask Me,
thou crafty High Priest, to catch something out of My mouth
wherewith to accuse and condemn Me ? Thou canst easily learn
from the common opinion of the people what I taught them. If
thou knowest it not, thou hast not done thy duty as High Priest.
And if thou wishest to know it now, ask the bystanders, My
enemies, who have often heard Me. Let them produce, if they
can, a single untrue or unsound word of Mine. For I know they
cannot do so in truth.
But when S. John says "that one of the officers which stood
by struck Jesus with the palm of his hand," S. Cyril thinks that
he was struck with His teaching, and wished to remove this
impression by striking Him.
He struck Him on the cheek, as vindicating the honour of the
High Priest. Such a blow, inflicted with a mailed hand, was both
severe and disgraceful, as appears from the " sacred countenance "
which is religiously preserved at S. Peter s, and exhibited to the
people in Passion Week. "\Vhat more audacious act?" says S.
Chrysostom. " Let the Heaven be horrified, let the earth tremble
at the patience of Christ and the insolence of His servants."
" Methinks," says S. Cyril, "the whole universe would have shud
dered had it known what it meant : for the Lord of Glory was
smitten by the impious hand of a man." It is a marvel that this
hand was not at once shrivelled up, nay, that the earth had not
swallowed the man up alive. But the gentleness and love of
Christ prevented this, who called him and many of his fellows to
SEEKING FALSE WITNESSES. 229
repentance (Acts ii. 37). Just as Jeremiah foretold in sorrow,
or rather in astonishment, " He will give His cheek to him
that smiteth Him. He will be filled full of reproach" (Lam.
iii. 30).
Now comes in S. Matthew s narrative. Finding they could find
nothing against Him from those who were there, "they sought
false witnesses," as despairing of finding true testimony, because
Christ s wisdom, truthfulness, and sanctity were fully known to all
the people.
That they might deliver Him 1o death. This was the great end
for which they sought for false witnesses as a necessary means,
though the sole end of justice is to condemn only on true evidence,
and to inflict on false witnesses a correspondent punishment. For
they wished for their own credit not to appear men of violence,
but impartial judges, and consequently to be proceeding judicially
against Him, though they were at the same time both judges and
accusers, against every rule of justice and equity. "They craftily
devise," says S. Chrysostom, "the outward form and appearance
of justice, disguising their craft under the veil of a trial" (Viet.
Ant. on Mark xiv.). Again, they wished Him to be condemned
by Pilate, but they knew he would not condemn Him unless the
crime were proved by witnesses to be deserving of death. The
Chief Priests therefore seek false witnesses against Jesus, the Author
of life and Saviour of the world, because, though they knew it not,
God had decreed to give us, by His death, life both here and
hereafter.
Ver. 60. But found none: yea, though many false witnesses came,
yet found they none. " The wicked men found no semblance of
blame in him," says Origen, "though they were many, astute, and
ingenious, so pure and blameless was the life of Jesus." For the
evidence of these witnesses was either false or contradictory, or
not to the point, so that He could not be proceeded against as
worthy of death.
At last came two false witnesses, and said, This fellow said, I am
able to destroy the temple of God, and to rebuild it in three days.
230 S. MATTHEW, C. XXVI.
Christ, indeed, had said this (John ii. 19), in answer to their
request for a sign that He was sent from God. But they were
false witnesses, because, though they spake the truth in part, yet
they perverted His words and meaning. For, first, He did not say
"I am able to destroy," but "destroy ye," i.e., "if ye destroy it."
Next, S. Mark says they added the words " made without hands,"
though S. John has nothing of the kind. Next, Christ said not,
"I will build it again," but "I will raise it up." In like manner
they distorted its meaning, for He spake of the temple of His
Body, in which the fulness of the Godhead dwelt as in a temple,
as S. John added. For when the Jews asked for a sign, Christ
gave them the sign of His resurrection. Christ might have
plainly said, "I will rise again from the dead." But He chose
rather to make use of the figure of the temple, because in the
presence of cavillers He was obliged to speak covertly and sym
bolically, and also by speaking thus obscurely to furnish occasion
for His Passion ; for He knew that the Jews, from misunderstand
ing this obscure saying, would prosecute Him as guilty of death.
S. Mark here adds, "But neither so did their testimony agree
together." For however boastful these words of Christ seemed to
be, yet they injured no one, and a capital charge could not be
founded on them.
Ver. 62. And the High Priest arose and said, Answerest Thou
nothing to those things which they witness against Thee ? He arose,
as being indignant that He was silent, and slighted this accusation
as futile, and confuted it by His silence. Again, he rose up to
show the heinousness and gravity of the crime brought against
Christ, as though Christ, in speaking thus, had made light of the
magnificence and holiness of the temple.
But Jesus held His peace. i. Because the charge contained
nothing worthy of death, and needed not an answer. 2. Because
He knew that anything He might answer would be turned into a
charge against Him. 3. Because He was fully preparing Himself
for the death decreed for Him of the Father, and wished not to
escape it by self-excuse. 4. The silence of Christ atoned for Adam s
THE HIGH PRIEST S ADJURATION. 231
excuses (Com. on Mark xiv. apud S. Jer.}. Christ was silent, in
order by His silence to make satisfaction for Adam s foolish talking.
Ver. 63. And the High Priest said to Him^ I adjure Thee by the
Living God that Thou tell us whether Thou be the Christ, the Son
of God. I, the High Priest, am the Vicar of God on earth, and
therefore by the authority of God committed to me, I call God to
witness, and conjure Thee to answer. Caiaphas here touches the
essence of the whole matter. Jesus said that He was the Christ,
sent with supreme power for the salvation of men. The Chief Priests
pertinaciously denied it. He therefore asks the question not for
information, but in order to condemn Him. For if He said He
were, they condemned Him to death as a blasphemer ; but if He
said He were not, he would have replied, Why then didst Thou
pass Thyself off with the people as Christ the Son of God? and
would consequently have condemned Him as a false Prophet, in
having made Himself equal with God, as the Jews urged against
Him (John v. 19). For the whole ground of their hatred against
Him was that He, a man, as it seemed, of low birth, said He was
Christ and Son of God, preached accordingly without their sanc
tion, despised their foolish traditions, and publicly and sharply
reproved their vices and crimes.
Ver. 64. Jesus saith unto him, Thou hast said. Meaning thereby,
I am. Christ candidly and clearly replied that He was Christ,
both to show reverence to the Divine Name by which He was
adjured, and to bestow due honour and obedience to the authority
of the High Priest who adjured Him. Says S. Chrysostom, " to
take away from them every excuse," that they might not be able
to excuse themselves with men, nor before God in the day ot
judgment, by saying, We asked Jesus judicially in the Council,
but He was either silent or answered ambiguously, wherefore we
were not obliged to accept and believe in Him as Christ !
Nevertheless I say unto you. Hereafter shall ye see the Son of Man
sitting on the right hand of power. After this time, i.e., in the day
of judgment. Ye shall see Me then, who now seem to be only the
Son of Man, to be truly the very Son of God, when I am seated at
232 S. MATTHEW, C. XXVI.
the right hand of God, and to be His equal in dignity, majesty, and
glory. He alludes to Ps. ex. i. I am He of whom David sang
of old, "The Lord said unto my Lord," c. Christ, moreover,
not only as God, but as man too, sitteth on the right hand of God,
as explained in Col. iii. i.
The Chief Priests will not strictly and exactly see this in the day
of judgment, as being reprobates, and not to be blessed with the
sight of God, but to be cursed with the sight of the devil. But
indirectly and in effect they will see it. For they will see such
great majesty, glory, and splendour, and such a train of angels
attending Him, that they will not doubt that He is near to God,
nay, God himself, and the Son of God. For they will then
experience His omnipotence in glorifying the godly and condemn
ing the ungodly, who here have condemned Him as weak and
feeble.
And coming in the clouds of Heaven. Alluding to Dan. vii. 13.
Behold here, and wonder at His greatness of mind, who though
standing in the midst of His enemies, yet threatens them with His
coming to judgment. As though He said, Ye now unjustly con
demn Me as a false prophet and false Christ, but that day will
come when I, who stand at your tribunal, shall be seated as judge.
Ye condemn Me now to the death of the Cross ; but I, in this very
same place (for Christ will sit in the Valley of Jehoshaphat, which
is nigh Jerusalem, Joel iii. 2), will condemn you to the eternal
torture of hell-fire, because ye committed on My person this awful
sacrilege, because ye were the murderers of Christ and of God.
And surely it will thus be.
Ver. 65. Then the High Priest rent his clothes, saying, He hath
spoken blasphemy ; what furtlier need have we of witnesses ? behold,
now ye have heard His blasphemy. The garments of the Jews
could easily be rent, for they were open at the neck, so as to be
readily taken on and off. They could therefore easily take hold
of both sides of the opening, and tear them down to the
waist (but no farther), in token of grief and indignation. This
was usual among the heathen, but especially among the Jews, in
THE OLD PRIESTHOOD ABOLISHED. 233
grief or when they heard blasphemy against God. (See 2 Kings
xix. i.)
But Caiaphas, being High Priest, tore his garments unlawfully;
for "he shall not uncover his head, nor rend his clothes," Lev.
xxi. 10 : the reasons for which I have there given. But Caiaphas
rent his garment to arouse their ill-will against Jesus, and to expose
Him as a blasphemer to general execration. But by this very act
he signified symbolically that the old law with its priesthood was
rent away by the death of Christ, and that he also was deprived of
his Priesthood by Him. So S. Leo (Serm. vi. de Pass.) says, " He
did this to increase their anger at what they had heard. But not
knowing the meaning of his mad act, he deprived himself of the
honour of the Priesthood in forgetfulness of the precept, He
shall not take off his head-dress, nor rend his clothes. " And
Origen says, "He rent his garments, displaying his filthiness and
the nakedness of his soul, and showing forth in mystery that the
old Priesthood was to be rent away, and its school of Priests, and
its training, which was according to the letter." And Jerome, "He
rent his garments to show that the Jews had lost the glory of the
Priesthood, and that the seats of the High Priests were empty."
So, too, S. Chrysostom, Theophyiact, Euthymius, Jansen, Barradius,
and others.
He hatii spoken blasphemy, in saying He was the Messiah and
Son of God. The High Priest, for fear any one should be in
fluenced by the words of Christ, anticipates it by fastening on
Him the charge of blasphemy, to keep any one from speaking
in His behalf, and to compel them all to condemn Him as a
blasphemer.
What need we any further witness ? Caiaphas here displays his
wickedness, in not acting as a judge, but as a prosecutor and
accuser of Christ. (See S. Chrysostom.)
What think ye ? Here again he acts the part of a prosecutor and
not of a judge, makes the very enemies of Christ His judges, and
by his pontifical authority, and his sentence already decided on,
drives them, as it were, to condemn Him as a malefactor. " The
234 s - MATTHEW, C. XXVI.
same persons," says S. Chrysostom, "bring the charge, discuss it,
and pass sentence."
But they answered and said, He is guilty of death. Blasphemers
were stoned (Lev. xxiv. 16), as S. Stephen was stoned. But they
cried out that He was guilty, not of stoning, but of death. For
they had already decided to crucify Him. Origen touchingly sets
forth the indignity of this most iniquitous sentence. " How great
an error was it to declare the Prince of Life Himself guilty of
death, and not, on the testimony of so many who had risen, to look
on Him as the Fount of Life, from whom life flowed forth on all
living ! For as the Father hath life in Himself, so hath He given
to the Son to have life in Himself." What greater indignity than
that the Son of God, the source of all life to angels, men, and all
living things, should be condemned by the whole Council as guilty
of death for having, when asked and adjured by the High Priest,
confessed that He was the Son of God ?
He had restored sight to the blind, hearing to the deaf, life to the
dead, and is therefore condemned to death by the envious priests.
But they said in ignorance (but in another sense), that though
Christ was in Himself most innocent and holy, yet He had taken
on Himself to atone for our sins. And on that account He was
guilty of death. For Christ took on Himself the sentence passed
on Adam and his posterity, " In the day thou eatest thereof," &c.
(Gen. ii. 17). For He wished to atone for our death, that by His
death He might restore us to the eternal life of grace and glory.
And accordingly He took on Himself this most undeserved sen
tence with the greatest calmness, equanimity, and patience, and
surrendered Himself to God the Father as a victim for our sins (see
Isa. liii.), to teach us to bear contentedly (after His example, and
for love of Him) the unjust judgments, the reproaches and censures
of men, in order to make the best return to Him we can ; while in
His service we are treated as guilty of death, just as He was, by the
whole Council, judged and proclaimed guilty of death for our sakes.
Tropologically : a Christian who sins condemns our Redeemer
a second time to death, kills Him (as it were), and crucifies
TWO JEWISH COUNCILS. 235
Him (see Heb. vi. 6). Whence S. Bridget (Rev. i. 37) tells us
that the Blessed Virgin said to her, " I complain that my Son
is crucified more cruelly by His enemies in the world now, than
He was by the Jews. For the sins with which they spiritually
crucify my Son are more abominable and grievous than the sins
of those who crucified Him in the body." Some suppose that this
Council was held early the next day, and that everything here
recorded by S. Matthew from ver. 59 is spoken by anticipation, and
ought to come after the first verse of the next chapter (see S. Aug.
de Cons. Evan. iii. 7, &c.). Others maintain, more correctly, that
these events were recorded by S. Matthew in due order, and that
they took place immediately after midnight. For there were two
Councils held, one at night, the one here mentioned, the second
next morning (Luke xxii. 66). For as all the Council were not
present at night, Caiaphas summoned a general assembly in the
morning, to which he convened them all. In this Christ was
condemned unanimously as guilty of treason, not only against
Divine law in calling Himself the Son of God, but against human
law also, in asserting that He was a King, and was given up to
Pilate to sentence Him to crucifixion. The great Council (the
Sanhedrim) was held in the morning.
Ver. 67. Then they spat on His face. Great and brutal was the
barbarity of the servants, as also of the Chief Priests and the
Councillors who permitted it. But they considered they did rightly,
in vindicating their law and the honour of God, since Christ had
been already condemned to death as a blasphemer. Those who
held Him, and the other bystanders as well, and some, too, of the
Council (as S. Mark implies), spat upon Him. .
On that Divine face, worthy of reverence and adoration from
all creatures, on which the angels desire to look. This was an
atrocious insult inflicted by the vilest men on Christ the Son
of God, who here exhibited stupendous gentleness, humility,
and patience, and fulfilled the prophecy of Isaiah (ii. 6), " I
gave My back to the smiters, and My cheeks to them that
pluck off the hair." Whence Forerius says that the plucking of
236 S. MATTHEW, C. XXVI.
the beard was a great pain and insult, like spitting in the face.
Whence S. Clement Alex. (Peed. iii. 3) says "it is a monstrous
thing to pluck off the hair, which is man s natural beauty."
Whence Euthymius says, "Shudder, ye heavens and earth, and
all creation ; for what face was it on which they inflicted such
insults?" And so S. Chrysostom, and Titus Bostrensis after
him, "They spat on that face which the waves of the sea
feared, on seeing which on the Cross the sun hid his rays ; they
smote it, fully satisfying their anger, inflicting the most insulting
wounds, thrusting their hands into His face, &c. But why
did they beat Him when they were about to kill Him? What
need was there for such insults? But their cruelty was manifest
in all they did, like hunters who vent their rage on the prey
they have at length found, counting it a pleasure and festive
sport, and showing how eager they were for cruelty."
S. Anselm (de Pass. Dom.} introduces the Blessed Virgin as
thus saying, "After a little while my Son appeared covered
with spittle as with leprosy ; " and speaking of His scourging says,
" My Son was so benumbed and disfigured, that He appeared
as though struck with leprosy."
They buffeted Him. A buffet (colaphus) is a blow struck with
the fist on the neck or head; a blow (alapa) is given with the
flat of the hand on the cheek, inflicting greater insult, but less
pain than the blow (colaphus].
But others struck Him in the face with their hands. Some
translate ga^ as a rod or a slipper. But here, by a misuse of
words, it means "a blow." Christ is therefore here accused as
impious, struck with the hand, as impudent ; speaks as the Lord,
is silent as innocent ; is condemned as sacrilegious ; is smitten
with fists, "though He measures out the waters with the hollow
of His hand" (Isa. xl.). His countenance, the brightness of His
Father s glory, is disfigured with blows. His eyes are veiled who
lays bare the secrets of the hearts and looks into all thoughts.
He is insulted, beaten, and assailed with scoffs, and has His hair
torn out.
ORACLES OF THE SIBYLS. 237
Ver. 68. Prophesy unto us, thou Christ, Wiio is he that smote
T/iee? They jest at Him for saying He was a Prophet. If Thou
art a Prophet, prophesy to us. They seem to have said this
insultingly, after they had covered His face. If Thou art the
Christ, Thou canst not be ignorant of what is hid from Thee.
Tell us who smote Thee? They jested at Him as a pretended
soothsayer. "The King of Prophets," says Theophylact gravely,
"is jested at as a false Prophet." "They insultingly covered His
face, so as to make mock of Him, and next that they might not
be deterred from beating Him by His Divine countenance," says
Jansen. " For His majesty beamed forth in His countenance,"
says S. Jerome.
Mystically: Christ when veiled signified that He hid His face
from the Jews, who were deprived of faith and the knowledge of
God. Just as Moses, a type of Christ, when he veiled his eyes on
coming down from the Mount, signified the same thing (2 Cor. iii. 13).
In his own words, " I will hide my face from them " (Deut. xxxii. 20).
Tr analogically : it signifies that He atoned for Adam and Eve s
sin, for they sinned both with their eyes and their mouths, in
looking at and then eating the forbidden fruit. Christ there
fore, to expiate this sin, suffered His mouth and eyes to be
covered. For, as S. Augustine says, "Christ suffered in all the
members in which man has sinned, that He might expiate all."
Christ, moreover, endured all these sufferings with steadfast
patience. "As He," says S. Chrysostom, "omitted no act of
gentleness, so did they omit no act of insult or impiety, but
sought to glut their rage both in word and deed."
The Delphic Sibyl thus foretold
" Then impious Israel
Will buffet Him, and from their sinful lips
Will pour their poisonous spittle,
And will give, for food the gall, and vinegar to drink," &c.
And the Erythraean Sibyl (Lact. iv. 18)
"The innocent will give His back to blows," &c.
The reason for these insults was First, That Christ should
238 S. MATTHEW, C. XXVI.
thus expiate the infinite sins with which men (so far as they
can) inflict the greatest injuries on God. For the sinner, so far
as he can, spits upon God, buffets and beats Him, because he
despises Him, and esteems Him less than the creature which
he loves. So Origen, "He suffered all these indignities to save
us who deserved them all." "His reproaches took away our
reproach," Pseudo-Jerome on S. Mark. "It was not Christ that
suffered, but we suffered in Him," says S. Athanasius. Christ
wished to endure all these dire sufferings in order to honour
God the more, and to make the greater satisfaction for the
wrong done Him. His Passion therefore honoured God more
than Adam s sin dishonoured Him. Add to this, that wicked
men insult God, and invent fresh ways of insulting Him. Christ
therefore willed to be insulted, and to expiate their newly-devised
sins by His newly-devised insults.
Secondly, to set forth the highest pattern of patience and
virtue. If any one, therefore, desires a specimen of the greatest
humility, gentleness, obedience, patience, constancy, charity, let
him look on Christ suffering and crucified, and imitate Him as
far as he can. "According to the pattern I showed to thee
in the Mount" of Calvary (Exod. xxv. 40). "Wondrous is Thy
Passion, O Lord Jesus," says S. Bernard (Wednesday in Holy
Week), " which hath driven away all our sufferings, makes propitia
tion for all our iniquities, and is never found ineffectual in all
our diseases. For what is so deadly as not to be healed by Thy
death? In this Passion, then, three things we must specially
look at : the act, the mode, the cause ; for in the act, patience ;
in the mode, humility; in the cause, charity, is specially com
mended to us."
Thirdly, to animate the martyr to endure every kind of tor
ment, and the faithful to bear any injuries, by whomsoever im
posed. " He endured them all with great courage, teaching us to
bear injuries," says Euthymius, deriving from Christ adamantine
hardness ; as Isaiah (1. 7) says, " I have set my face as a flint,
and I know that I shall not be confounded. He is near that
239
justifieth me; \vho will contend with me?" For as iron is
hardened the more it is struck with the hammers, and is so far
from being broken by them that it breaks them itself; so let us,
the more we are afflicted, exhibit the greater courage, and thus
by our patience overcome the hatred of our adversaries (see
Ezek. iii. 9). Again, as iron breaks iron, so do the patient
overcome the obstinate wickedness of the ungodly, of whom
Zecharias says (vii. 12), "They made their hearts as adamant,
lest they should hear the law." "For nothing is so hard as not
to be surpassed by something harder," says S. Bernard. More
over, S. Athanasius says (de Cruce), "Just as when a man strikes
a stone with his hand, he does not break the stone, but hurts
his hand; so they who strove against the Lord, as contending
against incorruption, were corrupted, and as plotting against the
Immortal, themselves perished."
And so the Jews, for these insults offered to Christ, were
rejected by God, and exposed to universal reprobation. "They
received," says Origen, "a lasting blow, and lost all their Pro
phets; whereas God exalted Jesus, who humbled Himself even
unto death, and gave Him a name which is above every name."
After Caiaphas had with the whole Council proclaimed Christ
to be guilty of death, the servants of the High Priest and some
of the Council insulted Him for three whole hours, while the
others lay down to rest, to be ready to proceed with the case in
the morning.
Indeed, He was subjected all the night through to cruel injuries,
and bore them all with sweetness and fortitude.
S. Bernard (Serin, xliii. in Cant. i. 12), on the words, "My
beloved is as a bundle of myrrh/ wisely and piously observes,
"He made up this bundle from the reproaches and insults of
these attendants," and adds, "This healthful posy is preserved
for me ; no one shall take it from me. It shall lie between my
breasts. These I said meditated wisdom; in these I established
the perfections of my righteousness, in these the fulness of
wisdom, in these the riches of salvation, in these abundance of
240 S. MATTHEW, C. XXVI.
merits. From these there came to me one while the heathful
draught of bitterness, at another the sweet ointment of consola
tion. They sustain me in adversity, those check me in prosperity ;
and amidst the joys and sorrows of this present life they afford
me safe guidance on either side as I walk along the royal road,
and ward off imminent dangers on both sides."
Ver. 69. Now Peter sal without in the hall: and a damsel
came unto Him, saying, And thou also wast with Jesus of Galilee.
S. Matthew here goes back to the history of S. Peter, whom he
speaks of (ver. 58) as having followed Jesus into the hall; and
he here brings together in one S. Peter s three denials, though
they took place at different times. He sat at the fire warming
himself. S. John says he stood ; but this with the Jews merely
meant that he was present, not any particular attitude. He stood,
it may be, at one time, and sat at another.
But if he stood without, how was it that he was within the
house? He was within, as being in the outer court, but without
with respect to the inner court. Whence S. Ambrose says (Luke
xxii.), "Where was it that Peter denied Christ? In the pras-
torium of the Jews, in the company of the wicked." And Bede,
too, on Mark xiv., " How hurtful is converse with the wicked !
Peter amongst the servants of the High Priest said he knew not
the man, though among the disciples he had confessed Him to
be God."
A damsel. One of inferior degree, "a doorkeeper," says S.
John. Hence we see more clearly the weakness and fear of
Peter, who was staggered by the question of a humble damsel,
and denied Christ ; though afterwards, when he had received the
Spirit, feared not Caiaphas, or the whole Council, when he said,
"We must obey God rather than men" (Acts iv.). Learn from
this how weak is man when over-confident in himself and for
saken of God ; and, on the other hand, how bold, if he distrusts
himself and trusts in God. "Peter without the Spirit was over
come by the words of the damsel, but with the Spirit he yielded
neither to rulers nor kings " (Com. on S. Mark, apud S. Jerome).
PETER S DECEIT. 241
But how did this damsel recognise Peter before all the men
who had seen him in the garden with Christ? Because, as the
doorkeeper, she carefully noticed those who went in and out.
And she observed that Peter was not one of the servants, but
a stranger, and with an agitated look, and hence conjectured
he was a follower of Jesus. For sagacious doorkeepers are
quick in detecting, for it is difficult to conceal the feelings, and
not to betray them by the look. Perhaps, also, she had seen
Peter with the other Apostles, and had carefully noted his
appearance.
Of Galilee. For Jesus was of Nazareth in Galilee, and he
calls him a Galilean, both as despised by the Jews, who thought
that no Prophets came from thence (John vii. 62), and
also as a seditious person, a follower of Judas of Galilee (Acts
v - 37)-
Ver. 70. But he denied before them all, saying, I know not
what thou sayest. Fearing he would be seized, and to obtain
belief for his denial, he said that her question was so strange
that he knew not what it meant. "I am so far from knowing
who Jesus is, that I know not what it is you ask. For I know
not whether He has disciples, or who and what they are." It
was a lie ; just as when a person, if asked by Pagans whether he
is a Christian, says he is not. This is a sin against the pro
fession of the faith, of which Peter had heard Christ s warnings and
threatenings (Matt. x. 33). "But Peter," says Victor of Antioch,
"was in such consternation and agitation of mind as entirely to
forget the Lord s threatening." And hence S. Augustine (on John
xviii. 65), commiserating his fall, exclaims, " Behold this most
firm pillar tumbled at one single breath of air! Where is now
that boldness of promising, that over - confidence in himself?
Where are his words, If I should die with Thee, I will not
deny Thee ? But what marvel if God s prediction proved true,
and man s presumption false ? "
Denied. How many times? Dionys. Carthus. says six times,
thrice in the house of Annas. S. John implies, thrice in the
VOL. in. Q
242 S. MATTHEW, C. XXVI.
house of Caiapbas, as the other Evangelists expressly state (see
S. Aug. de Cons. Evang. iii. 6). Cajetan (on John xviii.) says
seven times, thrice when addressed by women, and four times by
men.
But the common opinion is that he denied only thrice. See
S. Cyril on John xviii. ; S. Ambrose (Luke xxii.), and others.
And this is clear from S. Matthew s narrative, who sets forth the
history succinctly, and in the best order.
The Evangelists relate his threefold denials in different ways.
But in order to reconcile them, observe that Peter first simply
denied in the hall, when asked by the first damsel, next with
an oath, when asked by the second, and thirdly, with cursing
and swearing.
Here observe that S. Hilary on this passage, and S. Ambrose
on Luke xxii., seem to say that Peter in denying Christ did not
lie, but spoke ambiguously. For he said he knew not the man,
because he knew Him to be God. " I was not with Him whom
ye call a man, but I withdrew not from the Son of God," says
S. Ambrose. I know not what thou sayest, that is, I understand
not your profanity. But S. Jerome tacitly refutes them, as Christ
does also by saying, "Thou shalt thrice deny Me." But SS.
Hilary and Ambrose can both be excused, because they merely
meant to say that Peter s words were so measured that a sound
meaning could be elicited from them, that he spoke so ambiguously
that his words of denial could be turned into a good meaning.
i. It is certain, therefore, that Peter sinned mortally. So S. Chry-
sostom here, and S. Augustine (Tract, cxiii. on John). He therefore
lost by his denial the grace and love of God. But whether he
lost his faith is doubtful. But if any one of the Apostles retained
his faith it was Peter (see above, ver. 31), especially as he soon
afterwards repented, and wept bitterly for his, sin of denial. He
therefore mentally retained his faith, which moved him to
repentance and tears. 2. He was to fall thus gravely for three
reasons. First (which is the source of all), from over-confidence;
next, because, though conscious of his weakness, he threw himself
ONE SIN LEADS TO OTHERS. 243
into the company of the wicked men who had seized Jesus;
and lastly, that he, the future head of the Church, might learn
to have compassion for the fallen, and set a pattern of true peni
tence to all sinners. So S. Chrysostom, S. Leo (Serm. ix. de Pass.),
S. Gregory (Horn, xxi.), and others.
The first denial took place just after midnight. He went away
for fear the damsel should question him again.
And the cock crew. This first cock-crowing did not rouse Peter
from his fall, nor keep him from falling again.
Ver. 71. But as he was going out into the porch, another maid
saw him, and said to them that were there, This fellow was also with
Tesus of Nazareth. "It is clear," says S. Augustine (de Cons.
Evang. iii. 6), "by comparing the testimony of all the Evangelists,
that Peter did not deny in front of the gate, but within it, in the
hall by the fire. S. Matthew and S. Mark mention his going, but
for brevity s sake do not mention his return."
Ver. 72. And immediately he denied with an oath, I know not the
man. It appears from S. Luke and S. John that several others
put the same question, and pressed him hard. On which Peter,
finding that a stronger answer was required, added an oath, i.e.,
committed perjury; for, as S. Gregory says, "a sin which is not
blotted out by repentance, by its very weight quickly draws on to
another," both because it weighs down, depresses, and weakens
the conscience, and also because the sinner thinks that as he
has sinned, it is of little moment if he falls again into the like
sin. Some Christians when they have once fallen into fornication
or gluttony repeat the sin, as thinking, "We have already fallen,
let us fall again, and then by the same confession we shall blot
out all our sins together." But they are wrong ; for a second is a
new offence against God, and inflicts on the soul a new wound
more deadly than the first ; for repentance is more difficult after
repeated sin than after the first fall. " Perseverance in sin causes
increase of guilt," says Rabanus. His intercourse with the ungodly 7
which he ought to have given up after his first fall, drove
Peter to this, though, assuredly, he never should have done it,
244 S. MATTHEW, C. XXVI.
as having experienced its noxiousness and bis weakness in their
company.
Ver. 73. And after a while came unto him they that stood by and
said unto him, Surely thou art, one of them, for thy speech bewray eth
thee.
Ver. 74. Then began lie to curse and swear, saying, I know not
the man. The servants who were watching the trial at the door
after a while returned to the fire, and turning to Peter, tempted
him again, and forced him to his third denial. They gave
their reason, "Thy speech bewrayeth thee;" from his Galilean
dialect. S. John adds (xviii. 26) a further charge, for a kinsman
of Malchus said, " Did I not see thee in the garden with Him ? "
Peter, therefore, finding himself driven to extremities, "began to
curse and swear" that he knew not the man, saying, after the
Hebrew manner, May God do these things to me if I know
Him. May the earth open, may the lightning blast me, if I
know Him. The Greek word is xaranafaparlfyiv, to anathematise
vehemently, to call curses down on oneself. "The more they
urge and insist upon it, the more vehemently does he swear, the
more obstinately does he act," says Victor of Antioch on Mark
xiv. "Consider here," says S. Cyril (Lib. xii. on John), "what
the Apostles were before the coming of the Holy Spirit, and what
they were made afterwards, when endued with power from on
high."
And immediately the cock crew. To remind Peter of Christ s
prediction, and to move him to repentance. S. Luke adds, " And
the Lord turned and looked upon Peter," &c. This look, then, as
S. Ambrose teaches, caused Peter, who had not noticed the first
cock-crowing, to notice this, to call to mind his warning, and to
begin to repent and weep. " Christ looked on Peter," says S. Leo,
"and then raised him up." He looked on hiiri also with the eyes
of His mind, putting before him the baseness of his denial, and
urging him on to repentance (S. Augustine, Bede, Ambrose, and
others). And with His bodily eyes also, because Christ, after
being pronounced guilty of death, seems to have been brought
THE POWER OF THE EYE OF CHRIST. 24.5
down to the outer hall, which was below, and where Peter was;
and there turning to him, and smiting him with His gracious
look, He reminded him of his fall, and recalled him to himself.
Christ seems to have been brought down to this hall that, while
the Priests were taking a little rest, He might be handed over to
the custody and insolence of their attendants. Or Christ certainly
from the inner hall saw Peter standing in the outer one, Christ s
overruling providence so ordering everything, that a fit oppor
tunity was afforded for looking on Peter.
Here admire alike the loftiness and the charity of Christ. For
though already condemned to death, and in the midst of His
insults and blows, He seemed as it were to forget Himself, and to
care for Peter, to bring him back as a lost sheep into the path of
safety, and teach us to do the like. It was so with S. Chrysostom,
who, when driven into exile, and even to death, seemed to forget
himself, and wrote most affectionate letters to his friends ; and
exhorts Constantius, his presbyter, not to be downcast at his per
secution, but to rouse himself, and send apostolic men to convert
Phoenicia, and write him an account of their proceedings. For the
energy and courage of the helmsman is exhibited in the storm, as
that of a soldier in fight, a general in the field, a physician in the
paroxysm of a disease. S. Leo (Serin, iii. de Pass.) observes, "The
Lord looked on Peter, and though exposed to the revilings of the
Priests, the falsehoods of the witnesses, and the insults of those
who smote and spat upon Him, He met His troubled disciple with
those eyes wherewith He foresaw he would be troubled. And the
glance of truth was turned on him in whom amendment of heart
was to be wrought, as though the voice of the Lord sounded
within him, and said, What doest thou, Peter? Why dost thou
withdraw into thine own conscience? Turn to Me, trust in Me,
follow Me; this is the time of My passion, the hour of thy
punishment has not yet arrived. Why fearest thou that which
thou also wilt overcome? Let not the weakness I have taken
upon Me perplex thee ; I was trembling for thy fate, be not
thou anxious for Mine." And therefore " it was impossible," says
246 S. MATTHEW, c. XXVI.
S. Jerome, "that he should remain in the darkness of denial,
since the Light of the World had looked upon him."
Ver. 75. And Peter remembered the word of Jesus which He said,
Before the cock crow twice (S. Mark adds), thou shalt deny Me thrice.
And he went out and wept bitterly. " After the herald of day cried
to him," says Origen, "he remembered." And Victor of Antioch
on Mark xiv. says, " He was admonished by the cock crowing,
and, as if aroused from deep sleep and brought back again to
himself, he remembered that he had fallen into that very sin and
disgrace which the Lord had foretold."
Symbolically: a cock. Our own conscience is given to us by
God, which cries out against us as oft as we sin, and says, Why
committest thou this great sin ? Why dost thou offend God ? Why
dost thou hurt thyself, and expose thyself to the peril of hell?
This cry wounds the conscience, and stimulates it to repentance;
and whoso hears and regards it feels true compunction with S.
Peter, and does away his sin by penitence. So Lour. Justin de
Christi agone, cap. ix. So, too, S. Gregory (Mor. xxx. 4), explaining
Job xxxviii. 36 (Vulg.), "Who hath given the cock understanding?"
And he went out. Because he could not weep before the Jews,
lest he should betray himself; and because the very sight of them
was the cause of his denying Christ. As he was penitent, this
ground for falling away had to be removed. He goes forth, there
fore, and gives full vent to his tears. " For he could not," says
S. Jerome, "manifest his repentance when sitting in the hall of
Caiaphas ; he therefore goes away from the council of the wicked
to wash away the filth of his cowardly denial with the tears of
love."
Calvin objects, that this was but a halting repentance, because
he did not confess his sin before the Jews, in whose presence he had
denied Christ, and thus do away with the scandal he had caused
them. I reply, that he had not given them any scandal so as to
strengthen them in their hatred of Christ, for they were already
most determined in their hatred of Him. And if he had retracted
his denial in their presence, it would have been without any
PETER S TEARS. 247
benefit, nay, with hurt both to himself and them. For he would
have exposed himself to the risk of relapse, and them to the peril
of feeling greater indignation against Christ ; and they would then
have punished more severely both himself and Christ.
Wept Utterly. He wept with bitter tears (in the Arabic), as
though his great sorrow had embittered his heart, so as to shed
bitter tears in satisfaction for his sin. "For" (as S. Bernard says)
" the tears of penitents are the wine of angels " nay, of God
and Christ. Hear S. Ambrose (in Luc. xxii.), "Why wept he?
Because his sin came into his mind. Peter grieved and wept
because he had erred as a man. To fall is a common thing, to
repent is of faith. But why did he not pray rather than weep ? "
He answers, "Tears wash away the sin which the voice is
ashamed to confess. Tears do not ask for pardon, they merit it.
I know why Peter kept silence. It was because an earlier request
for pardon would have added to his offence. We must weep
first, and then pray." And shortly after he says, "Teach us, O
Peter, what did thy tears profit thee ! Thou hast taught us
already. For thou didst fall before thou wept. But after thy tears
thou wast raised up to rule others, though before thou couldest
not rule thyself."
Thou wilt say that S. Ambrose remarks in the same passage,
"I read of the tears of Peter, but not of his satisfaction." These
words the Calvinists pervert, as doing away with works of satis
faction, and destroying their efficacy. But ignorantly and foolishly.
For S. Ambrose means by " satisfaction " excuses for sin, as appears
from what follows. " I read that Peter lamented his sin, and did
not excuse it, as guilty men are wont to do." But Peter confessed
his sin with loving tears. And there is no question among the
orthodox that such works are satisfactory.
S. Clement, the disciple and successor of S. Peter, records that
Peter was so penitent, as his whole life afterwards to fall on his
knees when he heard the cock crow, shed bitter tears, and ask
pardon again of God and Christ for his sin, long since forgiven.
His eyes also gave evidence of this, being bloodshot from constant
248 S. MATTHEW, C. XXVI.
weeping (Niceph. ii. 37). And lastly, Peter compensated for his
fall by living to his death an austere life, feeding on lupins
(S. Gregory Naz. de Amore pauperuui)^ and also by his unwearied
labours as an apostle, his persecutions, his sorrows, and, finally, his
death on the cross, which he most resolutely and joyfully under
went for Christ s sake.
S. Bridget records (Rev. iii. 5) that S. Peter appeared to her,
and stated that the cause of his fall was his forgetfulness of his
own resolution and the promise he made to Christ. And he thence
suggests this remedy for temptation, " Rise up by humility to the
Lord of Memory, and seek for memory from Him."
249
CHAPTER XXVII.
I Christ is delivered boimd to Pilate. 3 Judas hangeth himself. 19 Pilate ,
admonished of his wife, 24 washeth his hands : 26 and looseth Bar-abbas.
29 Christ is crowned with thorns, 34 crucified, 40 reviled, 50 dieth, and is
buried: 66 his sepulchre is sealed, and watched.
VX 7 HEN the morning was come, all the chief priests and elders of the people
took counsel against Jesus to put him to death :
2 And when they had bound him, they led him away, and delivered him to
Pontius Pilate the governor.
3 IT Then Judas, which had betrayed him, when he saw that he was con
demned, repented himself, and brought again the thirty pieces of silver to the
chief priests and elders,
4 Saying, I have sinned in that I have betrayed the innocent blood. And
they said, What is that to us ? see thou to that.
5 And he cast down the pieces of silver in the temple, and departed, and went
and hanged himself.
6 And the chief priests took the silver pieces, and said, It is not lawful for
to put them into the treasury, because it is the price of blood.
7 And they took counsel, and bought with them the potter s field, to bury
strangers in.
8 Wherefore that field was called, The field of blood, unto this day.
9 Then was fulfilled that which was spoken by Jeremy the prophet, saying,
And they took the thirty pieces of silver, the price of him that was valued, whom
they of the children of Israel did value ;
10 And gave them for the potter s field, as the Lord appointed me.
1 1 And Jesus stood before the governor : and the governor asked him, saying,
Art thou the King of the Jews ? And Jesus said unto him, Thou sayest.
12 And when he was accused of the chief priests and elders, he answered
nothing.
13 Then said Pilate unto him, Hearest thou not how many things they witness
against thee ?
14 And he answered him to never a word ; insomuch that the governor
marvelled greatly.
15 Now at that feast the governor was wont to release unto the people a
prisoner, whom they would.
16 And they had then a notable prisoner, called Barabbas.
250 THE HOLY GOSPEL OF S. MATTHEW.
1 7 Therefore when they were gathered together, Pilate said unto them, Whom
will ye that I release unto you ? Barabbas, or Jesus which is called Christ ?
1 8 For he knew that for envy they had delivered him.
19 IT When he was set down on the judgment seat, his wife sent unto him,
saying, Have thou nothing to do with that just man : for I have suffered many
things this day in a dream because of him.
20 But the chief priests and elders persuaded the multitude that they should
ask Barabbas, and destroy Jesus.
21 The governor answered and said unto them, Whether of the twain will ye
that I release unto you ? They said, Barabbas.
22 Pilate saith unto them, What shall I do then with Jesus which is called
Christ ? They all say unto him, Let him be crucified.
23 And the governor said, Why, what evil hath he done ? But they cried out
the more, saying, Let him be crucified.
24 IT When Pilate saw that he could prevail nothing, but that rather a tumult
was made, he took water, and washed his hands before the multitude, saying,
I am innocent of the blood of this just person : see ye to it.
25 Then answered all the people, and said, His blood be on us, and on our
children.
26 IT Then released he Barabbas unto them : and when he had scourged
Jesus, he delivered him to be crucified.
27 Then the soldiers of the governor took Jesus into the common hall, and
gathered unto him the whole band of soldiers.
28 And they stripped him, and put on him a scarlet robe.
29 U And when they had platted a crown of thorns, they put it upon his
head, and a reed in his right hand : and they bowed the knee before him, and
mocked him, saying, Hail, King of the Jews !
30 And they spit upon him, and took the reed, and smote him on the head.
31 And after that they had mocked him, they took the robe off from him, and
put his own raiment on him, and led him away to crucify him.
32 And as they came out, they found a man of Cyrene, Simon by name : him
they compelled to bear his cross.
33 And when they were come unto a place called Golgotha, that is to say, a
place of a skull,
34 They gave him vinegar to drink mingled with gall : and when he had
tasted thereof, he would not drink.
35 And they crucified him, and parted his garments, casting lots ; that it
might be fulfilled which was spoken by the prophet, They parted my garments
among them, and upon my vesture did they cast lots.
36 And sitting down they watched him there ;
37 And set up over his head his accusation written, THIS IS JESUS THE
KING OF THE JEWS.
38 Then were there two thieves crucified with him, -one on the right hand,
and another on the left.
39 IT And they that passed by reviled him, wagging their heads,
40 And saying, Thou that destroyest the temple, and buildest it in three days,
save thyself. If thou be the Son of God, come down from the cross.
41 Likewise also the chief priests mocking him, with the scribes and elders,
said,
THE HOLY GOSPEL OF S. MATTHEW. 251
42 He saved others ; himself he cannot save. If he be the King of Israel,
let him now come down from the cross, and we will believe him.
43 He trusted in God ; let him deliver him now, if he will have him : for he
said, I am the Son of God.
44 The thieves also, which were crucified with him, cast the same in his teeth.
45 Now from the sixth hour there was darkness over all the land unto the
ninth hour.
46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli,
lama sabachthani ? that is to say, My God, my God, why hast thou forsaken me ?
47 Some of them that stood there, when they heard that, said, This man
calleth for Elias.
48 And straightway one of them ran, and took a sponge, and filled it with
vinegar, and put it on a reed, and gave him to drink.
49 The rest said, Let be, let us see whether Elias will come to save him.
50 11 Jesus, when he had cried again with a loud voice, yielded up the ghost.
5 1 And, behold, the veil of the temple was rent in twain from the top to the
bottom ; and the earth did quake, and the rocks rent ;
52 And the graves were opened ; and many bodies of the saints which slept
arose,
53 And came out of the graves after his resurrection, and went into the holy
city, and appeared unto many.
54 Now when the centurion, and they that were with him, watching Jesus,
saw the earthquake, and those things that were done, they feared greatly,
saying, Truly this was the Son of God.
55 And many women were there beholding afar off, which followed Jesus
from Galilee ministering unto him.
56 Among which was Mary Magdalene, and Mary the mother of James and
Joses, and the mother of Zebedee s children.
57 When the even was come, there came a rich man of Arimathsea, named
Joseph, who also himself was Jesus disciple ;
58 He went to Pilate, and begged the body of Jesus. Then Pilate com
manded the body to be delivered.
59 And when Joseph had taken the body, he wrapped it in a clean linen
cloth,
60 And laid it in his own new tomb, which he had hewn out in the rock : and
he rolled a great stone to the door of the sepulchre, and departed.
6 1 And there was Mary Magdalene, and the other Mary sitting over against
the sepulchre.
62 H Now the next day, that followed the day of the preparation, the chief
priests and Pharisees came together unto Pilate,
63 Saying, Sir, we remember that that deceiver said, while he was yet alive,
After three days I will rise again.
64 Command therefore that the sepulchre be made sure until the third day,
lest his disciples come by night, and steal him away, and say unto the people,
He is risen from the dead : so the last error shall be worse than the first.
65 Pilate said unto them, Ye have a watch : go your way, make it as sure as
ye can.
66 So they went, and made the sepulchre sure, sealing the stone, and setting
a watch.
252 S. MATTHEW, C. XXVII.
Ver. i. But when the morning was come (Syr. when it was
dawn), all the chief priests, &c. " See here," says S. Jerome, " the
eagerness of the Priests for evil," their feet were swift to shed
blood (Ps. xiv. 6). They were urged on by their bitter hatred of
Christ, and by Satan s instigation. It was the morning of Friday,
only a few hours before His crucifixion, when Caiaphas, who had
already tried and condemned Him the night before, summoned
thus early the great Council of the Sanhedrim. It was to obtain
His condemnation by the whole Body, which would ensure the
subsequent condemnation by Pilate. S. Matthew omits the pro
ceedings of this Council, as being a mere repetition of what he
had already recorded (chap. xxvi. 59 seq.). But the narrative is
supplied by S. Luke (xxii. 26 seq.\ as explained above (see ver. 59).
S. Leo says strikingly, " This morning, O Jews, destroyed your
Temple and altars, took away from you the Law and the Prophets,
deprived you of your kingdom and priesthood, and turned all your
feasts into unending woe" (Serin, iii. de Pass.).
To put Him to death. That is, how they could do it without
hindrance or tumult, and also by what kind of death, as, e.g., that
of the Cross, the most ignominious of all. Some members of the
Council were probably Christ s followers and friends; and these
most likely absented themselves, or were not summoned, or sent
away elsewhere, for fear they should defend Him. But if any of
them were present, they either gave sentence in His favour, or were
forced by the clamour of the rest to remain silent ; as Nicodemus
and Joseph of Arimathoea (Luke xxiii. 51). Here notice, this
wicked Council erred not only in fact, but in faith. For it gave
sentence that Jesus was not the Christ nor the Son of God, but
that He was guilty of death, as having falsely claimed to be both :
all which statements are erroneous and heretical. This, however,
was only a small and particular, not an CEeumenical Council.
These latter, as representing the whole Church, have the gift of
inerrancy by the power of the Holy Ghost and by Christ s own
promise. But you will say the whole Jewish Church at that time
fell away from the faith. It was not so, for many of Christ s converts
JESUS BOUND. 253
in Judaea remained steadfast, and there were true believers among
the Jews who were converted at the day of Pentecost (Acts ii.).
Ver. 2. And when they had bound Him, they led Him away, and
delivered Him to Pontius Pilate the governor. " For," as S. Jerome
says, "it was the Jewish custom to bind and deliver to the judge
those they had condemned to death." Here then was Samson
bound by Delilah, Christ by the Synagogue. Origen says truly,
" They bound Jesus who looseth from bonds ; who saith to them
that are in bonds, * Go forth (Isa. xlix. 9) ; who looseth the fetters,
and saith, Let us break their bands asunder. 1 For Jesus was
bound that He might set us free by taking on Himself the bonds
and the punishment of our sins.
They brought. Caiaphas, i.e., and all the other members of the
Council, to crush by the weight of their authority both Jesus and
Pilate alike. For if Pilate refused to ratify their sentence, they
would be able to accuse him of aiming at the sovereignty of
Judsea, and being thus an enemy of Caesar, and so force him in
this way, even against his will, to condemn Him to death.
Delivered to Pontiiis Pilate. Why? Some think from what is
said in the Talmud that the Jews were forbidden to put any one
to death. But see Deut. xxi. 23; Num. xxv. 4; Josh. xiii. 29; 2
Sam. xxi. 6 and 9.
But the fact was that the Romans had taken away from the Jews
the power of life and death (John xviii. 31). Ananus was deposed
from the High-Priesthood for killing James the Lord s brother
and others, without the consent of the Roman governor. The
stoning of S. Stephen was only an outbreak of popular fury.
There were also other reasons, i. To remove from themselves
the discredit of His death, as though it had arisen merely from
envy. 2. To dishonour Him as much as they could, by getting
Him condemned by Pilate to the ignominious death of crucifixion,
the punishment of rebels. They themselves had condemned Him
of blasphemy, which was punished by stoning (Lev. xxiv. 16).
3. To dishonour Him the more by causing Him to be put to death
as a profane person, by one, too, who was himself profaning the
254 s - MATTHEW, c. XXVII.
holy feast of the Passover (see S. Chrysostom, Horn. Ixxxvi. in
Matt. ; S. Augustine, Tract, cxiv. in John ; and S. Cyril, Lib. xii.
in Joan. cap. 6).
But a retaliatory punishment was inflicted on the Jews; for as
they delivered up Christ to Pilate, so were they in turn delivered
up to be destroyed by Titus and Vespasian (S. Cyril on John,
cap. xviii. ; Theophylact, and Victorinus on Mark xiv.).
Vers. 3, 4. Then Judas, which had betrayed Him, when he saw
that He was condemned, &c. Judas, when he sold Christ, did not
expect that He would be killed, but merely seized, and either
render them some satisfaction, or in some way escape, as before,
out of their hands. But on finding Him condemned to death, he
felt the gravity of his sin. And repenting, when too late, of what
he had done, he was self-condemned, and hanged himself. "The
devil is so crafty," says S. Chrysostom, "that he allows not a man
(unless very watchful) to see beforehand the greatness of his sin,
lest he should repent and shrink from it. But as soon as a sin is
fully completed, he allows him to see it, and thus overwhelms him
with sorrow and drives him to despair. Judas was unmoved by
Christ s many warnings ; but when the deed had been wrought, he
was brought to useless and unavailing repentance."
That He was condemned. By Caiaphas, i.e., and the whole
Council, and that he would shortly be condemned by Pilate on
their authority, and by their urgent importunity.
Repented himself. Not with true and genuine repentance, for
this includes the hope of pardon, which Judas had not ; but with a
forced, torturing, and despairing repentance, the fruit of an evil
and remorseful conscience, like the torments of the lost. In Gr.
fJt,trafj,&7}Qsi{.
Brought again the thirty pieces of silver to the Chief Priests. To
rescind his bargain. As if he had said, " I give, back the money ;
do ye, on your part, restore Jesus to liberty." So S. Ambrose (in
Luc. xxii.), "In pecuniary causes, when the money is paid back,
justice is satisfied." And S. Hilary, " Judas gave back the money
that he might expose the dishonesty of the purchasers." And S.
DESPAIR OF JUDAS. 255
Ambrose, "Though the traitor was not absolved himself, yet was
the impudence of the Jews exposed for though put to shame by
the confession of the traitor, they insisted wickedly on the fulfil
ment of the bargain."
/ have sinned in that I have betrayed the innocent Blood ; Gr.
aGuov for what more innocent than the immaculate Lamb ? what
purer than the purity of Jesus Christ ?
But they said. What is that to us ? ses thou to that. Carry out
what thou hast begun. Bear the punishment of the guilt thou
ownest. We own no fault in ourselves. But He is guilty of death
as a false Christ, and therefore we insist on it. Now, as they
refused to take back the money, Judas cast it down in the Temple,
and hung himself, despairing of the life of Jesus and of his own
salvation. For assuredly he would not have thus acted had the
Chief Priests taken the money back and set Jesus free. Up to a
certain point, then, his repentance was right, but when it drove
him to despair it was wrong. "See how unwilling they were,"
says S. Chrysostom, "to see the audacity of their conduct, which
greatly aggravated their fault. For it was a clear proof that they
were hurried away by audacious injustice, and would not desist
from their evil designs, foolishly hiding themselves the while under
a cloak of pretended ignorance.
And he cast down the pieces of silver in the Temple, and departed,
and went and hanged himself. He first took them to the house of
Caiaphas, or certainly to that of Pilate, where the Chief Priests
were prosecuting their case ; and afterwards, on their refusing to
take them, threw them down in the Temple for the Priests to pick
up. Some of the Chief Priests were probably there, but anyhow
by throwing them down in the Temple he devoted them, as the
price of the Most Holy Blood, to sacred and pious uses, if the
Priests refused to take them back.
And he went and hanged himself. The Greek writers are mis
taken in thinking that he did not die in this way, but was after
wards crushed to death (see on Acts i. 18). Judas then added to
his former sin the further sin of despair. It was not a more
256 S. MATTHEW, C. XXVII.
heinous sin, but one more fatal to himself, as thrusting him down
to the very depths of hell. He might, on his repentance, have
asked (and surely have obtained) pardon of Christ. But, like Cain,
he despaired of forgiveness, and hung himself on the self-same
day, just before the death of Christ. For he could not bear the
heavy remorse of an accusing conscience. So S. Leo (Serm. de
Pass. iii. ; S. Augustine, Qutzst. v., and N. Test, xciv.). David
had prophesied respecting him, " Let a sudden destruction," &c.
(Ps. xxxv. 8). Thus S. Leo, " O Judas, thou wast the most wicked
and miserable of men, for repentance recalled thee not to the Lord,
but despair drew thee on to thy ruin ! " And again, " Why dost
thou distrust the goodness of Him who repelled thee not from the
communion of His Body and Blood, and refused thee not the kiss
of peace when thou earnest to apprehend Him? But thou wast
past conversion (a spirit that goeth and returneth not) ; and with
Satan at thy right hand, thou followedst the mad desire of thy own
heart, and madest the sin which thou hadst sinned against the King
of Saints to recoil on thine own head ; that thus, as thy crime was
too great for ordinary punishment, thou mightest pronounce, and
also execute, the sentence on thyself.
Some say that Judas hung himself from a fig-tree, the for
bidden tree of Hebrew tradition, and one of ill-omen. Hence
Juvencus
" Even as his own wild punishment he sought,
He hung with deadly noose on fig-tree s height."
Now it was avarice that drove Judas to this fate. "Hear ye
this," says S. Chrysostom ; "hear it, I say, ye covetous. Ponder it
in your mind what he suffered. For he both lost his money, and
committed a crime, and lost his soul. Such was the hard tyranny
ofcovetousness. He enjoyed not his money, -nor this present life,
nor that which is to come. He lost them all at once, and having
forfeited the goodwill even of those to whom he betrayed Him, he
ended by hanging himself."
This confession of Judas, then (not in word, but in deed), was a
FITTING PUNISHMENT OF JUDAS. 257
clear proof of Christ s innocence, and it assuredly ought to have
kept the Jews from killing Him, if they had only had the smallest
amount of shame. But their obstinate malice could not be re
strained even by this strange portent.
Symbolically: Bede remarks (in Acts i.), "His punishment was
a befitting one. The throat which had uttered the word of
betrayal was throttled by the noose. He who had betrayed the
Lord of men and angels hung in mid-air, abhorred by Heaven and
earth, and the bowels which had conceived the crafty treachery
burst asunder and fell out." S. Bernard, too (Serm. viii. in Ps. xc.
[xci.]), says, " Judas, that colleague of the powers of the air, burst
asunder in the air, as though neither the Heaven would receive nor
the earth endure the betrayer of Him who was true God and man,
and who came to work salvation in the midst of the earth" (Ps.
Ixxxiii. 12, Vulg.). Again, S. Augustine (Lib. Horn. 1., Horn.
xxvii.), "That which he wrought on his own body, this was also
wrought on his soul. For as they who throttle themselves cause
death, because the air passes not within them, so do they who
despair of the forgiveness of God choke themselves by their very
despair, that the Holy Spirit cannot reach them."
But the chief priests said, It is not lawful for to put them into the
treasury. Corban is the same as offering. It here signifies the
treasury into which the offerings were cast. In Arab, the house of
offerings (see Joseph, de B. J., i. 8).
Because it is the price of blood. What hypocrisy ! They suffer
not the price of Christ s blood to be paid into the treasury,
whereas they had taken money out of it to procure His betrayal
and death.
Ver. 7. And they took counsel > and bought with them the potter s
field, to bury strangers in. " They saw," says Origen, " that it was
most fitting that, as the price of blood, it should be expended on
the dead and their place of burial."
Strangers : for the inhabitants had their own burial-places. And
God so ordered it that this field should be a standing witness both
of Judas repentance and of Christ s innocence. "The name,"
VOL. in. R
258 S. MATTHEW, C. XXVII.
says S. Chrysostom, "proclaims their bloody deed with trumpet
tongue, for had they cast it into the treasury, the circumstances
would not have been made so clearly known to future generations."
Symbolically: It was thus signified that the price of Christ s
Blood would benefit not Jews only, but strangers, the Gentiles, i.e.,
who would hereafter believe on Him. So Hilary, " It belongs not
to Israel, but is solely for the use of strangers."
Ver. 8. Wherefore that field was called Aceldama. A Chaldee
word. The Ethiopic and Persian versions agree as to its meaning.
Adrichomius (Descr. Jerus. Num. 216) describes the spot, and a
peculiar property of the soil, that it destroys within a few hours
the dead bodies which are placed in it, a property which it pre
serves even when taken elsewhere. Some of it the Empress
Helena is said to have taken to Rome, where it forms the Carnpo
Santo. "It still retains," says Cornelius, "the same property."
Tropologically : "The field bought for strangers with Christ s
Blood is the Church (S. Chrysostom in loc. ; S. Augustine, Serm.
cxiv. de Temp.), and particularly the state of Religious, who count
themselves strangers upon earth, and citizens of Heaven, and of the
household of God," &c. See also i Pet. ii. 1 1, where S. Chrysostom
says, "Nothing is more blessed than this burial, over which all
rejoice, both angels and men, and the Lord of angels. For if this
life is not our life, but our life is hidden, we ought to live here as
though we were dead." So S. Paul, Col. iii. 3. It was perhaps
for this symbolical reason that this soil possessed the remarkable
property mentioned above. See Comment, on Acts i. 18, 19.
Vers. 9, 10. Then was fulfilled, &c. See on Zech. xi. 12, 13.
The price of Him that was valued , Gr. rnv r/^jjv TO\J reripn-
pevou. Christ, who is beyond all price (Theophyl. ), Whom the
Chief Priests bought of the sons of Israel, of Judas, i.e., who was
one of them. (So Titelman and Barradeus.) This is stated to add
to the ignominy of the transaction, viz., that He was sold not by
a Gentile, but by an Israelite, and one, too, who was called after
the Patriarch s eldest son. The plural is here put for the singular.
Theophylact explains it otherwise, that Christ was valued, or
THREE CHARGES AGAINST CHRIST. 259
bought, by the Chief Priests for the thirty pieces. Euthymius
and others, that this price was put on Christ by those who were of
the sons of Israel, i.e., Israelites.
The Syriac version has the first person, agreeing with Zechariah,
"And I took," &c. (Zech. xi. 13).
As the Lord appointed me. These words can be taken : i. As
the words of Christ speaking by the Prophet, and signifying that
God would suffer nothing which concerned Him to come to
nought, so that even the field purchased with the price of His
Blood should not be unoccupied, but serve for the burial of
strangers. 2. As the words of the Prophet, " God ordained that I
should by my own act, as well as by my word, prophesy and fore
tell this, and even the goodly price," as he says in irony, " at which
Christ should be valued."
Ver. ii. But Jesus stood before the Governor. S. Matthew having
recorded the fate of Judas, now returns to the main narrative,
omitting, however, several incidents, which are to be found in John
xviii. 19. It appears from S. Luke xxiii. 2 that the Jews brought
three definite charges against Jesus that He was perverting the
people, that He forDade them to give tribute to Caesar, and main
tained that He was Himself a King. Pilate, it would seem, put
aside the first two as false and malicious, and dwelt only on the
third. He simply asked Him whether he were the King of the
Jews, as being of royal descent, or as the promised Messiah, or on
any other ground. Jesus asked him in reply, " Sayest thou this of
thyself? " (John xviii. 34). He knew very well the nature of the
charge. But he wished to mortify Pilate by suggesting that this
must be a mere calumny of His enemies, since he who was bound
to maintain the authority of the Emperor, and had hitherto been
most vigilant in the matter, had heard nothing of the kind. Pilate
was irritated, and replied, "Am I a Jew, so as to know or care
anything about Thy family or descent, or aught else relating to
Thyself, who art a Jew born? Thine own nation and the Chief
Priests have delivered Thee to me. What hast Thou done?"
This was the very answer which Jesus wished to obtain from him,
260 S. MATTHEW, C. XXVII.
and He clearly and directly replied, " My kingdom is not of this
world," &c. (John xviii. 36).
He explained that it was not to be supported by human agency
or force of arms (so that Tiberius need not fear that he would
lose the kingdom of Judaea, but that it was heavenly, spiritual,
and transcendental, a kingdom wherein He would reign in the
hearts of the faithful by grace, and bring them to His kingdom
in Heaven. S. Matthew, omitting all other points for the sake
of brevity, assigns this last as the true cause of Christ s death,
merely saying, The Governor asked Him, saying. Art Thou the King
of the Jews ? And Jesus said unto htm, Thou sayest. He meant
by this, I am Messiah the King. He might have said truly, I am
not the King of the Jews, I am no temporal King, nor do I aim
at being one. But the Jews understood the title King of the
Jews to mean the Messiah, and as He could not deny His
Messiahship, He confessed that He was the King of the Jews,
the promised Messiah.
It will be asked, What is the nature of Christ s kingdom, and
its manifold relations? Christ, then, as man had a twofold
kingdom even when on earth, i. A spiritual kingdom, i.e. t His
Church, which He instituted as a commonwealth of the faithful, and
founded with certain laws, ordinances, and sacraments. He rules
it by S. Peter and his successors, as His Vicars, and makes it
spread through all nations. This kingdom David and the Prophets
foretold would be given to Christ (S. Aug. Tract, cxvii. in John).
2. As S. Thomas (Lib. i. de Reg. Princ. cap. xii.) and others
rightly teach, in opposition to Abulensis [Tostatus] on Matth. xxi.,
it is physical and of this world. For Christ, from His very con
ception, had properly and directly dominion over the world, so as
to depose and appoint kings, though as a fact He did not exercise
such power on earth.
Here observe there is a threefold dominion and sovereignty.
i. The highest of all, which God exercises over all creatures,
being peculiarly His own. 2. The human authority, which
earthly kings and princes exercise. 3. Between these two is the
CHRIST S SOVEREIGNTY INCOMMUNICABLE. 261
authority of Christ as man, which far surpasses ail kingly power :
i. In its origin, for God gave it to Christ. 2. In its stability, for
it cannot be overcome, and abides for ever. 3. In its object, as
extending to all created beings, even to angels (see Rev. xix. 16,
i. 5 ; Matt, xxviii. 18). This was His, as man, by reason of His
hypostatic union with the Word or Son of God. And accordingly
this sovereignty is peculiar to Christ as man, nor has He com
municated it to any one, not even to S. Peter and the Pontiffs his
successors.
It will be asked whether Christ as man had a human claim
to the Jewish kingdom? And I say, He had; for He was
the son, the successor, and heir of David. He did not, it is
true, enter on His kingdom, nor was He inaugurated as King.
But yet He furnished an instance of what He was by His
triumph and entry into Jerusalem. He did not actually enter
on His kingdom, both because the family of David had long
ceased to reign, and the kingdom had by common consent passed
into other hands.
Ver. 12. And when He was accused of the chief priests and
elders, He answered nothing, i. Because all the charges against
Him were false, and deserved not an answer. So S. Augustine
(Serm. cxviii. de Temp.\ " The Lord by keeping silence does not
confirm the charge, but makes light of it. For far better is that
cause which is undefended, and yet is successful; that justice is
most complete which is not supported by words but is based on
truth. The Saviour, who is Wisdom itself, knew how to conquer
by silence, to overcome by not replying." 2. Jesus knew that
any answer would be useless, and would only make the Jews more
eager for His death. 3. For fear He should excuse His crime,
and obtain His deliverance, and so the benefit of His death be
deferred, says S. Jerome, "for He wished to be condemned
through keeping silence, and to die for the salvation of men."
So S. Ambrose (in Luc. xxii.), " He rightly keeps silence who
needs not a defence. Let those who fear defeat be eager for
defence. But why should He fear who wished not to escape?
262 S. MATTHEW, C. XXVII.
He sacrificed His own single life for the salvation of all." 4. To
atone thus for all faults of the tongue, and teach men to keep
their tongues from all evil words.
Ver. 13. Then saith Pilate unto Him, Hearest Thou not how
many things they witness against Thee? For Pilate had brought
Him forth from his house to hear the accusations of the Chief
Priests, as they would not enter the hall, lest they should be
defiled (see John xviii. 28).
Ver. 14. And He answered him to never a word, insomuch that
the Governor marvelled greatly. Pilate marvelled at His silence in
this His extreme peril, when assailed by vehement accusations
and clamour. He marvelled at His gentleness, calmness, and
contempt of death, and, recognising more fully His innocence
and holiness, he laboured the more earnestly to deliver Him.
[Pseudo-]Athan. de Cruce, says, "It was a marvellous thing that
our Saviour was so effectual in His persuasion by keeping silence,
and not by answering, that the judge acknowledged of His own
accord that it was a mere conspiracy against Him." And thus do
the Saints often in like manner refute the false charges against
them.
Ver. 15. Now at that feast the Governor was wont to release
imto the people a prisoner whom they would. There comes in
before this verse Luke xxii. 5, which records Jesus being sent
to Herod, Pilate and Herod being reconciled, and His coming
back again in a gorgeous or white robe. This was the dress of
candidates for an office, of royal persons, and also of buffoons :
Herod mocking in this way at the supposed ambition of Jesus in
affecting to be a king.
Symbolically : The white garment represented the innocence,
victory, immortality, glory, &c., of Christ, which He purchased by
His sufferings and insults. "Let thy garments *be always white"
(Eccles. ix. 8). And so S. Ambrose, " He is arrayed in white,
in evidence of His immaculate Passion," and that as the spotless
Lamb of God He took on Himself the sins of the world. Pilate
then saw what was Herod s object in sending Him back, and
BARABBAS. 263
said to the Chief Priests (Luke xxiii. 14), "Ye have brought
this man unto me as one that perverteth the people ... I will
therefore correct Him, and let Him go," that is, chastise and
punish Him, not for His offence (for He is guiltless), but to
satiate your rage against Him. Shortly afterwards he proposed
another plan for His deliverance, viz., by releasing some one to
them at the Passover, having little doubt, if the choice were given
them, whom they would prefer. This Paschal custom was in
troduced in memory of the deliverance from Egypt. But did
Pilate really wish to release Christ? Rupertus thinks it was
mere pretence, for that he had secretly agreed with the Jews to
put Him to death, having given Him up to their will. But S.
Augustine and the rest suppose, more correctly, that Pilate was
sincere (see Luke xxiii. 20 and Acts iii. 13). This is clear also
from the many occasions on which he laboured to save Him (see
John xviii. 31, 38; Luke xxiii. 7, 15).
Ver. 1 6. For he had then a not all e prisoner called Bar abb as.
Notorious, that is, for his crimes. S. John terms him "a robber."
S. Mark and S. Luke, "one who had committed murder in the
insurrection." "Notorious," says S. Chrysostom, "for his bold
bearing, and stained with many murders." Now to be thus
compared with Barabbas, and counted his inferior, was a great dis
honour and pain to Christ. And His patience under this wrong is
a fitting pattern to all Christians when slights are put on them.
Barabbas. In Hebrew "the Son of a father, of Adam, i.e.,
the first father of all sinners." And Christ was made lower than
Adam when He took on Himself to atone for his disobedience
and sin.
S. Jerome explains it less correctly as Barabbas, the son of a
Master.
Ver. 17. When therefore they were gathered together, Pilate said
unto them, Whom will ye that I release unto you ? Barabbas, or
Jesus? "That if the Chief Priests wished through envy to
destroy Him, the people, who had experienced His manifold
benefits, might ask for His life," saith Druthmar; or if, as S.
264 S. MATTHEW, C. XXVII.
Chrysostom says, "they did not wish to pronounce Him innocent,
they might release Him, though guilty, in consideration of the
feast."
Which is called Christ. Pilate was in earnest, wishing the Jews
to demand His deliverance, as being their promised Messiah.
Ver. 1 8. For he knew that for envy they had delivered Him.
From their general bearing and demeanour, and also from his
own knowledge of His holiness, and teaching, and boldness in
reproof.
Ver. 19. When he was set down on the judgment scat, his wife
sent unto him, saying, Have thou nothing to do with that just
man : for I have suffered many things this day (this night) in a
dream because of Him. This act of Pilate s wife is a fresh effort
to deliver Him. Her dreams were full of threats against her
husband and herself, if he condemned Christ. Some suppose
them to have been the work of an evil angel, wishing to prevent
His death, lest sinners should be saved by Him. (See the Sermon
on the Passion, apud S. Cyprian ; S. Bernard, Serm. i. in Pasch.;
Lyranus, Dionys. Carthus., Rabanus, and others.}
Origen, S. Hilary, S. Chrysostom, S. Augustine, S. Ambrose,
and others more correctly suppose that it was the work of a holy
angel, and that the dream was sent to Pilate s wife (not himself) :
i. That both sexes (as well as all the elements afterwards) might
witness to Christ s innocence. 2. That she might make it
publicly known by telling her husband. 3. Because she appears
to have been a noble, tender-hearted, and holy woman. Origen,
S. Chrysostom, and others consider that she was in this way
brought to a true belief in Christ. S. Augustine (in Aurea
Catena) says, "that both husband and wife bore witness to
Christ;" "thus presaging," says S. Jerome, "the faith of the
Gentiles." And S. Augustine (Serm. cxxi. de* Temp\ "In the
beginning of the world the wife leads the husband to death, in
the Passion she leads him on to salvation." Joanna, too, the wife
of Chusa, Herod s steward, was one of those who ministered to
Christ of their substance.
DREAM OF PILATE S WIFE. 265
The Greek Menology terms her Procula ; some suggest that
she was Claudia (2 Tim. iv. 21), as she probably remained at
Rome when he was banished. S. Augustine implies that she
converted him (Serm. iii. de Epiph,\ "The Magi came from the
East, Pilate from the West. They accordingly witnessed to Him
at His birth, he at His death, that they might sit down with
Abraham, &c., not as their descendants in the flesh, but as grafted
into them by faith." Tertullian, too (Apol. cap. xxi.), speaks of
Pilate as a Christian.
But all this is at variance with what others say of his banish
ment and his self-inflicted death.
When Pilate then is termed a Christian, it must mean a
favourer and protector of His innocence. He yielded, it is true,
at last to the threats of the Jews ; and so it was that by the just
retribution of God he was himself the victim of the like false
charge from the Jews, who caused him to be exiled.
Ver. 20. But the cJiief priests and the elders persuaded the
multitude that they should ask Bar abbas, and destroy Jesus. The
Chief Priests used the time which Pilate had given the people for
consideration in persuading them to ask for Barabbas and destroy
Jesus, as the most dangerous person of the two.
Notice here the effect of anger and malice, and the false and
perverted judgments of the world. Jesus, the author of salvation,
was to suffer ; but Barabbas, the murderer, was to be spared.
But God undoubtedly so ordered it that the Innocent should
suffer, and thus atone for the guilt of sinners, whom Barabbas
represented.
Ver. 21. But the Governor answered and said unto them, Whether
of the twain will ye that I release unto you ? They said, Barabbas.
That is, after he had given them time for consideration, he again
asked them, and demanded an answer.
Bede (on Mark xv. 9) strikingly remarks, "The demand they
made still cleaves to them. For as they preferred a robber to
Jesus, a murderer to the Saviour, the destroyer to the Giver of
Life, they deservedly lost both their property and their life. They
266 S. MATTHEW, C. XXVII.
were reduced, indeed, so low by violence and sedition as to forfeit
the independence of their country, which they had preferred to
Christ, and cared not to recover the liberty of body and soul
which they had bartered away."
Allegorically : "Their choice of Barabbas foreshadowed," says
S. Jerome, "that robber Antichrist, whom they would hereafter
choose in the end of the world." And S. Ambrose (in Luke xxii.),
"Barabbas means the son of a father. They, therefore, to whom
it was said, ( Ye are of your father the devil, are set forth as
those who would afterwards prefer Antichrist, the son of his
father, to the true Son of God."
Ver. 22. Pilate saith unto them, What shall I do then with
fesus which is called Christ? They all say unto /urn, Let Him le
crucified. "Pilate," says S. Chrysostom, "places the matter in
their hands, that all might be ascribed to their clemency, thus to
charm and soften them down by his obsequiousness. But all
in vain. For the Chief Priests had already resolved to insist on
His crucifixion, as being not only the most cruel, but also the
most ignominious of deaths, the death of robbers and other evil
doers. For they hoped in this way to destroy all His former
credit and reputation." So says S. Chrysostom, "Fearing that
His memory should be kept in mind, they chose this disgraceful
death, not knowing that the truth when hindered is more fully
manifested."
Ver. 23. The Governor said, Why, what evil hath He done ? But
they cried out the more (vehemently, Trsg/ffcug), saying, Let Him be
crucified. The more Pilate insisted on His innocence, the more
did they clamour for His crucifixion, "not laying aside their anger,
hatred, and blasphemy, but even adding to them " (Origen). They
thus fulfilled the prophecy of Jeremiah (xii. n), "Mine heritage
(the synagogue) is made unto Me as a lion in the forest ; they
have uttered their voice against Me;" and David s (Ps. xxii. 13),
"They opened their mouth upon Me, as a ravening and a roaring
lion;" and Isaiah s (v. 7), "I looked for judgment, and behold
iniquity; and for righteousness, and behold a cry." (So S. Jerome.)
PILATE S COWARDICE. 267
Ver. 24. When Pilate saw that he could prevail nothing, but that
rather a tumult was made, he took water, and washed his hands
before the multitude. avsvtyot.ro, washed away. " He adopted,"
says Origen, " the Jewish custom, and wished to calm them down,
not by words only, but also by deed." He washed his hands,
but not his conscience. But this took place after the scourging
and crowning of Christ. (See S. John.) Here is a transposition.
Saying, I am innocent. I condemn Him against my will. Ye are
the offenders. Ye are guilty of His death. How foolish was this
timid, heartless, and slothful Governor in speaking thus ! Why
opposest thou not the injustice of the people? "Seek not to be
judge, if thou canst not by thy power break through iniquities"
(Eccles. vii. 6). At another time thou didst let loose the soldiers
on the riotous mob (Joseph. B. J., xviii. 4). Why dost thou not
act thus firmly now? If thou canst not, through the fury of the
Jews, set Him free now, at least delay thy sentence till their fury
subsides.
S. Chrysostom (in Luke xxiii. 22) says, "Though he washed his
hands, and said he was innocent, yet his permitting it was a sign
of weakness and cowardice. For he ought never to have yielded
Him up, but rather rescued Him, as the Centurion S. Paul " (Acts
xxi. 33). S. Augustine more forcibly (Serm. cxviii. de Temp?),
"Though Pilate washed his hands, yet he washed not away his
guilt; for though he thought he was washing away the Blood of
that Just One from his limbs, yet was his mind still stained with
it. It was he, in fact, who slew Christ by giving Him up to
be slain. For a firm and good judge should not condemn inno
cent blood, either through fear or the risk of being unpopular."
And S. Leo (Serm. viii. de Pass.) said, "Pilate did not escape
guilt, for by siding with the turbulent mob he became partner of
others guilt."
Ver. 25. Then answered all the people, and said, His blood be on
us, and on our children. Let the guilt thou fearest be transferred
from thee to us. If there be any guilt, may we and our posterity
atone for it. But we do not acknowledge any guilt, and con-
268 S. MATTHEW, C. XXVII.
sequently, as not fearing any punishment, we boldly call it down
on ourselves. And thus have they subjected not only themselves,
but their very latest descendants, to God s displeasure. They feel
it indeed even to this day in its full force, in being scattered over
all the world, without a city, or temple, or sacrifice, or priest, or
prince, and being a subject race in all countries. It was, too,
in punishment for Christ s crucifixion that Titus ordered five hun
dred Jews to be crucified every day at the siege of Jerusalem,
as they crowded out of the city in search of food, "so that at
last there was no room for the crosses, and no crosses for the
bodies" (Joseph. B. /., vi. 12). "This curse," says Jerome, "rests
on them even to this day, and the blood of the Lord is not taken
away from them," as Daniel foretold (ix. 27).
Strange stories are told by Cardinal Hugo of special diseases
which attacked the Jews, in periodical loss of blood, etc., though
Salmeron and Abulensis [Tostatus] attribute them to natural
causes.
Ver. 26. Then (when the Jews had taken on themselves the
guilt of Christ s death) released he Barabbas unto them : and when
he had scourged Jesus, he delivered Him to be crucified. S. Matthew,
as usual, slightly touches on the scourging ; S. Mark and S. Luke
speak of it more fully, and reckon this as Pilate s fifth appeal
to the compassion of the Jews, to induce them to ask for His
life.
Observe i. Scourging among the Romans was the punishment
of slaves. (See Ff. de Pcenis 1. " Servorum," and the Lex
Semprom a.) S. Paul, as a Roman citizen, protested against being
scourged (Acts xvi.). Martyrs were scourged by way of disgrace,
of which many instances are given. 2. Free persons also were
scourged after they had been condemned to death, as though they
had thus become slaves. Hence the fasces had rods for scourg
ing, and the axe for executions. 3. This scourging of Christ was
before His condemnation, and He was thus spared the usual
scourging afterwards. For one scourging only is spoken of in
the Gospels. 4. S. Jerome (Epitaph. Paul<z), S. Paulinus (Ep.
THE SCOURGING. 269
xxxiv.), Prudentius, and others (see Gretser, de Cruce^ Lib. i.), say
that Christ was fastened to a column to be scourged, and that
this column was afterwards placed in the Church of S. Praxedes
at Rome. But the column which is there is very small, and is
consequently supposed to be only a part of the large column
mentioned by S. Jerome. Bosius maintains that it is the whole
of the column, and that S. Jerome is speaking of the column at
which Christ was first scourged. S. Chrysostom considered that
there were two scourgings. But most probably it was only part
of the column S. Jerome mentions, or one of those to which He
was bound in the house of Caiaphas, and the larger one that at
which He was scourged in the house of the Governor.
But in what respects was this scourging so cruel and savage ?
1. Christ being bound to this short column, and standing with
the whole height of His body above it, was quite at the mercy of
those who scourged Him. Again, the mere exposure of His most
pure and virgin body to these filthy mockers was a sore affliction
to Him. But He was twice, or as some say thrice, stripped ; first,
at His scourging ; secondly, when crowned with thorns. This
stripping was attended with the greatest pain ; for as His garment
stuck to His wounds, they were forcibly reopened as it was torn
away.
The forty martyrs were animated by this example, when they
boldly stripped themselves and plunged into the freezing water.
(See S. Basil s Homily.}
2. Pilate wished to excite the compassion of the Jews by saying,
"Behold the man." Behold Him who has no longer the appear
ance of a man, but of some slaughtered animal, so besmeared
was He with blood and marred in His form.
3. The soldiers had of their own wanton cruelty crowned Him
with thorns, and perhaps had been bribed by the Jews to scourge
Him with greater severity. The blessed Magdalene of Pazzi, a
nun of Florence, saw in a trance Christ scourged by thirty pairs
of men, one after the other. Some say that He had 5000 blows
inflicted on Him. S. Bridget is said to have had the exact
2^0 S. MATTHEW, C. XX VII.
number (5475) revealed to her. From such a scourging as this
He would have died naturally again and again, had not His God
head specially sustained Him.
4. His bodily frame was most delicate, and acutely sensitive
to pain, as fashioned by the Holy Spirit, and He consequently
felt the scourging more severely than we should have done.
5. The prophets, and also Christ Himself, foretold that this
scourging would be most heavy and severe. See S. Matt. xx. 19,
and Job xvi. 14, "He brake Me with wound upon wound."
They added, /.<?., blows to blows, wounds to wounds, so that the
whole body seemed one continuous wound. Conf. Ps. Ixxiii. 14,
"All the day long have I been scourged;" and Ps. cxxix. 3,
" The sinners wrought upon my back as smiths on an anvil ; "
but the Hebrew [and A.V.], "The ploughers ploughed upon My
back," they made furrows on My back with scourges. So, too,
Aquila and Theodot. This is also indicated by Jacob s words
(Gen. xlix. n), "He shall wash His garments in wine, and His
clothes in the blood of the grape," meaning by His garments and
clothes His flesh, and by the wine His blood.
6. Christ was scourged, as slaves were, with small ropes or
thongs. Some suppose that He was scourged : i. with rods of
thorns ; 2. with cords and iron goads ; 3. with chains made of
hooks. Antonius Gallus (de Cruciatu Martyruni) describes the
various kinds of scourges which were used.
S. Bridget says that the Blessed Virgin was present at the
scourging, and that her pain and sorrow added wondrously to
His. She describes also the mode and the barbarity of His
scourging (S. Bridget, Rev. i. 10).
Now Christ wished in this way to atone for our evil lusts and
manifold sins. And in doing this (says S. Thorn., par. iii. sec.
46, art. 6, ad. 6), He considered not only the great virtue of
His sufferings from the union of His Godhead with His human
nature, but also how much it would avail even in that nature for
making satisfaction. Moreover, He wished to obtain power and
strength for all martyrs, in order to their enduring every kind of
LOVE THE MEASURE OF PAIN. 271
scourging. Conf. Isa. liii. 5. In all this Christ manifested most
marvellous patience. He uttered not a groan, gave no indication
of pain, stood firm as a rock. Nay, He lorded it over all suf
ferings, as being above them. Such a temper obtained heathen
admiration. S. Cyprian (de Bono Patient, cap. iii.), among the
proofs of His Divine Majesty, speaks of "His continuous endur
ance, in which He exhibited the patience of His Father." Ter-
tullian, too (de Pat. cap. iii.), " He who had proposed to hide Him
self in man s form, exhibited nought of man s impatience. And in
this ye Pharisees ought to have specially recognised the Lord."
S. Ambrose, too (Serm. xvii. in Ps. cxviii.) [cxix.], speaks of His
"triumphant silence under calumny." The Jews ought to have
gathered from this the conclusion of the Centurion, "Truly this
was the Son of God." All this was caused by His love of God and
man. Love triumphed over pain, and made His pains as nothing.
And hence He was willing to suffer in all points, and in all His
members and senses. S. Thomas (par iii. qu. 46, art. 5) thus
writes, " He suffered in the desertion of His friends, in His credit,
in His honour, in the spoiling of His goods, in His soul by sorrow,
in His body by His wounds. He suffered too in all parts of His
body, and in every sense." But His sufferings of mind were by
far the greatest. For He was specially wounded by the sins of
each single man. He grieved also for the multitude of the lost.
He had sympathy for the martyrs and others who had to endure
sufferings. But His boundless love urged Him on to endure all
this. For love is the measure of pain, and we cannot live in love
without pain. Hence it is said of Christ, " Sculptured, thou seest
His love in every limb."
Delivered Him to be crucified. After His scourging and crown
ing with thorns, which comes next, as I have said (ver. 24), This
is therefore a transposition. S. Matthew here relates many things
briefly, which S. John (xix. 1-16) records more fully. Pilate
then delivered Jesus to the Jews, after he had condemned Him.
Adrichomius (p. 163) gives Pilate s supposed sentence, which states
that the charges had been proved; making these charges, which
272 S. MATTHEW, C. XXVII.
he knew to be false, a cloak for his own sloth and injustice; the
Chief Priests gave no proof, but merely made false and calumnious
assertions.
Pilate in his rescript to Tiberius says that he had condemned
Jesus through the importunity of the Jews, though He was in
other respects a holy and divine man. Orosius (Hist. vii. 4)
speaks of his testimony to Christ s virtues; and Eusebius (in
Chron. ad an. 38), that he spoke in favour of Christians to
Tiberius, who proposed that Christianity should be recognised
among other religions. (Conf. Tert. Apol. cap. 5 and 2 1 ; Eusebius,
Hist. Eccl ii. 2, and others.)
Christ, then, was on Pilate s own testimony most unjustly con
demned by him ; for envy accused, hatred witnessed against Him ;
His crime was innocence ; fear perverted judgment, ambition con
demned, cruelty punished.
Ver. 27. Then the soldiers of the governor took Jesus into the
common hall. "Then" refers not to the preceding words,
" delivered Him to be crucified," but to the scourging. The
soldiers scourged Jesus, and crowned Him at the same time with
thorns.
GatJiered unto Him the whole band, to adorn Him, by way of
insult, with the royal insignia, as pretending to be King of the
Jews. " For soldiers are a cruel race," says S. Chrysostom, "and
take pleasure in insulting." It was the Praetorian Band, quartered
in the castle of Antonia.
Ver. 28. And they stripped Him^ and put on Him a scarlet robe.
"Making jest of Him," says Origen. This stripping can be
referred either to His scourging or to His crowning with thorns.
It is consequently uncertain whether He resumed His garments
after He had been scourged, and was stripped of them again and
arrayed in the scarlet robe, or whether the scarlet robe was put
upon His naked body immediately after His scourging.
Symbolically: "In the scarlet robe," says S. Jerome, "the Lord
bears the blood-stained works of the Gentiles." " He bare," says
S. Athanasius,"in the scarlet garment a resemblance to the blood
THE PURPLE ROBE. 2/3
wherewith the earth had been polluted." And Origen, "The
Lord, by taking on Him the scarlet robe, took on Himself the
blood, that is, the sins of the world, which are bloody and red as
scarlet ; for the Lord hath laid on Him the iniquity of us all."
Analogically : S. Gregory, " For what is purple save blood, and
the endurance of sufferings, manifested for love of the Kingdom ? "
And again, " The Lord made His empurpled ascent in a triumphal
litter, because we attain to the Kingdom that is within through
tribulation and blood."
S. Mark and S. John call this a purple garment (not scarlet).
S. Ambrose says they were two different garments, and that He
was arrayed in both. Gretser (Lib. i, de Cruce] gives authorities
for there being only one garment, called indifferently purple or
scarlet. Perhaps the garment had been twice dyed, with the
murex and the coccus ; and garments thus dyed are of a more
lasting colour. Now this was a kingly dress, and thus did they
make Christ a King in mockery. This robe or chlamys was shorter
and tighter than the pallium, and soldiers wore it over their armour.
The one then used seems to have been the worn out dress of
some Roman soldier, but being purple, was of the imperial colour.
Symbolically: S. Cyril (in John xii. 15) says, "By the purple
garment is signified the sovereignty over the whole world, which
Christ was about to receive." So, too, Origen, S. Augustine, and
others. But this He obtained for Himself by fighting and shedding
His blood. African and other soldiers anciently wore red garments.
See, too, Nahum ii. 3.
Ver. 29. And when they had platted a crown of thorns, they put
it upon His head. This was done both for insult and for torture.
It was done, too, by Jewish insolence, and not by Pilate s order,
though he permitted it (see above on ver. 25). These thorns were
those of the sea-rush or of the blackthorn ; perhaps the two sorts
were twisted together. S. Helena brought two of them to Rome
and placed them in the Church of Santa Croce. S. Bridget (Rev.
i. 10) says tnat the crown was placed a second time on His head
when on the Cross ; that it came down to the middle of His
VOL. III. S
2/4 S. MATTHEW, C. XXVII.
forehead, and that such streams of blood flowed from the wounds
as to run down to His eyes and ears, and even to His beard ; that
He seemed one mass of blood. He could not indeed see His
Mother till the blood had been squeezed out of His eyelids. All
pictures represent Him as crucified with the crown of thorns, as
Origen and Tertullian distinctly assert He was. The torture of all
this was very great, for the thorns were very sharp, and also driven
into the head and brain. The literal object of this was to insult
and torture Christ for pretending to be King of the Jews.
But Origen gives its mystical meaning, " In this crown the Lord
took on Himself the thorns of our sins woven together on His
head." For S. Hilary says "the sting of sin is in the thorns of
which Christ s victorious crown is woven." "Let me ask you,"
says Tertullian (tie Con. Milit. ad fin. \ " what crown did Jesus wear
for both sexes ? Of thorns, methinks, and briars, as a figure of
those sins which the earth of our flesh hath brought forth unto us,
but which the virtue of the Cross hath taken away, crushing (as it
did) all the stings of death by the sufferings of the head of the
Lord. For besides the figurative meaning there is assuredly the
contumely, disgrace, and dishonour, and, blended with them, the
cruelty, which thus both defiled and wounded His brows."
Tropologically : The thorns teach us to wound and subdue the
flesh with fastings, haircloths, and disciplines. "For it is not
fitting that the members of a thorn-crowned Head should be
delicate," says S. Bernard. And Tertullian (ut supra) teaches us
that Christians, out of reverence for Christ s crown of thorns, did
not wear crowns of flowers, as the heathen did. Christ offered
S. Catharine of Sienna two crowns, one of jewels, the other of
thorns, on condition that if she chose one of them in this life she
should wear the other in the next. She seized at once the crown
of thorns from His hand, and fixed it so firmly on her head that
she felt pain for many days, and therefore she received a jewelled
crown in heaven. S. Agapitus, a youth of only fifteen, when live
coals were put on his head, said exultingly, "It is a small matter
that that head which is to be crowned in heaven should be burned
GERMANUS, PATRIARCH OF CONSTANTINOPLE. 2/5
on earth/ &c. Think, then, when enduring any kind of pain,
that Christ is giving thee one of the thorns from His crown.
Anagogically : S. Ambrose (in Luke xxii.) says, "This crown
placed on His head shows that triumphant glory should be won
for God from sinners of this world, as if from the thorns of this
life."
Symbolically: S. Bernard (de Pass. Dom. cap. xix.) says, "Though
they crown Him in derision, yet in their ignorant mockery they
confess Him to be a crowned King. Therefore is He proved to
be a King by those who knew Him not." And S. Augustine
(Tract, cxvi. in John) says, "Thus did the Kingdom which was not
of this world overcome the proud world, not with fierce fighting,
but lowly suffering. [Jesus comes forth] wearing the crown of thorns
and the purple robe, not resplendent in power, but overwhelmed
with reproach." "Purple," again says Elias Cratensis, "exhorts
good rulers to be ready to shed their blood for the benefit of their
subjects." Hence the purple is given to Cardinals to remind them
that they should shed their blood for the Church ; and S. Germanus,
Patriarch of C. P. (Orat. in Sepult. Christi\ says that the purple
robe and the crown of thorns which was placed on Him before His
crucifixion assured the victory to Him who said, "Be of good
cheer, I have overcome the world."
[Pseudo-jAthanasius (de Cruce] strikingly says, "When the Lord
was arrayed in the purple, there was raised invisibly a trophy over
the devil. It was a strange and incredible marvel, and doubtless
a token of great victory, that they placed the ornaments of triumph
on Him whom they had struck in mockery and derision. He went
forth to death in this array, to show that the victory was won
expressly for our salvation." He points out also that Christ was
crowned with thorns to restore to us the tree of life, and to heal
our worldly cares and anxieties by taking them on Himself.
Godfrey of Bouillon refused on this ground to be crowned king
of Jerusalem, since it ill became a Christian king to wear a crown
of gold in the very city in which Christ had worn one of thorns.
The tonsure of priests and monks represents this "crown of
276 S. MATTHEW, c. XXVII.
thorns," and is a token of their humility and contempt of the
world (Bede, Hist. Angl. v. 22, and S. Germanus, C. P., in Theor.
rer. Ecdes.\
Analogically: Tertullian (de Cor. Mil. cap. xiv.) says, Put on
Christ s crown of thorns, " that so thou mayest rival that crown
which afterwards was His, for it was after the gall that He tasted
the honey ; nor was He saluted as King by the heavenly hosts till
He had been written up upon the Cross as the King of the Jews.
Being made by the Father a little lower than the angels, He was
afterwards crowned with glory and honour." "Christ," says S.
Jerome, "was crowned with thorns that He might win for us a
royal diadem."
And a reed in His right hand. This, which represented His
sceptre as King of the Jews, was a fragile, worthless, mean, and
ridiculous thing. It is described as a smooth cane with a woolly
top, &c.
Symbolically: S. Jerome and [Pseudo-]Athanasius say, as the
reed drives away and kills serpents, so does Christ venomous lusts.
Hear S. Jerome: "As Caiaphas knew not what He said (John
xi. 50 seg.), so they too, though acting with another intent, yet
furnished us believers with mysteries (sacrament a]. In the scarlet
robe He bears on Him the blood-stained deeds of the Gentiles;
in the crown of thorns He does away with the ancient curse ;
with the reed He destroys poisonous animals, or (in another sense)
He holds in His hand the reed to record the sacrilege of the
Jews." S. Ambrose too (in Luke xxii.) says, "The reed is held
in Christ s hand that human weakness should no more be moved
as a reed with the wind, but be strengthened and made firm by
the works of Christ ; or, as S. Mark says, it strikes His head that
our nature, strengthened by contact with His Godhead, should
waver no more." This reed and other relics of the Passion are
said to have been carefully preserved (Bede, de Con. Sanctis,
cap. xx. ; and Greg. Turon. de Gloria Marty rum, cap. vii.).
And they bowed the knee before Him, and mocked Him, saying
Hail, King of the Jews ! Notice here all that was done in jest.
PILATE S SIN. 277
Bringing together the whole band as an attendant army. His
throne a stone or seat, raised up like a tribunal. His crown was
of thorns, His robe a scarlet chlamys, His sceptre a reed ; in the
place of the people s applause were the mockings of the soldiers ;
there were the spittings, the blows, and the stripes. All these did
Christ bear with divine humility and patience, and thus deserved
" that at the name," &c. (Phil. ii. 10).
Tropologically ; Christ here wished to set forth the vain estate
and the sufferings of all kings and rulers ; to turn all insults into
weapons of victory, and specially to overcome the pride of Satan
by His humility ; to teach that worldly kingdoms consisted in pomp
and display, His in contempt of honour, pleasures, and self. See
Theophylact, Jansenius [Gaudno], Pseudo-Athanasius, and Ter-
tullian, ut supra.
It is to be noted that Agrippa was shortly afterwards insulted at
Alexandria exactly in the same way. See Philo, in Flaccwn.
Ver. 30. And they spit upon Him, and took the reed^ and smote
Him on the head. As having foolishly aspired to be King of Judea ;
to drive also the crown of thorns more firmly into His head.
These grossest insults and most cruel pains were devised by devils
rather than men, says Origen. "Not one member only, but the
whole body suffered these atrocious injuries," &c., says S. Chrysos-
tom. Here comes in John xix. 1-16. Pilate s presenting Christ
to the people to excite their compassion ; their vehement demand
that He should be crucified, as making Himself the Son of God.
Pilate on hearing this was startled, and asked Him who He was,
as if He might have been the son of some heathen god who might
avenge His death. When He gave no answer, Pilate added that
He had power to put Him to death, which brought out our Lord s
reply, that he had no power over Him, " unless it were given him
from above." For Pilate, notwithstanding his paramount authority
over other Jews, had but a permissive authority over Christ, who,
as the Son of God, was not subject to any human power. Pilate
then, in judging and condemning Christ, sinned in a threefold way :
by usurping an authority over Him which He really had not;
2/8 S. MATTHEW, C. XXVII.
by yielding to the clamour of the Jews ; and by condemning an
innocent man.
Ver. 31. And after that they had mocked Him they took the role
off from Him. "After they had fully satiated themselves with
their insults," Victor of Antioch on Mark xv. "But they left on
Him (says Origen) the crown of thorns. " " He is stripped," says
[Pseudo-]Athanasius, "by His executioners of the coats of skins
which we had put on in Adam, that for these we might put on
Christ."
And put His own raiment on Him. That they who crucified
Him might claim it as their own, and also that He might thus
be recognised and be insulted the more.
And led Him away to crucify Him. Preceded, it would seem, by
a trumpeter, who summoned the people to the execution (Gretser,
de Cruce, i. 16). Now Christ was worn out by having been
constantly on foot both through the night and on the morning.
(Adrichomius calculated the exact distances.) Accordingly,
Ver. 32. As they came out (either from Pilate s house, so S.
Jerome or from the city, so Fr. Lucas and others) they found a
man of Cyrene. Either Cyrene in Libya, or in Syria, or in Cyprus,
from whence he came to Judea. He was a Gentile (S. Hilary,
S. Ambrose, S. Leo, Bede, and others), though Maldonatus and
Fr. Lucas consider he was a Jew, having probably become a pro
selyte on coming to Judea. This signified that the Gentiles would
believe in Christ, and that the Jews would be eventually converted
by their means.
Simon by name. Pererius mentions the tradition that he and
his afterwards became Christians. S. Mark adds that he was the
father of Alexander and Rufus, who, it seems, were well known in
his day as Christians. (Rufus was first Bishop of Thebes and
afterwards of Tortosa. He is mentioned by Polycarp (ad Philipp.
chap. ix.). Alexander was martyred at Carthagena, March 1 1.)
Some suppose Simon or Niger (Acts xiii. i) to be the same
person.
Him they compelled. See above, chap. v. 41. It was a great
SIMOX OF GYRENE. 279
injury and insult which they put on Simon as a stranger. But he
bore it all with patience, and therefore was enlightened by Christ,
and became, as I have said, a Christian. He was a sharer in His
Cross first, and afterwards a partaker of His joy.
Symbolically: S. Gregory (Afor. viii. 44), "To bear the Cross
by compulsion is to submit to affliction and abstinence from some
other motive than the proper one. Does not He bear the Cross
by compulsion who subdues his flesh, as if at Christ s command,
but yet loves not the spiritual country ? So, too, Simon bears the
Cross, and yet dies not under it, since every hypocrite chastens,
indeed, his body by abstinence, and yet through love of glory lives
to the world."
To bear the cross. Christ at first bare His own Cross, fifteen
feet high (as is said) and eight feet across. And that, too, when
covered all over with blood, wearied, and broken down. He
supported one end on His shoulder, and dragged the other along
the ground. He thus constantly struck against the stones, and
so reopened His wounds, causing continual pain. S. John says,
"He went forth bearing His cross" (xix. 17), as was customary
with criminals (see Lipsius and Gretser). But when the soldiers
saw that He was sinking under it, they placed it on Simon, to
keep Jesus alive, and reserve Him for greater sufferings. They
wished, too, to get quickly over their work, and then go home to
their meal, for it was now mid-day.
It does not appear that Simon carried the Cross with Jesus in
front and himself behind, but that he bare it alone. (See Luke
xxiii. 26.) The Fathers here discern various mysteries.
[Pseudo-]Athanasius, " The Lord both bear His own Cross, and
again Simon bare it also. He bare it first as a trophy against
the devil, and of His own will, for He went without any compul
sion to His death. But afterwards the man Simon bare it, to
make it known to all that the Lord died not as His own due, but
as that of all mankind." S. Ambrose (in Luke xxiii.), " He first
lifted up the trophy of His Cross, and afterwards handed it to His
martyrs to do the like. For it was meet that He should first lift
280 S. MATTHEW, C. XXVII.
up His own trophy as victor, and that afterwards Christ should
bear it in man, and man in Christ."
Origen, " It was not only meet that He should take up His
Cross Himself, but that we also should bear it, and thus.perform a
compulsory but salutary service" (see Matt. x. 38). It was the
heresy of Basilides and Marcion, that Christ, having dazzled the
eyes of the Jews, disappeared from their sight and left Simon
behind, who was crucified in His stead. This, too, is the error of
the Mahometans.
Here comes in, from Luke xxiii. 31, our Lord s meeting the
women on His way to Calvary, and telling them not to weep for
Him ; "for if they do these things in the green tree," &c. For He
Himself was a green tree, ever flourishing with the branches and
fruits of grace, and thus unsuited for the fire of God s vengeance.
But the Jews were a dry tree, void of grace and barren of good
works, and thus most fitted for the fire of His wrath. One of these
women, Berenice or Veronica, offered Christ a napkin to wipe His
face, and received it back from Him with His features marked on
it (see Marianus, Scotus, Baronius, and others). The napkin is
said to be preserved at Rome.
Ver. 33. And they came unto a place called Golgotha, that is to
say, a place of a skull. " Calvary " is the bare skull of a man ;
Golgotha means the same ; so called from its roundness ; from
the root "gal" or "gabal," to roll about. Some suppose that S.
Matthew wrote in Greek and himself explained the Hebrew ; others
that the explanation was given by the Greek translator of the
original Hebrew.
But why was the place so called ? Some say because Adam was
there buried, and redeemed, too, by Christ on the same spot by
the Blood of the Cross, and restored to the life of grace. See note
on Eph. v. 14, and the Fathers there quotecj. For there was a
tradition that Noah took the bones of Adam into the ark, and
after the deluge gave the skull, and Judaea with it, to Shem, his
favourite son. Such respect did the ancients pay to their dead
from believing in the immortality of the soul. " Christ," says
NAME OF CALVARY PROPHETIC. 28 1
S. Ambrose (in Luke xxiii.), " was crucified in Golgotha because
it was fitting that the first-fruits of our life should rest in the very
spot from which our death had come." Others give a more literal
and obvious reason, that it was because criminals were there
beheaded. Baronius and others reject this view, on the ground
that beheading was not a Jewish practice. But it is certain that
after the Roman conquest criminals were beheaded, as John the
Baptist by Herod Antipas and S. James by Herod Agrippa.
Besides this, there were lying about on that spot the skulls of
those who had died in various other ways.
Mystically: Gretser says, " It was prophetically called Golgotha,
because Christ our Lord, our true Head, there died."
It was Christ s own will to be crucified in a dishonourable place
like this, in order to expiate our infamous and execrable sins.
He thus converted it into one of honour and adoration, for Chris
tians in Calvary reverence and adore Christ crucified. For Christ,
as Sedulius says,
" With glory all our sufferings hath arrayed,
And sanctified the torments He endured."
So, too, Seneca (Cons, ad Helvidiani) says that Socrates entered
the prison to take away the ignominy from the place.
Bede (de Locis Sanctis, cap. ii.) observes, from S. Jerome and
S. Augustine (Serin. Ixxu de temp.), that Abraham offered up his son
on this very mountain. For Mount Moriah and Calvary are close
together, and they look like one mountain parted into two ridges
or hills.
The Apostle (Heb. xiii. n seq.) gives four reasons for Christ
being crucified outside Jerusalem, and thence concludes, "Let us
go forth to Him without the camp, bearing His reproach." It was
chiefly to signify that the virtues of His Cross were to be trans
ferred from the Jews to all nations, that "the Cross of Christ
might be the altar, not of the temple, but of the world " (S. Leo,
Serrn. ix. de Pass.).
Ver. 34. And they gave Him wine (Arab, and A. V., vinegar)
282 S. MATTHEW, C. XXVII.
to drink mingled with gall. This was while the Cross was being
made ready, and Christ was resting for a while. Wine used to
be given to condemned criminals to quench their thirst, and to
strengthen them also to endure their sufferings, as it is said (Prov.
xxxi. 6), "Give strong drink unto those that are ready to perish,
and wine to those in bitterness of heart." But the Jews, with
untold barbarity, made this wine bitter with gall, partly to insult
and partly to give Him pain. Whence Christ complains, " They
gave Me gall to eat" (Tertullian, Lib. x. contra Judczos, reads
" to drink ") ; for the gall was Christ s food, the wine His drink.
Euthymius thinks that bits of dried gall were steeped in vinegar,
so that the vinegar was in the place of wine, and the bits of gall
instead of the morsel of bread which is thrown into the wine, that
those who are faint might drink first and eat afterwards.
This was different from the draught given to Christ on the Cross,
this being of wine, the latter of vinegar. The Greek writers here
mention " vinegar," but it was probably only a sour kind of wine.
On the first occasion Christ says, "They gave Me gall to eat;" on
the second, " They gave Me vinegar to drink." S. Mark terms it
"wine mingled with myrrh," myrrh and gall having been mixed
together, or because the myrrh, from being bitter, was called gall.
So say all the Fathers and commentators, except Baronius, who
considered that the wine was flavoured with myrrh and other
spices. But the Jews would not have allowed this to be given
to Christ. Baronius seems afterwards (vol. x. ad fin.} to have
changed his opinion.
And when He had tasted thereof > He would not drink. Either as
offended at the Jews for offering so nauseous a draught, or as
wishing to suffer greater thirst on the Cross, and thus set us an
example of self-mortification.
Palamon is said to have refused to taste some wild herbs which
his disciple Pachomius had, for his Easter repast, flavoured with
oil, saying, "My Lord had vinegar to drink, and shall I taste
oil?"
Ver. 35. But after they had crucified Him (see Vulg.). S.
ANGUISH OF THE CRUCIFIXION. 283
Matthew here studies brevity (as usual), and partly shrinks with
horror from the crucifixion, not speaking of it as an actual occur
rence, but only by the way. It is a doctrine of the faith that
Christ was nailed, not merely tied, to the Cross. (See John xx. 25,
and Ps. xxii. 16.) But it is possible that ropes were used as well,
so says S. Hilary (Lib. x. de Trin.). The ropes are to be seen in the
Church of Santa Croce at Rome. Nonnus, in his paraphrase of
S. John, says that Christ s hands were fastened to the Cross with
an iron band as well as by nails. The Cross, he says, was first
raised up, and then a huge nail driven through both feet, laid one
over the other. Some writers speak of a support for the feet to
rest on, or a space hollowed out for the heels ; and questions, too,
are raised as to the number of the nails, whether three or four (or,
as S. Bernard suggests, six), and the direction in which they were
driven so as to cause the greatest torture.
The anguish of the crucifixion was very great ; because the
tenderest parts of the body were pierced by the nails, and the
whole weight hung from the hands. The pain was lasting, Christ
hanging on the Cross for three hours. Mystically, the words
spoken of Jerusalem (Lam. i. 12) are applicable to Christ. Very
great pain, too, was caused by the racking and stretching out of
His limbs. S. Catharine of Sienna said she had practically experi
enced this when she had been made by Christ a partaker of all
His sufferings. His bones were able to be counted when He was
thus stretched out. It is in the Hebrew, "I will tell all My
bones," that is, I am able to do so. But the Vulgate has it, " they
counted," since Christ, while suffering such torture, was not able
to count them Himself.
He was crucified with the crown of thorns, and between two
robbers, as though He were the chief of them; and naked too,
after the Roman custom. Some suppose that He was entirely
naked, though others consider that this would have been too
unseemly before a crowd of both sexes. This, then, was the
greatest shame and pain to One who was so pre-eminently modest
and chaste. S. Ambrose (in Luke xxiii.) says, "Naked He
284 S. MATTHEW, C. XXVIL
ascends the Cross. I behold Him naked. Let him who is pre
paring to conquer the world ascend in like manner, not seeking
worldly supports. Adam, who sought to get clothing, was a
conquered person. But He who laid aside His garments, and
went up on the Cross just as nature had made Him, was a con
queror." "Adam, "said Tauler (Excerc. Vit. Christ ^ cap. xxxiii.),
"hasted to clothe himself because he had lost his innocence, but
Christ was stripped naked because He had preserved His inno
cence, and needed no other covering." S. Francis, wishing to
follow Christ s example, threw himself, when dying, naked on the
ground. See notes on S. Matt. v. 3.
S. Flavia, a noble virgin and martyr, when she was exposed
naked at the command of the tyrant Manucha, to make her
deny Christ, said, " I am ready to endure not merely the stripping
of my body, but also the fire and the sword, for Him who was
willing to suffer all this for me" (see Acta S. Platidi^ art. 5).
It is generally thought that Christ was nailed to the Cross when
lying on the ground, as was the case with those who carried their
own cross. S. Anselm, S. Laur. Justiniani, and others hold this
view ; S. Bonaventura, Lipsius, and others, the contrary, which is
supported by the text (Cant. vii. 8), " I will go up to the palm-
tree," on which passage see the notes. But it is quite an open
question.
But why was Christ crucified rather than put to death in any
other way? The obvious reason was, that the Jews wished to
inflict on Him a most ignominious death, and thus bring discredit
on His name and followers. They wished Him also to bear the
punishment which was due to Barabbas, whom they preferred
before Him. But on God s part the reason was to save by
the foolishness of the Cross those that believed (see i Cor.
ii. 23).
Besides which, victims of old time were lifted up as offerings,
and afterwards burnt. And so, too., Christ, who offered Himself
as a burnt-offering for our sins, was raised up on the Cross, and
burnt and consumed there, not so much with pain as with love
CAUSES OF THE CRUCIFIXION. 285
for men ; just as the paschal lamb was stretched on the spit in the
form of a cross, and then roasted.
There were various moral causes on the part of Christ and of
men. ist. That as Adam and Eve sinned by stretching forth
their hands to the forbidden tree, so Christ might atone for their
sin by stretching forth His hands to the wood of the Cross (so
Augustine in Append. Serm. de Diversis iv.). Whence the Church
sings, " By a tree we were made slaves, and by the holy cross
have we been set free" (in the Office for Sept. 14); and "that
life might spring from that from which death arose, and that he
who conquered by the tree might be conquered by the tree."
And S. Greg. Naz. (in Orat. de Seipso], "We are by the tree
of disgrace brought back to the tree of life which we had lost."
And S. Ambrose (in Luke iv.), "Death by the tree, life by the
cross." Nay, Christ Himself says, "I raised thee up under the
apple-tree ; there was thy mother denied, there was she defiled that
bare thee." The Cross, again, is the remedy and expiation of the
concupiscence which came from Adam s sin, itself the fount and
origin of all sins. Christ therefore teaches us by the pattern of
His Cross continually to crucify and mortify our evil affections, if
we wish to avoid sin and save our souls (S. Ath. de Incarn. Verbi).
2d. That by hanging between Heaven and earth He might recon
cile those in Heaven and those on earth. So S. Ambrose (in Luc.
xxiii.), "That He might conquer not for Himself only, but for all,
He extended His arms on the Cross to draw all things to Himself,
to free from the bands of death, raise aloft by the balances of faith,
and associate with things in Heaven the things that before were
earthly." So too [Arnoldus apud] Cyprian, "I see Thee victorious
over sufferings, with uplifted hands triumphing over Amalek, bear
ing up into the heavens the standard of Thy victory, and raising up
for those below a ladder of ascent to the Father."
Hence S. Jerome teaches that Christ on the Cross embraces the
four quarters of the world with its four arms. In its very shape
does it not resemble the four quarters? The east shines from
the top, at the right is the north, the south on the left, the west
286 S. MATTHEW, C. XXVII.
firmly planted beneath His feet. Whence the Apostle says, " that
we may know the height and breadth, and length and depth."
Birds fly in the form of a cross ; we swim or pray in the same form.
The yards of a ship resemble a cross. And S. Greg. Naz. says
(Carm. de Virg.),
"For stretching forth to earth s remotest bounds
His sacred limbs, lie brought the human race
From every clime, and gathering them in one,
He placed them in the very arms of God."
As Christ said, " I, if I be lifted up from the earth," &c.
S. Athanasius (de Incarn. Verbi) says, " If He came to bear our
sins and curse, how could He have done so but by taking on
Himself an execrable death ? But the Cross is that very death, as
it is written, Cursed is every one that hangeth on a tree ;J (Deut.
xxi, 25 ; Gal. iii. 13).
Besides this, all kinds of suffering concur in the Cross, and
Christ embraced them all in His own, to set the martyrs an
example of every kind of endurance. For the Cross wounds the
hands and feet as a sword, it stretches out the body as a rack,
lacerates it as a hoof, mangles it as a beast, burns and tortures
it as a flame, and kills the whole man, as it were, with a slow
fire. He experienced, then, the torments of all the Martyrs, and
brought them before Himself, and was evil-entreated for their
sakes, that He might obtain for all of them the power of over
coming them. As the blessed Laurence Justiniani says (de
Triumph. Christi Agone, cap. xix.), " He was stoned in S. Stephen,
burnt in S. Laurence, and bore the special sufferings of each
several Martyr."
S. Augustine says further (Serm. Ixix. de Diversis), " He refused
to be stoned, or smitten with the sword, because we cannot always
carry about stones or swords to defend ourselves? But He chose
the Cross, which is made with a slight motion of the hand, and
we are protected thereby against the craft of the enemy." As
S. Paul says, " Christ hath redeemed us from the curse," &c. (Gal.
iii. 13).
GOD REIGNS FROM THE TREE. 287
S. Anselm (in Phil, ii.) says, " He chose the worst kind ot
death, that He might overcome all death." As S. Augustine says
(in Ps. cxl), " That His disciples should not only not fear death
itself, but not even this kind of death." And (de Ag. Christi, cap.
xi.), "Fear not insults, and crosses, and death, for if they really
were hurtful to men, the man whom the Son of God took upon
Him would not have suffered them" (see S. Thomas, par. iii.
Qucest. 48, art. 4).
S. Athanasius (de Incarn. Verb.) says, "The Lord came to cast
down the devil, to purify the air, and to make for us a way to
Heaven." It was therefore requisite for Him to be crucified in
the air (see S. Chrysost. de Cruce). S. Thomas (par. iii. Qiiast. 46,
art. 4) gives many other reasons. Lastly, S. Basil (Horn, de Humil)
says, " The devil was crucified in Him whom he hoped to crucify,
and was put to death in Him whom he had hoped to destroy. 5
And S. Leo (Serm. x. de Pass.), "The nails of Christ pierced the
devil with continuous wounds, and the suffering of His holy
limbs was the destruction of the powers of the enemy."
Moreover, in the Cross that ancient reading of Ps. xcvi. was
made good, "God hath reigned from the tree ;" for, as S. Ambrose
says (in Luke xxiii.), "though He was on the Cross, yet He shone
above the cross with royal majesty." And as S. Augustine says,
" He subdued the world not by the sword, but by the tree " (Serm.
21, Ben.). The Cross was the triumphal car of Christ, in which
He triumphed over the devil, sin, death, and hell. S. Ambrose
accordingly calls it " the chariot of the Conqueror, and the
triumphal Cross."
The Cross is said to have been made of the cypress, cedar,
palm, and olive :
" Cedar the trunk, tall cypress holds His frame,
Palm clasps His hands, and olive boasts His name."
(Dr. LITTLEDALE S Version in Cant. vii. 8.)
For Christ was on the Cross exalted as a cedar, beauteous as the
leafy cypress, poured forth the oil of grace as the olive, triumphed
288 S. MATTHEW, C. XXVII.
over death as the victorious palm. So says [Arnold, apud]
S. Cyprian, " Thou hast gone up unto the palm tree, because the
wood of thy Cross foretold Thy triumph over the devil, Thy
victory over principalities, and powers, and spiritual wicked
nesses," &c.
In short, God willed the Cross to be the price of our redemption,
a book of heavenly wisdom, a mirror of every virtue and per
fection. The book, I say, of the wisdom of God ; for in the suffer
ings of the Cross Christ set forth His supreme love for man, for
whom He was so cruelly and ignominously crucified ; the heinous-
ness of mortal sin, which could not be atoned for in any other
way ; the awfulness of hell-torments (for if God punished so heavily
the sins of others in Christ His Son, how will He not punish in
hell-fire the personal guilt of sinners themselves ?) ; the value of
each single soul, for which so great a price has been paid; the
care which should be had for the salvation of souls, lest the Blood
of Christ should be shed for them in vain ; the great happiness
in store for the blessed, as having been purchased by Christ on
the Cross. Rightly, therefore, S. Augustine says (Tract, cxix. in
S. John), "The tree on which were fastened the limbs of the
sufferer was the seat also of the Master and Teacher."
It is also the mirror of all virtue and perfection, for Christ on
the Cross exhibited humility, poverty, patience, fortitude, con
stancy, mortification, chanty, and all other virtues ir^^r highest
perfection. Look on Him, therefore, O Christian, - sa ^ve " ac
cording to the pattern showed thee in the Mo. , , ,^ Exod.
xxv. 40). This, too, is the teaching of the Apostle (E^ ^ ^ 17),
" That ye being rooted and grounded in love," &c. An accord
ingly the Martyrs strengthened themselves to bear all their
sufferings by meditating on the Cross of Christ. As, e.g., S.
Felicitas, S. Ignatius (whose saying it was, Vfesus, My Love, is
crucified"), the Brothers Marcus and Marcellinus (who said that
" they were never so glad at a feast as in enduring this for Christ s
sake; we have now begun to be fixed in the love of the Cross,
may He permit us to suffer as long as we are clothed in this
TIME OF THE CRUCIFIXION. 289
corruptible body"): and, among others, the Martyrs of Japan. S.
Francis, too, counted himself happy in receiving the Stigmata,
and being thus conformed to Christ crucified. Those in "re
ligion " should also rejoice, as having been crucified with Christ
by their three vows, which are, as it were, three nails they have
taken to bear for Christ s sake (see Pinutius apud Cassian, lib. iv.
de Instit. Renunc. cap. 34, &c.). In a word, how holy, tender, and
true was that couplet of S. Francis de Sales
" Or love or madness slew Thee, Saviour mine :
Ours was the madness. Lord ; the love was Thine ! "
But, next, on what day was Christ crucified? I answer, on March
25, the day of His conception, on which day S. Dismas, the
penitent thief, is commemorated. So say, too, S. Augustine (de
Civ. lib. xviii. ad fin. .), S. Chrysostom, Tertullian, S. Thomas, and
others, whom Suarez follows (par. iii. disp. xl. sect. 5, ad fin.}.
This was the completion of His thirty-fourth year, the day too
of the sacrifice of Isaac, and the passage of the Red Sea (both
eminent types of Christ on the Cross), and of the victory of
Michael the Archangel. Hence it is inferred that the world and
the angels were created on the same day, and that they began
from the very first to war with each other.
The hour was mid-day. "The sixth hour," says S. John
(xix. 14), i.e., from sunrise. S. Mark says "the third hour"
(xv. 25), meaning the end of the third and the beginning of the
sixth ; for these hours with the Jews and Romans contained three
of ours. S. Mark clearly means this when he says (ver. 33),
" And when the sixth hour was come, there was darkness over the
whole land." Theophylact speaks of the fitness of this : " Man
was created on the sixth day, and on the sixth hour he ate of the
tree. At the same hour that the Lord created man, did He heal
him after his fall. On the sixth day, and on the sixth hour, was
Christ nailed to the Cross." Bede, among the Latins, takes the
same view. "At the very hour when Adam brought death into
the world did the second Adam by His dying destroy death."
VOL. III. T
290 S. MATTHEW, C. XXVII.
Many suppose that Adam was created on the same day of the
year, and ate the forbidden fruit at the same hour, when Christ
expiated his sin on the Cross. Tertullian (lib. i. contra Martiori)
gives it in verse
" Twas on the day and place where Adam fell,
As years rolled on the mighty athlete came
And battle gave, where stood th accursed tree ;
Stretched forth His hands, sought pain, despising praise,
And triumphed over death."
Frocopius says (in Gen. iii.), " It was at the same hour in
which Adam ate of the tree."
But, observe, He was crucified with His back to Jerusalem, as
though He were its enemy, and unworthy to look on it ; but in
truth, as being about to reject the Jews, and choose the Centiles.
He thus looked on the west (Rome and Italy). Christians ac
cordingly, by Apostolic usage, pray towards the east/ as if looking
at Christ crucified; and as the Crucifix in a Church looks west
ward, so must they who look towards and adore it necessarily
look eastward. (See S. J. Damasc. de Fide, iv. 13; S. Jerome,
&c.) Jeremiah prophesied this (xviii. 17), "I will show them
the back," &c. ; and David (Ps. Ixvi. 7), " His eyes look upon
the Gentiles."
S. Bridget speaks of the details of the Crucifixion as revealed
to her by Christ (Rev. vii. 15) and by the Blessed Virgin (Rev.
i. 1C).
To conclude, Lactantius (iv. 26) says, "Since he who is hung
upon a cross is raised high above all about him, the Cross was
chosen to signify that He would be raised so high that all nations
would flock together to acknowledge and adore Him," &c. He,
therefore, stretched forth His hands, and compassed the world,
to show that from the rising to the setting gun a mighty people
from all languages and tribes would come under His wings, and
receive on their brows that noblest of all signs. On other points
relating to the Cross, its various forms, its oracular answers, &c.,
see Gretser, i. 29 seq. ; S. Thomas, par. iii. Q. 46 : and Suarez
FIRST WORD FROM THE CROSS. 2QI
in loc. On the Moral Cross, /.<?., the patient, resolute, and firm
endurance of all tribulations, see Gretser, lib. iv. dr Cruce.
Tropologically : S. Chrysostom (Horn, de Cruce] thuV recounts
its praises : " It is the hope of Christians, the resurrection of the
dead, the leader of the blind, the way to those in despair. It is
the staff of the lame, the consolation of the poor, the restrainer
of the rich, the destruction of the proud. It is the punishment
of evil-livers, the triumph over evil spirits, the victory over the
devil. It is the guide of the young, the support of the destitute,
the pilot to those at sea, the harbour of those in peril, the
bulwark of the besieged, the father of orphans, the defender of
widows, the counsellor of the righteous, the rest of the troubled,
the guardian of the young, the head of men, the closing act of
the old." And so on at great length. See, too, S. Ephr. de
Cruce ; and S. J. Damasc. iv. 12.
Seven holy affections (especially) should be excited by medi
tating on Christ crucified, compassion, compunction, gratitude,
imitation, hope, admiration, love and charity.
Here comes in from S. Luke xxiii. 34 our Lord s first word on
the Cross, "Father, forgive them/ &c. He forgets entirely the
pains and injuries He had received, and, kindled with the glow of
charity, prayed for their forgiveness. And He was "heard for
His reverence " (Heb. v. 7). For many repented at S. Peter s
preaching, and were converted to Christ at Pentecost. He Him
self taught us to pray for our persecutors, to do good to those
who do us wrong, and to overcome evil with good. S. Stephen,
too, imitated His example (Acts vii. 59): "They know not what
they do." They know not I am the Christ the Son of God, for
else they would not dare to commit this monstrous sacrilege, the
murder of God. They know not that I am the Saviour of the
world, and that I am dying for their salvation. "So does the
gentleness and tenderness of Christ triumph over the cruelty and
malice of the Jews " (de Passione apud S. Cyprian}.
The flint is the emblem of the love of our enemies, and has
this motto, " Fire comes from flint, but not without a blow." The
S. MATTHEW, C. XXVII.
flint is popularly called a "living stone" from the living fire
within. The flint, then, here is Christ, the corner-stone. For He
poured forth on the Cross the latent fire of His Godhead and
His boundless charity. But yet not without a blow, for it was
while smitten by His persecutors that He prayed for them so
ardently. He had Himself said before, "I came to send fire
upon the earth, and what will I but that it be kindled ? " (Luke
xii. 49). Let the Christian, then, imitate Christ, and make himself
a flint, which is full of fire itself, and ignites others ; and when
he is wrongfully smitten, let him shoot forth sparks of Divine
love, as Christ did against His smiters.
They parted His garments, casting lots. S. John relates this
more fully (xix. 23). S. Cyril observes on this, "They claim the
garments as being theirs by the law of inheritance, as the reward
for their services." S. Chrysostom says also, " This was generally
done in the case of mean and utterly destitute criminals." And
again, "They part those garments wherewith miracles were
wrought But at that time they wrought none since Christ did
not display His unspeakable power." It was a great affront and
distress to Christ to see His garments insolently torn by the
soldiers before His very eyes, and divided by casting lots. But
He doubtless wished to die and suffer for us in the utmost poverty,
in nakedness and disgrace, and to lay aside not merely His gar
ments, but also His body and His life; that so His ignominy
might clothe and hide the ignominy both of our and Adam s
nakedness, and restore to us thereby the garments of immortality ;
"that He might clothe us with immortality and life" ([Pseudo-]
Athanasius, de Cruce\
Tropologically : He would teach us to strip off the superfluities
of this world.
Now, here observe Christ had a coat without seam. It was
a kind of under-garment, worn next to the body, says Euthymius.
And he adds, approvingly, that it was woven for Him (as ancient
writers held) when a child by the Blessed Virgin. If so, it
appears to have grown with His growth, like the garments of the
THE SEAMLESS COAT. 293
Hebrews in the wilderness. It is religiously preserved, and is to
be seen at Treves.
Symbolically: [Pseudo-]Athanasius says, This coat was without
seam, "that the Jews might believe who and whence He was
who ware it ; that He was the Word, who came not from earth
but from Heaven ; that He was the inseparable Word of the
Father; and that when made man He had a body fashioned of
the Virgin alone by the grace of the Spirit." And again, "This
was not their doing, but that of the Saviour as He hung on the
Cross. He spoiled principalities, and led the devil captive, and
terrified the soldiers so that they rent not the coat, but that as
long as it remained it might be a. standing testimony against the
Jews. For the veil was rent, but not the coat, no not even by
the soldiers, but remained entire. For the Gospel ever remains
entire when the shadows pass away." The soldiers rent Christ s
other garments, and divided them into four parts for the four
soldiers who crucified Him, and they again cast lots what each
should take. It is supposed He had three garments, the seamless
coat, another one over it like a soutane, and the upper coat, which
covered the whole body.
Symbolically: [Pseudo-]Athanasius says, "They divided His
garments into four parts, because He wore them for the sins of
the four quarters of the world. And when the Baptist saw Him
clothed therein, he said, Behold the Lamb of God, which
taketh away the sins of the world. "
Ver. 36. And sitting down they watched Him there. They
watched Him lest His disciples should take Him away, or lest
He should miraculously descend. But in the Divine counsels it
was for another purpose, which they knew not. For, as S. Jerome
says, " The watchfulness of the soldiers and of the priests was for
our benefit, as manifesting more fully the power of His resurrec
tion." For they saw Him dying on the Cross, and after He had
been seen again alive, would be obliged to confess that He had
risen by Divine power.
Ver. 37. And set up over His head His case (causam) written
204 S. MATTHEW, C. XXVII.
(Syr. the occasion of His death), This is the King of the Jews.
They put up a board inscribed with the reason of His crucifixion,
that He had set up to be a King. And, consequently, the chief
priests suggested that Pilate should not write, " The King of the
Jews, but that He said, I am the King of the Jews" (John xix.
21). Pilate refused, for he and the Jews meant the same thing.
But God guided his hand, and he wrote, in another and truer
sense, "This is the King of the Jews," i.e., the Messiah or Christ.
This inscription, then, conferred on Christ the highest honour,
for it set forth not only His innocence, but also His dignity, that
He was indeed the very Christ, the Redeemer of the world. It
therefore convicts and condemns the Jews as His murderers, since
it was they who compelled Pilate to crucify Him. Pilate, then,
by this very title reproaches them with it, avenges himself on
them for their obstinate importunity, and holds them up to
general infamy. For he knew well that Jesus was the Messiah,
the desire and expectation of all people. Hence Origen says,
"This title adorns the head of Jesus as a crown." And Bede,
dwelling on the words "over His head," says, "Though He was
in the weakness of a man suffering for us on the Cross, yet did
He shine forth with regal majesty above the Cross." For it was
made known that He was even now beginning to "reign from
the tree." Pilate accordingly refused to alter the title. And by
this is signified, mystically, that while the Jews remained in their
obstinate unbelief, Gentiles, such as Pilate, would acknowledge and
worship Him as their King and Saviour.
Observe, i. A title, declaring the cause of their death, used to be
placed over the head of malefactors. It is hence inferred that the
cross was not T-shaped, but with an upper limb to carry the title.
2. No one Evangelist fully sets out the title ; but on comparing
them all, it is concluded to have been, "Jesus of Nazareth, the
King of the Jews."
This title still exists in the Church of S. Croce at Rome, though
much mutilated. Bosius (de Cruce Triumph, i. n) gives an exact
copy of it as it was when he wrote.
THE TWO THIEVES. 2Q5
Ver. 38. Then were there crucified (with the like spikes and nails,
says Nonnus, on John xix. 19) two thieves, one on the right hand
ind another on the left. The cross was the punishment of such
criminals, and Christ, as placed between them, seemed to be
iheir chief and leader, exactly as the Jews wished, in order to
dishonour Him. But God overthrew and turned back on them
all their artifices. For, as S. Chrysostom says, " The devil wished
tD hide the matter, but could not." For though three were cruci-
fed, Jesus only was the distinguished one, to show that all
proceeded from His power; for the miracles which took place
vere attributed to no one but Jesus. Thus were the devices of
the devil frustrated, and recoiled on his own head ; for even of
these two one was saved. Thus, then, so far from marring the
glory of the Cross, he greatly increased it. For it was as great
a matter for the thief to be converted on the Cross, and to enter
Paradise, as for the rocks to be rent.
Symbolically: Christ between the thieves represents the last
judgment, with the elect on his right hand and the wicked on
His left. So S. Ambrose (in Luke xxiii.) ; and S. Augustine
(Tract, xxxi. in S. John) says, "The Cross, mark it well, was
a judgment-seat, for the Judge, being between them, he who
believed was set free, the other was condemned, signifying the
judgment of the quick and dead."
Ver. 39. And they that passed by blasphemed Him, wagging
their heads. All their revilings and insults were blasphemies,
as being against the Son of God. "They blasphemed the Holy
One of Israel," Isa. i. 4, and Ps. xxii. 8. This was a greater
torment even than the crucifixion. Whence it is said (Ecclus.
vii. n), "Laugh not at a man in the bitterness of his soul." And
Christ complains (Ps. Ixix. 26), "They persecute Him whom Thou
hast smitten, and added to the pain of My wounds ; " and (Ps. xxii.
13), "They gaped upon Me," &c., so great was their cruelty.
Ver. 40, And saying, Ah! Thou that destroy est the temple oj
God. The word " Ah ! " is a term of reproach. Shame on Thee
for boasting ! Thou canst destroy the temple of God and build
296 S. MATTHEW, C. XXVII.
it up in three days ! Show that Thou canst do it by setting
Thyself free from the cross. If Thou canst not do this small
matter, how canst Thou do that greater work on the temple,
that vast building ?
Ver. 41. Likewise also the chief priests mocking Him, with ilu
scribes and elders, said. These were more fierce than the people
against Christ, for they jest at His miracles, as though wrought
not by the power of God, but by Beelzebub ; or certainly as
not real, but imaginary. For had they been wrought by God,
He would certainly have delivered Him from the Cross. Bui
His not doing it was a sign that He was an impostor. " For
they wished Him to die as a boastful and arrogant deceiver,"
says S. Chrysostom, "and to be reviled in the sight of all
men," that they might thus utterly stamp out His name and
sect, so that no one might afterwards follow his teaching, or
reverence and preach Him as the Messiah.
If Thou be the King of Israel. The King of the Jews, that
is, the Messiah. " What is the connection here ? " says S. Bernard
(Serm. i. in Pasch.) "that He should descend from the Cross, if
He be the King of Israel, and not rather go up on it ? Hast thou,
then, so entirely forgotten, O Jew, that the Lord hath reigned
from the tree, as to say, He is not King, because He remains
on it. Nay, rather, because He is the King of Israel let Him
not abandon the royal title, let Him not lay down the rod
of empire, for His government is upon His shoulder. If Pilate
hath written what he hath written, shall not Christ complete
that which He hath begun ? " He goes on to say, " This is
clearly the craft of the serpent, the invention of spiritual wicked
ness. The evil one knew His zeal for the salvation of that
people, and therefore most maliciously did he teach these blas
phemers to say, Let Him descend, and we will believe, as
though there were now no obstacle to His descending, since
He so earnestly desired that they should believe. But He, as
knowing all hearts, is not moved by their worthless profession.
For their malicious suggestion tended not only to their un-
CHRIST REPROACHED. 2Q/
belief, but to our own utter loss of faith in Him. For if we
read, Perfect are all the works of God 7 (Deut. xxxii. 14), how
could we even believe in Him as God if He had left the
work of salvation unfinished?" He adds a further reason, "To
give him no opportunity of stealing from us our perseverance,
which alone is crowned; and that preachers should not be
silenced when they exhort the feeble-minded not to abandon
their post. For this would be the sure result if they were able
to reply that Christ had abandoned His.
Let Him come down from the cross. Christ, though able to do
so, was unwilling to descend when thus taunted, because it
was the Father s command that He should die on the Cross
for our redemption. He despised, therefore, their reproaches,
to teach us to do the same. So Theophylact (on Mark xv.)
observes, " Had He been willing to descend, He would not
have ascended at all. But knowing that men were to be saved
by this means, He submitted to be crucified." "He wished
not," said Origen, "to do any unworthy act, because He was
jested at, or to do their bidding against reason and due order."
And S. Augustine (Tract, xxxvii. on S. John), "Because He was
teaching patience, He deferred a display of His power. For
had He descended, it would seem as though He had given
way to their cutting reproaches." And again, "He deferred
the exercise of His power, because He wished not to descend
from the Cross, though able to rise from the grave. But yet He
manifested His compassion, for while hanging on the Cross He
said, * Father, forgive them, &c."
Lastly, S. Gregory (Horn. xxi. in JEvang.) says, "Had He then
come down from the Cross, as yielding to their insults, He would
not have exhibited the virtue of patience. But He waited awhile, He
endured their reproaches and derision, He maintained His patience,
He deferred their astonishment, and though He had refused to
descend from the Cross, yet He rose from the tomb. And this, in
deed, was a much greater matter ; greater, indeed, to destroy death
by rising again, than to save life by descending from the Cross."
298 S. MATTHEW, C. XXVII.
And we will believe Him to be the Messiah. They spake
falsely, for they who believed Him not when He raised
others, would assuredly not have believed Him had He freed
Himself from death. They would have said that He had
descended in appearance only. S. Jerome calls this promise of
theirs a "fraudulent one; for which is greater, to descend when
alive from the Cross, or to rise again from the grave? He rose
again, and ye believed not, and were He even to descend from
the Cross, ye would, in like manner, believe not." Just as
heretics now say, We would believe the saints if they wrought
miracles ; but when their miracles are adduced, they cavil at
them as pretended or imaginary.
Ver. 43. He trusted in God, let Him deliver Him, if He will
have Him (Arab., if He loved Him), for He said, I am the
Son of God. They used the very words of David (Ps. xxii. 8),
thus testifying that they were the very persons who were fore
told, and that Jesus was the true Messiah, for the whole Psalm
speaks of Him. When a man is in the agony of death, all
human hope is gone. Confidence in God alone remains, and
of this, His last stay, they try to deprive Him. Thou hast
vainly put Thy trust in God. Thou hast said falsely that Thou
art the Son of God. If He loved Thee, He would set Thee
free. But as He will not, Thou art clearly not His Son, but an
odious impostor. Thus do they revile and seek to drive Him
to despair, as the devil who assails men in their last agony.
But how fallacious was their argument ! For God, as specially
loving Christ, wished Him to die on the Cross, that He might
afterwards glorify Him in His resurrection, and by Him save
many souls. Now Christ knew all this. He heeded not their
revilings, but fixed all His hope on God, and thereby gained
from Him both of these great ends. He poured, forth accordingly,
after all these insults, fresh acts of confidence in God, teach
ing us to do the like. "Thou art He that took Me out
of My mother s womb," &c. (Ps. xxii. 10). And so, too,
the Martyrs used to say that God would not deliver them, in
THE TWO THIEVES. 299
order that He might give them a better life, and the crown of
martyrdom.
The Wise Man, speaking in their person, foretold all these insults
(Wisd. ii. 13), and then added, "Such thoughts had they, and were
in error," &c.
Tropologically : Sinners utter reproaches against Christ when
they dishonour Him by their sins. S. Bernard (Rhythm on
Passion) makes Him thus tenderly appeal to them :
" Tis I who die for thee, to thee who cry,
Thee I exhort on Cross uplifted high ;
Tis I who bare for thee, and open wide
The cruel spear-wound in My sacred side ;
My inward and My outward pains are great,
But sadder far to find thee thus ingrate."
Zechariah (xiii. 6) speaks of His being wounded in the house of
His friends.
Ver. 44. The thieves also which were crucified with Him uttered
against Him the like reproach. The Greek Fathers, and S.
Hilary among the Latins, think it probable that both the thieves
blasphemed Christ at first, but that one of them afterwards
repented. But the Latin Fathers consider that the plural is here,
by synecdoche, put for the singular. " Thieves," t.e., " one of the
thieves" (as Luke xxiii. 36, "the soldiers," meaning one of them);
S. Matthew wishing by the word thieves to point out not so
much the persons of the thieves, as the condition of those who
insulted Christ; all vying in insulting Him, even the thief at
His side. S. Luke (xxiii. 40) gives the story of the other thief
(see Comment, in loc.).
Here comes in the third word on the Cross, "Woman, behold
thy Son," &c. (see John xix. 26, and the notes thereon).
Ver. 45. But from the sixth hour there was darkness over the
whole earth unto the ninth hour. From mid-day, i.e., till 3 P.M.,
which is usually the brightest part of the day. This darkness was
supernatural; as though the sun and the whole heavens were
veiled in black, as bewailing the ignominious death of Christ
300 S. MATTHEW, C. XXVTI.
their Lord. So S. Jerome and S. Cyprian (de Bono Patient.} ; and
S. Chrysostom (in Catena], "The creature could not bear the
wrong done to its Creator, and the sun withdrew his rays, that
he might not see the evil doings of the wicked."
Again, it took place at full moon. It lasted much longer than
an ordinary eclipse; it was total, the light of the moon as well as
of the sun being withdrawn, the stars being seen, and so on.
Over the whole earth. Of Judaea, say Origen and Maldonatus.
Others, more correctly (as S. Chrysostom, Theophylact, and others),
over the whole world. Dionysius, the Areopagite, is said to have
exclaimed at the time, " Either the God of Nature (or, as otherwise
quoted, an Unknown God ) is suffering, or the fabric of the world
is being dissolved." He was afterwards converted by S. Paul s
preaching Christ at Athens as the Unknown God. This, then, was
a token of Christ s Godhead; for when the sun, the eye of the
world, was obscured and dying out, it signified that Christ, its God
and Lord, the Sun of Righteousness, was dying on the Cross, and
that sun and moon and all the elements were bewailing Him in
His agony.
Symbolically: This darkness signified the blinding of the Jews.
So S. Chrysostom (de Cruce), Darkness is to this very day upon
them ; but with us night is turned into day. For it is the
property of godliness to shine in the darkness ; but ungodliness,
though in the light, is in darkness still. Night is for believers
turned into day, but for unbelievers their very light is darkness.
It is said of believers, "Their darkness is no darkness, and their
night shall be clear as the day" (Ps. cxxxix. n); but for un
believers even the day is turned into night, for "they shall grope
for the wall as the blind" (Isa. Ix. 10), "they will walk in mid
day as in the night" (Job v. 14).
Ver. 46. And about the ninth hour Jesus cried with a loud voice,
saying, Eli, Eli, lama Sabachthani? that is to say, My God, My
God, why hast Thou forsaken Me? quoting Ps. xxii. i. "Sabach
thani " is Syriac, not Hebrew.
He was indeed continually praying on the Cross, and offering
CALVIN S IMPIOUS OPINION. 301
Himself wholly to God for man s salvation. But as his death
was drawing near He recited this Psalm, which throughout speaks
of His Passion, to show that He was the very person there spoken
of, and that the Jews might thus learn the reason why He refused
to descend from the Cross, viz., because the Father had decreed
that He should die for the salvation of men ; as David had there
foretold.
Calvin says impiously that these were the words of Christ in
despair, for that He was obliged to experience the full wrath of
God which our sins deserve, and even the sufferings of the lost,
of which despair is one. But this blasphemy refutes itself. For
if he despaired on the Cross, He sinned most grievously. He
therefore did not satisfy, but rather enflamed, the wrath of God.
And how can it be said that Christ ever despaired, when He
said shortly afterwards, " Father, into Thy hands I commend My
spirit " ? Christ therefore does not cry out as being forsaken by
the Godhead and hypostatic union of the Word, nor even by the
grace and love of God, but only because the Father did not
rescue Him from instant death, nor soothe in any way His cruel
sufferings, but permitted Him to endure unmitigated tortures.
And all this was to show how bitter was His death on the Cross,
the rending asunder of His soul and body with such intense pain
as to lead Him to pray in His agony and bloody sweat, " Father,
if it be possible," &c. So S. Jerome, S. Chrysostom, Theophylact,
and other Fathers; nor do S. Hilary and S. Ambrose mean any
thing else in saying, " The man cried aloud when dying at being
separated from the Godhead." For they mean not a severing of
essence and of the hypostatical union, but of support and con
solation. For the faith teaches us that though the soul of Christ
was separated from His body, yet the Godhead remained as before,
hypostatically united both to His soul and His body. Besides
this, Christ complained of His desertion, because the Godhead
withheld Its succour, solely to keep Him still suffering, and to
prolong His life for greater endurances ; nay, rather to augmeni
His pain when He saw Himself, though in union with Godhead,
3O2 S. MATTHEW, C. XXVII.
enduring such atrocious indignities (see S. L. Justiniani, de Triumph.
A gone Chrtstt, cap. viii.).
Symbolically: Christ here inquires why He was thus forsaken.
What have I done that I should die on this Cross ? I am most
innocent, the Saint of Saints. He .gives His own answer. " Far
off from My salvation are the words of My sins" (Ps. xxii. i),
meaning thereby, "The sins of men, whose expiation the Father
hath put on Me, these are they which take away My life, and
bring Me to the death of the Cross." But some (see Theophylact)
consider that He is here speaking not of His own desertion, but
of that of the Jewish people.
Origen thinks He is complaining of the fewness of those who-
will be saved, and the multitude of the lost, in whom the fruit of
His Passion comes to nought. Why forsakest Thou My kinsmen
in the flesh, for whom I am dying? Why savest Thou the few
and rejectest the many ? For in so doing Thou forsakest Myself;
for thou makest the fruit of My suffering to perish.
Tropologically : [Arnold apud] Cyprian (de Passione) thinks He
spoke thus in order that we should inquire why He was forsaken.
"He was forsaken," he says, "that we should not be forsaken;
that we should be set free from our sins and eternal death; to
manifest His love to us ; to display His righteousness and com
passion ; to draw our love towards Him ; lastly, to set before us
an example of patience." The way to Heaven is open, but it is
arduous and difficult. He wished to precede us with His wondrous
example, that the way might not terrify us, but that the stupendous
example of God in suffering might urge us on to say exultingly
with S. Paul, "Who shall separate us from the love of Christ?"
This, then, His fourth word on the Cross, is a consolation to all
who are desolate and afflicted. He consoled in this way S. Peter
Martyr when falsely accused. The Saint complained to Christ
(he was kneeling before the crucifix) that he had kept silence,
and not defended him. Christ replied, " What wrong had I done
to be crucified for thee on this Cross ? Learn patience from Me,
for all thy sufferings cannot equal Mine." The Saint on this was
THE VINEGAR. 303
so strengthened that he wished to endure still further suffering.
And therefore Christ at length established his innocence, and
turned all his disgrace into glory (see Surius, April 29).
Ver. 47. Some of them that stood there, when they heard that,
said, This man calleth for Elias. According to S. Jerome and
others, these were the Roman soldiers, who also gave Him vinegar
(Luke xxiii. 36). But not understanding Hebrew, they thought
He called for Elias, of whose return at Christ s coming they had
heard from the Jews.
Ver. 48. And straightway one of them ran, and took a sponge,
and filled it with vinegar, and put it on a reed, and gave Him to
drink. All these were ready at hand, for the drink used to be
given to those who were crucified. They did this as soon as
Jesus had cried, "I thirst" (John xix. 28), His fifth word on the
Cross. The sponge was for Christ to suck out the vinegar, as
they could not lift a cup to His lips. The sponge is preserved
in St. John s Lateran. Wine was usually given to those who were
crucified, to quench their thirst, and strengthen them to bear their
tortures. But the Jews (and the soldiers to gratify the Jews
hatred to Christ) offered Him vinegar instead (Ps. Ixix. 22). De
Lyra says (quoting Prov. xxxi. 6) that devout women used to
prepare wine flavoured with spices, but that the Jews on this
occasion took it away, and put in its stead vinegar mingled with
gall.
Now they gave it Him in mockery, to give Him pain by the
bitterness of the draught ; to increase and not to quench His
thirst, this being the property of vinegar. Baronius thinks it was
given to keep Him alive, and thus prolong His suffering;
Theophylact, Caietan, and others, that it was to hasten His death.
"For vinegar has malignant properties," says Theophylact, "which
penetrates into wounds." Thus
Symbolically: It signifies the malignity which the Jews, and all
sinners, exhibit to Christ. So S. Augustine (in John xix. 29),
" Give that which ye are yourselves." For the Jews were as
vinegar, in degenerating from the wine of the Patriarchs and
304 S. MATTHEW, C. XXVII.
Prophets; having a heart full of iniquity, as a vessel full of vinegar;
and full of fraud, like a sponge, with its winding and hollow
hiding-places.
But Christ by drinking the vinegar converted it for us into
wine, and by so doing gained power to turn our vices into
virtues, our weaknesses into glory. "The wine," says S. Hilary,
"which turned acid in Adam was the glory or might of immor
tality. But He drank it, and thus transfused into Himself, and into
union with immortality, that which in us was vitiated." And so
Remigius, "Vinegar means the Jews who had degenerated from
their fathers; the sponge, their hearts full of fraud; the reed,
Holy Scripture, which was thus fulfilled."
And ptit it on a reed. That is, the stalk of some plant. S.
John (xix. 29) says it was the stalk of the hyssop. For the
Cross was not high, so that by stretching out the arms the
sponge on a short stalk would easily reach Christ s mouth. In
Palestine the garden hyssop grows higher than in Europe,
though on walls it grows low (i Kings iv. 33). Sometimes it runs
to 1 8 inches.
Some suspect that for uwwrp is to be read Co-dp, a spear;
a mere conjecture. Others think, with S. Augustine, that a
sponge full of vinegar was placed on the hyssop, and then both
of them on the reed. Others, that a sponge full of hyssop juice
and vinegar was placed on the reed. Anyhow, the sponge was
placed on the hyssop, whether it was itself the stalk or merely
fastened to it.
Hyssop was given, because it is frequently used with wine and
vinegar (see Columella, de Re Rust. xii. 35 ; and Pliny, N. H.
xiv. 1 6). It has reviving, and strengthening, and other medicinal
properties.
Now the soldiers tied the hyssop round the sponge, that the
vinegar should not escape, and that Christ, taking the vinegar
and the hyssop, might revive.
It was used for cleansing lepers (Lev. xiv. 49), also in the
sin-offering and in the sprinkling of the water of purification
THE LAST CRY OF JESUS. 305
(Num. xix. 2 seq.)- t and was therefore a type of Christ s Blood,
in its purifying, refreshing, and strengthening power. "It is a
lowly herb," says S. Augustine on John xix., "cleansing the
chest, and signifies the humility of Christ, whereby we are
cleansed."
Ver. 49. But the rest said, Let be, let us see whether Ellas will
come to save Him. The word "let be" is here in the singular,
in S. Mark in the plural. In the plural it would mean, keep
quiet, attend solely to Jesus, see whether Elias will come to save
Him ; for they doubted whether He were really the Messiah, whose
precursor Elias was to be.
S. Mark says that only one soldier spoke thus, addressing the
rest. It is supposed by S. Augustine (de Cons. Evang. iii. 17)
and others that the word was used both by the one soldier and
by the whole body ; secondly, that the soldiers said to him that
offered the vinegar, Wait a while, do not give it, for fear He
should die too soon, for vinegar hastens death; let us see
whether Elias will come. And that he replied, Let me give
it, lest He should die of thirst. Just let Him drink it, and
keep alive ; so shall we see whether Elias will come (so Jansenius).
Or, again, that the soldiers said to him who offered the vinegar,
Leave Him alone, do not annoy Him. For they thought that
Elias would come if He were left alone, but not if others were
about Him. And that he replied, Cease your clamour, lest ye
drive Elias away; or otherwise, Leave Him lest ye hasten His
death (Barradi). Or, again, Suffer me to mock Him in this
way, for the more He is molested, the more will Elias come if
he wishes to help Him. What I am doing will not delay but
rather hasten his coming. Or, it may be, Let me give Him the
vinegar, for I shall thus kill Him, and keep Elias from saving
Him. For all this (as S. Luke says) was done in jest and
mockery.
Ver. 50. But Jesus, when He had cried again with a loud voice,
yielded up the ghost. " Again " refers to the former words on the
Cross. He first cried out, and then expired. S. Luke gives the
VOL. in. u
306 S. MATTHEW, C. XXVII.
exact words, " Father, into Thy hands I commend My spirit." In
the Greek, " I will lay down My life ; I will consign it into Thy
hands as a deposit, to take it back when I am raised up on
the third day." Hence the faithful use this verse when dying,
as David first used it when in suffering (Ps. xxxi. 5).
It was by a miracle that Christ cried with a loud voice, for
the dying lose their voice, so that they can hardly speak. For
though S. Thomas says (par. iii. q. 47) that Christ preserved
the vigour and strength of His body to the last; yet others
suppose, more correctly, that His strength had so failed by what
He had gone through, that He could not cry out naturally, but
only by a miracle, for otherwise He would not have died
through the violence of His sufferings, but merely by His own
voluntary severing of His soul and body, and thus would not
have been slain, or have made satisfaction to His Father by His
death of violence.
He cried out, then, by the supernatural powers which His
Godhead furnished. And that to signify, ist, that He, as God,
died not by compulsion or necessity, but of His own free will.
As He said, "I have power to lay down My life," &c. (John
x. 1 8); and that His sacrifice of Himself might clearly be
voluntary. "He had His whole life and death," says S. Victor
of Antioch, "entirely in His own power." 2nd. To show that He
was more than man, and was God, as the Centurion exclaimed.
3rd. To set forth His vehement love of God, His reverence, His
obedience, and earnest desire for man s salvation (see Heb. v. 7,
and notes thereon). 4th. To indicate His sure and certain hope
of His glorious resurrection on the third day (so Origen).
Yielded up the ghost. Voluntarily. "For that which is sent
forth (emittitur) is voluntary, that which is lost (amittitur) is of
necessity," S. Ambrose (in Luc. xxiii.) ; and S. Augustine (de
Trin. iv. 13), "The spirit of the Mediator left not His body
against His will, but because of it, when He willed, and as He
willed it; for man was blended into union with the Word of
God. Hence He says, C I have power, " &c. (John x. 18).
BOWED THE HEAD. 307
So, too, S. Jerome, Bede, and others. Whence, also, "He
bowed His head " (John xix. 30). " As the Lord of death,"
says Theophylact ; "for other men when dying first breathe their
last, and then bow the head, which thus droops by its own
weight." S. Chrysostom says this was "to show that He died
not of necessity, but voluntarily. He lived as long as He
willed; when He willed He gave up the ghost." A spurious
work attributed to S. Athanasius is also quoted to the same
effect. For though His human nature sank beneath the violence
of His pains, and He ought to have died, yet His Godhead was
able to give it strength, and to prolong His life. That nature,
therefore, could not die, except by permission of His Godhead.
He therefore freely died, whether as God or man ; for His human
nature could have asked, and would have obtained, this strength
from His Godhead.
Observe, He died at the ninth hour, the very hour when Adam
sinned, and to expiate his sin. The same hour also when the
Paschal Lamb was slain, and the Jews offered the daily sacri
fice. And this to show that He thus fulfilled all these types in
His death. Whence the ninth hour is the Christian s hour of
prayer.
Symbolically and Morally : He bowed His head, as bearing the
burden of all men s sins, sin being the heaviest of all burdens; to
mark His obedience, thus teaching "religious" persons, and those
under authority, to obey those over them (conf. Phil. ii. 8) ; to
humble Himself before the Father, to do Him reverence, and to
submit His own will to His, even to the death of the Cross; to
bid farewell to the world, especially to Italy and the West, for His
head, as we have said, was turned towards Italy, which He wished
to make illustrious by His faith, and by the Pontificate and
martyrdom of SS. Peter and Paul ; to bid farewell to His Mother ;
to mark the spot where the spear was to pierce Him; to show
that He and His Father were by His Passion reconciled to men.
So S. Augustine (de Virg.} says, "Behold His wounds when hang
ing, His Blood when dying, His value when dying, His scars when
308 S. MATTHEW, C. XXVII.
rising, His head bent down to kiss, His heart opened to love, His
arms extended to embrace, His whole body exposed to redeem,"
&c. It was, again, to show that His soul would descend below,
and set the Patriarchs free; to manifest His compassion. "He
made His head to melt," says Laur. Justiniani (de Triumph. A gone,
cap. xx.), "to show compassion; He bent down to display His
grace; He bowed it to show forgiveness;" again, to manifest His
love for S. John, the Magdalen, and others like them who were
standing by, and to turn away from those who shrank from the
Cross ; to look away (again) from the title on the Cross, as
declining, and teaching us to decline, all worldly sovereignty and
pomp; to show that His death, as He was to rise on the third
day, was rather sleep than death; for they who sleep bow the
head, "I will lay me down in peace," &c. (Ps. iv. 8). Lastly,
having fulfilled His mission, He asks, as it were, His Father s
blessing and permission to depart from the world. He seems to
say, I have finished My course, I have done and suffered for man s
salvation all Thou commandest. Permit Me to die, and return
to Thee. And I ask, too, according to Thy promise (Ps. ii. 8),
that all nations may be converted and saved by My Passion and
death. I have done Thy bidding, fulfil Thou Thy word. "Re
ligious" persons and Priests, in like manner, when their mission
is done, return to their Superiors, bow the head, and ask their
blessing, and their former rank and position. S. Bernard
pointedly says, in a moral sense, "What avails it to follow Christ
if Thou canst not come up with Him ? For S. Paul said, So
run that ye may attain. Fix the limits of thy course where
Christ fixed His. He became obedient even unto death.
However far thou hast run, if thou hast not gone as far as unto
death, thou wilt not win the prize."
Ver. 51. And behold the veil of the temple ^was rent in twain
from the top to the bottom. At the death of Christ the Creator
the whole Creation was agitated with indignation. S. Augustine
(de Cons. Evang. iii. 19) observes that the veil was rent imme
diately on His death, to show that it was on account of it. S.
THE VEIL RENT. 309
Luke, therefore, who connects it with the darkness which took
place before His death, speaks by anticipation. Now there were
two veils, one before the Holy of Holies, the other before the
Holy Place, which the priests entered every day. But the Holy
of Holies the Chief Priest alone entered, and once only in the
year. Some consider that the outer veil was rent (S. Jerome, Ep.
cl. ad Hedibiaui). But it was clearly the inner one. (See S. Leo,
Serm. x. de Pass. ; S. Cyril, in John xix. ; Euthymius and others.)
But why was it rent? S. Cyril, Theophylact, and Euthymius say
to show that the temple was indignant that the Priests, who should
have been the first to acknowledge Christ, had denied and slain
Him. And that it thus foretold, and threatened, as it were, that
they were to be deprived of their Priesthood (S. Leo, Serm. x. de
Pass.},
Mystically : Theophylact says it was to signify that the temple
was to be profaned, and done away with, and set aside, with all
its rites and sacrifices (nay, more, says S. Chrysostom, "to be laid
waste"). God in this way made it manifest," says Theophylact,
"that the grace of the Holy Spirit was flying away from the
temple, and that the Holy of Holies (before inaccessible) was
brought within view of all." "For then," says S. Cyril (xii. 27 on
John), " Israel fell utterly away from the grace of God when it so
madly and impiously slew its Saviour." And S. Hilary, "The
glory of the veil was taken away, and the protection of the guardian
angel." Hence S. Ephr. (Serm. de Pass.) records that when it
was rent asunder, a dove, the type of the Holy Spirit, flew out of
the temple.
Allfgorically : To signify that the veil of legal ceremonies was
thrown open, as fulfilled in Christ, so that henceforth both Jews
and Gentiles should clearly know God, and Christ, and His
Mysteries, which the Jews figuratively shadowed forth in so many
ways ; nay, more, that the service and Church of God should be
transferred from Jerusalem, and the temple to the Gentiles and to
Rome. So Origen, S. Jerome, S. Ambrose, and others. S. Leo
says (Serm. xvii. de Pass.), " There was then so clear a change
310 S. MATTHEW, C. XXVII.
made from the Law to the Gospel, from the Synagogue to the
Church, from the many sacrifices to the One Victim, God Himself,
that when our Lord gave up the ghost the veil was violently and
suddenly rent asunder." And S. Jerome, "The veil of the temple
was rent, and all the mysteries of the Law, whicn before were
kept secret, were then laid open, and handed over to the
Gentiles."
Analogically: S. Paul says (Heb. ix.) that the way to Heaven,
was then opened ; for the Holy of Holies was a type of Heaven,
and the veil signified that it was closed till Christ burst through
it by His death. S. Jerome mentions that the huge lintel of the
temple was then broken (Epist. cl). But Josephus says that it
was at the destruction of Jerusalem.
And the earth did quake, i. That is, the whole earth, as the
darkness (ver. 45) was universal. Many authorities are quoted for
this. Didymus (in Catena) says it was prophesied by Job (ix. 6).
Both Pliny and Suetonius speak of a great earthquake in Asia
at this time. By this earthquake was indicated the Godhead of
Christ, for He it was who shook the earth, earthquakes being fre
quently ascribed to divine power, e.g., i Kings xix. n; Ex. xix.;
Ps. xviii. 7 ; Nahum iii. 6. In the Passion, then, of Christ is
fulfilled the prophecy of Hag. ii. 6.
2. It signified the natural indignation of the earth at the awful
crime committed against its Lord.
Mystically : It signified the new heavens and earth (Isa. Ixv. 17),
for the old earth seemed to be passing away.
Tropologically : It signified that the earthly and stony hearts of
men would be moved to repentance by the death of Christ, since
the earth, the sea, the sun, and the heavens, the darkened air, and
the riven rocks, proclaimed their indignation at the death of their
Creator. But see here how Christ, in His lowliest estate, mani
fested His supreme majesty and power, that He might not seem
to be compelled to die, and that men, learning who and how
mighty He was, who was suffering for them such vile indignities
with such great dignity, might be astounded and awe-struck. For,
THE EARTHQUAKE. 3!!
as S. Ambrose says (de Fide, v. 2), "Jesus was wearied by His
journey, that He might refresh the wearied ; He asks for drink,
though about to give spiritual drink to those who thirsted for it ;
He is hungry, though about to give the food of life to the hungry ;
He dies, though about to quicken ; He is buried, though about to
rise again ; He hangs on the trembling tree, though about to
strengthen the trembling; He covers the heaven with darkness,
that He may illuminate it ; He shakes the earth, in order to make
it firm; He lifteth up the sea, that He may calm it; He unbars
the tombs of the dead, to show that they are the abodes of the
living; He is fashioned of a Virgin, that He may be believed to
be the Son of God ; He assumes ignorance, that He may instruct
the ignorant; He is said to worship as a Jew, to the end that He
may be worshipped as indeed the Son of God."
And the rocks rent. First in Golgotha. Whence S. Cyril
Hieros. says (Catech. xiii.), "Up to this day Golgotha bears its
witness, where on Christ s account the rocks were rent." And
S. Lucian, too, giving a reason for His faith to the Governor, says,
With these, too, agree the very spot at Jerusalem, and the rock
of Golgotha, which was burst asunder by the weight of the Cross."
Adrichomius (Descr. Jerus. num. 252) speaks more fully : "There
can be seen even now the fissure which was made at Christ s
death, and also the stain of His Blood," and then describes
at length its size, &c. But in many other places besides, says
Baronius (ad An. 34, num. 107), the rocks were rent, as at Mount,
Alverno, where it was revealed to S. Francis that this took place
at the crucifixion. He had accordingly a great devotion to the
place, and he there received the Stigmata. S. Ambrose therefore
justly exclaims, U O breasts of the Jews! harder than rocks, for the
rocks were rent, but their hearts were hardened," &c.
Allegorically : S. Jerome (ad Hedib. q. 8), " The rocks were rent,
that is, the hard hearts or rocks of the Gentiles ; the universal
predictions, too, of the Prophets (who, as well as the Apostles,
were termed rocks, by the Rock which is Christ), that whatever
was concealed in them by the hard covering of the Law might
312 S. MATTHEW, C. XXVII.
be rent open and revealed to the Gentiles. The tombs also (of
whom it was written that they were as whited sepulchres) were
rent, that they who were dead in unbelief might come forth ;
might live with Christ who had risen ; might enter the Heavenly
Jerusalem, and have their citizenship no longer on earth, but in
Heaven; might die with the earthly, to reign with the Heavenly
Adam." Eusebius mentions that at Paxos a voice was heard,
"Great Pan is dead," which he explains of Lucifer, whom Christ
destroyed by His own death. Others say that Pan was Christ,
being " our God and all," and that the devils bewailed His death,
because they were thereby despoiled of their dominion over the
world.
Ver. 52. And the graves were opened, and many bodies of the
saints which slept arose. This was immediately on Christ s death
(as S. Matthew implies), to signify that it was wrought by the
power of His Passion, and consequently that by the same power
death was overcome, and life restored to mankind. So Bede,
Theophylact, and S. Jerome, who says, "The graves were opened
in token of the future resurrection." So, too, S. Ambrose (cap.
x. on Luke). And S. Hilary says, "Illumining the darkness of
death, and lighting up the gloom of the pit, He robbed death
of its spoils, in order to the resurrection of the dead who are
now asleep." But yet they came not forth from their graves till
after Christ s resurrection (see ver. 53). For S. Paul terms Christ
"the first-born from the dead" (Col. i. 18), and "the first-fruits
of them that rise again" (i Cor. xv. 20). For Christ by His
death procured resurrection both for Himself and for us. It was
therefore but right that, when He had overcome death, He should
be the first to rise as its conqueror, and others after Him. (So
Origen, S. Jerome, and Bede.)
They rose, then, that Christ might confirm -the truth of His
resurrection, by those His companions who announced it; and,
again, that in and through them Christ might manifest the power
of His Passion ; that just as the souls of the Patriarchs were freed
by it from the pit, so, mystically, would men s souls, which were
THE SLEEPING SAINTS ARISE. 313
dead in sin, be now quickened by His grace, and themselves
rise gloriously at last to a blessed and eternal life.
Did, then, these saints die again after their resurrection, or
continue in life and glory? Some think they did die, and are
to rise again at the last day, and this from S. Paul s words, " That
they without us should not be made perfect." (See S. Augustine,
Epist. xcix. ad Evodium.) Others suppose, and more correctly,
that they died no more, but were raised up to life immortal. Be
cause it was but fitting that Christ should manifest at once in their
resurrection the power of His own. It was also meet that happy
souls like these should be united only to glorious and immortal
bodies. But their happiness would have been but brief, and their
misery greater, if they had died again so speedily. It would have
been better, indeed, if they had not risen at all. It was also but
fitting that they should adorn Christ s triumphant ascension, as cap
tives redeemed by Him, and the spoils He had won from death;
and, lastly, that He should have them with Him in Heaven, and
that His human nature, enjoying their presence and society, might
never be solitary and void of human consolation. So Origen, S.
Jerome, S. Clemens Alex. (Strom, lib. vi.), and others. The words
"without us" do not refer to the day of judgment, but to the
resurrection of Christ and Christians. (See notes on Heb. xi. 40.)
But it is not clear who these saints were. Probably those, in
the first place, who were specially connected with Christ, either by
kindred, or promise, or type and figure, or by faith and hope, or
else by chastity and holiness ; as Adam, Abraham, Isaac, Mel-
chisedek, David, who wished to be buried in the promised land,
and thus be partakers of Christ s resurrection. Job, also, and
Jonah, as types of the resurrection; Moses, Joshua, Samuel,
Isaiah, and the other Prophets. Daniel, also, and his three
companions (though their bodies are at Rome). Eve, also (some
suppose), as well as Adam, though Lorinus considers that the
Blessed Virgin was the first woman raised from the grave, as
Christ Himself was the first-fruits among men. Those, also, who
died but recently ; as Zacharias, Simeon, S. John the Baptist
314 S. MATTHEW, C. XXVII.
(though his head is shown at Rome and Amiens, his finger at
Florence). Raymundus also (lib. de Bono Latrone, cap. xiii.)
mentions the penitent thief, though S. Augustine (contr. Felician,
cap. xv.) says, but only by the way, that he was reserved for the
future resurrection. There were also many more (especially those
mentioned in Heb. xi.) outside Judaea, for "many bodies of the
saints arose." For it was indeed quite in harmony with the
profuse magnificence of Christ that a crowded procession of the
saints who then arose should dignify His resurrection and
ascension.
Tropologically : This, says S. Jerome, "is a type of believers,
who once, like the graves of the dead, have forsaken their sins,
and whose hard hearts have been softened to acknowledge their
Creator, and who have risen through penitence to a life of grace."
Went into the Holy City. Jerusalem, so called because of the
temple worship, of the many saints who had been there, and of
the institution of the Church therein by Christ the King of Saints.
And appeared wito many. To the Apostles, and disciples, and
also to the Jews, to persuade them to believe in the resurrection.
"That by their resurrection," says Euthymius, "others might be
the more assured, by considering that He who had raised them
had much more surely raised Himself."
Now when the centurion, &c. Baronius and others suppose that
this was Longinus, to whose keeping Pilate had consigned Christ.
He was converted by the miracles he had seen, and became a
witness and preacher of the resurrection. He is said to have
retired to Cappadocia, and there to have been martyred by the
Jews (see Surius, March 15). Lucius Dexter, a writer of small
authority, considers it was C. Oppius, a Spaniard, afterwards
the third Bishop of Milan (see Cornelius, Proizm. in Ada aafin.).
Saiv the earthquake, and those things that wen done, they feared
greatly, saying, Truly this was the Son of God. God enlightened
him to acknowledge from what he had seen that Jesus was more
than man, and God indeed. He had heard that He had been
condemned for calling Himself the King of the Jews. But when
THE CENTURION S CONFESSION. 315
he saw that God had borne witness to Him by these many
miracles, he acknowledged that He had spoken truly. It was
thus God s will that the Centurion should bear unquestionable
witness to Christ (S. Hilary). S. Augustine thinks that he con
fessed Him to be the Son of God not in a natural, but only in a
spiritual sense, as a righteous and holy man (Luke xxiii. 47).
But others, more correctly, that he confessed Him to be the Son
of God by nature. So S. Jerome, " Consider that the Centurion
in the very scandal of the Passion confessed Him to be truly the
Son of God, and that Arius proclaims Him a creature ; " and adds,
" But now the last are first ; the Gentile people confess, the Jews
in their blindness deny, that their last error may be worse than
their first." And Theophylact, "The order of things is reversed,
while the Jews kill, the disciples fly, and a Gentile confesses.
Now do the Lord s words (John xii. 32) receive their fulfilment,
for lifted up on the Cross He drew to Himself the robber and the
Centurion." Bede too, "The faith of the Church is very fitly
designated by the Centurion, for when the Synagogue is mute, it
affirms Him to be the Son of God." Lastly, S. Bernard (Serm.
ii. de Epiph.\ "How keen-sighted is faith! It recognises the Son
of God when at the breast, when hanging on the Cross. If the
thief recognised Him on the Cross, so did the Magi in the stable.
The thief proclaims Him King, but the Centurion the Son of God,
and man too at the same time."
Not only the Centurion and the soldiers, but, as S. Luke
(xxiii. 48) adds, "All the people . . . smote their breasts," in
token of sorrow, "and returned." They begin now to put forth
the blossoms of repentance, that they may bear fruit at the
preaching of S. Peter and the Apostles (Acts ii.).
Here comes in S. John xix. 31, on which see notes in loc.
Ver. 55. And many women were there (beholding) afar off^ &c.
S. Matthew says this to set forth how much greater faith, con
stancy, and affection for Jesus these women had than men. "See
how things were reversed," says Euthymius ; " the disciples had
fled, but the women remained." For women are commonly more
316 S. MATTHEW, C. XXVII.
holy than men, and hence the Church prays "for the devout sex
of women." It was also to point out that they, as grave and
pious matrons, were reliable witnesses of what had taken place,
and moreover that they had carefully provided for His burial.
It was also to show that they had been so drawn to Him by His
patience and holiness, that they could not be torn away, either by
fear, or by the threats of the Jews, from wondering, gazing, and
meditating on Him.
Many women. The Blessed Mother was the chief, the others
merely her attendants. She "stood by the Cross," bearing all the
pains in her compassion which He endured in His Passion, and
with like constancy and fortitude. S. Antoninus says (Theol.
par. iv. ///. 15, cap. 41), "The Virgin was so conformed to the
Divine Will, that, if necessary (as Anselm says), she would herself
have offered Him on the Cross; for her obedience was equal to
Abraham s."
Damascene (de Fide, iv. 25) points out the greatness of her pain.
"The Virgin suffered at the Passion the pangs she escaped in
child-birth." And S. Anselm (de Excel!. Virg. cap. v.), "Whatever
suffering was inflicted on martyrs was light, O Virgin, compared
with thine." And S. Laur. Justiniani (de Agone Christi, cap.
ii.), "The heart of the Virgin was made the brjhtest mirror of
Christ s Passion;" and cap. xvii., "The Son was crucified in body,
the Mother in mind." And S. Bernard, in Apoc. xii., on the
words "a great sign," says, "A mighty pain, O Virgin, pierced
thy soul, so that we rightly term thee more than martyr, for in
thee the feeling of compassion was far greater than the sense of
bodily suffering."
Baronius (ad An. 34, cap. xi.) describes, from Simeon Meta-
phrastes, her great self-possession, in helping to take Him down
from the Cross, treasuring the nails in her bosom, washing His
wounds with her tears, embracing His body in her arms, and
saying at last with calm voice, " O Lord, the mystery ordained for
Thee before all ages has come at length." And on giving the
napkin to Joseph, she said, " It will now be thy duty to bury Him
THE WOMEN. 317
honourably in this, to perfume Him with myrrh, and to perform
for Him all rightful observances."
Afar off. S. John says they stood " by the Cross," meaning
thereby opposite to it, though at some distance. For the soldiers
who were watching Christ, and the dense crowd, kept them from
coming very near. But they came as close as they could to hear
and see Him. Adrichomius says about eighteen paces. Some
say that they were close at one time, and farther off at another.
The Greek adds, " beholding " both the wondrous patience of
Jesus, and the prodigies which took place around Him, and
pondering over them in their mind with holy meditation.
Ministering unto Him. Supporting Him and His disciples.
S. Jerome says, " It was a Jewish custom for women thus to
minister to their teachers."
Among whom (as the chief and leader of the rest) was Mary
Magdalene, from whom He had cast forth seven devils, who clung
to Him from gratitude, and would not be torn from Him.
And Mary the mother of James and Joses. The wife of Cleophas
or Alphaeus. Salmeron considers her the daughter of Cleophas;
called from her relationship, Mary the sister of our Lord s mother,
from her husband, Mary (the wife) of Alphaeus. See above, chap,
xiii. 55.
And the mother of Zebedee s children. Salome. See Mark xv. 40.
Ver. 57. But when even was come. Evening was drawing on,
but had not yet come, and it was necessary for Him to be buried
before the evening, when the Sabbath (on which they had to rest)
began.
A certain rich man. For a poor man would not have dared to
make such a request, says S. Jerome.
Of Arimathcza. Called (i Sam. i.) Ramathaim-Zophim, after
wards Rama, Aarima, and Memphtis (S. Jerome, de locis Hebr.},
called Rama from its high position. Joseph was a native of the
place, but a citizen of Jerusalem. Arimathaea, says S. Jerome,
means " lifted up," as was Joseph here.
Named Joseph. Christ came into the world by Joseph the
3l8 S. MATTHEW, C. XXVII.
betrothed husband of the Virgin,* and was buried by another
Joseph. Joseph means " increased " that is, by the grace of
God. For as the Patriarch Joseph abounded in chastity and
affection for his father, so did Joseph the husband of the Virgin
excel in chastity ; and this Joseph, again, was eminent for his tender
love for Christ, his spiritual father, when now dead. S. Mark calls
him a noble Counsellor (poutevrfc), in Vulg. decurio, which was
the provincial word for Senator. He is supposed to have been a
Councillor of Jerusalem, from his having lived and made his
burial-place there. Maldonatus supposes he took part in the
Council about taking and killing Christ (Matt. xxvi. 4), but that
he did not agree with the rest (Luke xxiii. 51). "Whence some
think," says S. Jerome, " that he is spoken of in Ps. i."
Who also himself was Jesus disciple, and thus wished to perform
the last offices for his Master.
Ver. 58. He came to Pilate. "Came boldly," says S. Mark,
for though, for fear of the Jews, he was a secret disciple, yet he
fearlessly entered on this difficult work ; for he was both
strengthened by Christ and urged on by the Blessed Virgin (see
above, ver. 55). "From this we may see," says Victor of Antioch,
"his great resolution and boldness, for he nearly sacrificed his
own life for Christ s sake, by drawing down on himself the
suspicions of his Jewish enemies;" and S. Chrysostom, "The
boldness of Joseph is highly to be admired, when for love of
Christ he incurred peril of death, and exposed himself to general
hatred." S. Luke and S. Mark say, "who also himself waited
for the Kingdom of God." He hoped, i.e., through Christ, for
heavenly love, and thus risked danger for His sake.
And begged the body of Jesus. S. Anselm (Dial, de Pass.) says it
was revealed to himself by the Blessed Virgin that Joseph gave
this reason, among others, for his request, that His mother was
dying of grief for her only Son, and that it was unreasonable that
* Cornelius adds, "For He did not wish to be born except of a virgin
espoused to Joseph. " Editor.
THE BURIAL. 319
the innocent mother should die as well as the Son ; but that it
would be some consolation to her to bury Him. Grant her,
therefore, most afflicted as she is, this favour. It is probable,
also, that he alleged the holiness and innocence of Jesus, which
Pilate well knew, and that therefore His body ought not to be cast
forth with those of criminals into the Valley of Corpses, adjoining
Golgotha, but was worthy of honourable burial, which he was ready
to provide.
A wild story is here told, on the authority of the Gospel of
Nicodemus, that Joseph was in consequence imprisoned by the
Chief Priests, and miraculously delivered; and that, when the
Chief Priests required the soldiers to produce the body of Jesus,
they replied, "Do you produce Joseph, and we will produce
Christ" (Greg. Tur. Hist. i. 21), whereupon the soldiers were
acquitted of the charge. There is an equally improbable story in
Baronius (ad An. 35, cap. 4), that Joseph crossed with S. Mary
Magdalene and others in a vessel without oars or sail to Marseilles,
and from thence to England, where he preached Christ, and was
venerated after his death there as the Apostle of England.
Then (having heard and approved of Joseph s reasons) Pilate
commanded the body to be delivered. That he might thus make Him
some kind of satisfaction for having condemned Him to death,
and also palliate his own conduct by giving Him an honourable
burial, as though he had condemned Him by compulsion.
To be delivered. On Joseph paying a price, says Theophylact.
But this is not probable, for the reasons just given, and because
S. Mark says, " He gave the body to Joseph," who had it as a
gift, and did not pay for it. It would indeed have been a most
sordid and avaricious act for Pilate to have sold it. "To be
delivered" means "to be given," as in the Syriac. But the
Evangelist says " to be delivered," because the body had been
already given up to the soldiers for crucifixion. He orders them,
therefore, to return it to Joseph. S. Mark adds, "But Pilate
marvelled if He were already dead," because the thieves were not
yet dead, and also (says Euthymius) because he expected that
320 S. MATTHEW, C. XXVII.
Jesus would die slowly, being a divine man, far surpassing others
in endurance. " But when he knew from the Centurion that He
was dead, he gave the body to Joseph" (Mark xv. 45).
Ver. 59. And when Joseph had taken the body, he wrapped it in
a clean linen doth. Such a cloth well suited this most pure body.
Sindon is a cloth woven of the finest and most delicate flax, so
called from Sidon, where it was first made. The Jews used to
wrap their dead bodies in it, bound their hands and feet with
bandages, and the head with a napkin (John xi. 44). Thus did
Joseph do to Christ (John xix. 40). S. Jerome from this condemns
the lavish funerals of the rich, and adds, " But we can take this to
signify, in a spiritual sense, that he who receives Jesus in a pure
mind wraps him in a clean linen cloth."
For this reason the body of Christ is in the Mass placed only in
a very clean and fine linen cloth. This is called a Corporal, from
the body of Christ which it contains within it, as though in a tomb.
S. John adds that Nicodemus brought myrrh and aloes to anoint
and perfume the body (John xix. 39). For these kept bodies from
putrefying.
Mystically : Euthymius wishes us to be fragrant with these oint
ments when we receive the body of Christ in our breast, as in a
new tomb. " Let us, too," he says, " when we receive the body of
Christ at the altar, anoint it with sweet odours, i.e., by virtuous
acts and by contemplation," &c. Baronius describes from Jewish
writers their mode of laying out for burial.
Ver. 60. And laid it in his own new tomb, which he had hewn
out in the rock. S. John adds (xix. 41) that it was in a garden.
It was "a new tomb," lest any one else who had there been
buried should be supposed (says S. Chrysostom) or pretended
(S. Jerome) to have risen again. S. Augustine says,
Mystically : As no one either before or aftei; Him was conceived
in the Virgin s womb, so no one either before or after Him was
buried in this tomb.
In the rock. "For had it been built of many stones, and the
foundations had fallen in, it might have been said that the body
DESCRIPTION OF THE TOMB. 321
had been stolen away," says S. Jerome. Bede, on Mark xv., de
scribes fully its shape, " That it was so high that a man could hardly
touch the top. Its entrance was on the east. On the north was
the place where the Lord lay, raised up above the rest of the floor,
and open on the south." Adrichomius also describes it, and adds
" that Joseph gave up his own tomb to Christ, who was thus buried
in the grave of a stranger." "He who had no home of His own
when alive (says Theophylact), has no tomb of His own, but is
laid in another s tomb, and being naked is clothed by Joseph."
"He is buried," says S. Augustine (Serm. cxxxiii. de Temp.\ "in the
tomb of another, because He died for the salvation of others.
Why needed He a tomb of His own, who had not any true cause
of death in Himself? Why needed He a tomb on earth, whose
seat was for ever in Heaven ? What had He to do with a tomb,
who for the space of three days rather rested in His bed than lay
dead in the grave ? "
Analogically : Christ thus signified that He and His were
strangers on earth, and that Heaven was their true country. S.
Antony, S. Ephrem, S. Francis, and others preferred to be buried
in another s grave, and not their own, after Christ s pattern. Here,
then, was fulfilled Isaiah s prophecy (xi. 10), "And His sepulchre
shall be glorious." Hence, too, the custom of pilgrimages to
Jerusalem for so many centuries. Hence the erection by S. Helena
of the Church of the Holy Sepulchre, with its surpassing splendour,
enclosing under the same roof the site of the crucifixion, resur
rection, &c. Hence the wish of Godfrey of Bouillon, and other
kings after him, to be buried on the same spot, and the institution
also of an order of knighthood.
Lastly, that tomb was in a garden, because Adam had sinned in
a garden. Hence, too, Christ began His Passion in a garden, and
completed it by being buried in a garden. And this, too, to atone
for the sentence passed on Adam ; and, moreover, that He might
form and plant a most beautiful garden, flourishing with the blossoms
and fruits of all virtues, i.e., His Church. Note here that Christ s
body was laid in the tomb, as on the Cross, with its head and face
VOL. III. X
322 S. MATTHEW, C. XXVII.
so turned as to look away from the east, and towards the west.
So Bede and Adrichomius.
Observe, Christ, as soon as He expired, descended in His soul to
the Limbus Patrum, and made the patriarchs glad by manifesting
to them Himself and His Godhead. He freed also the souls in
Purgatory, and gave them the first general jubilee. He manifested
His Godhead to them also, and made them blessed (see on i Pet.
iii. 19). The devils also, and ungodly men in hell, He condemned
to perpetual punishment, as their Lord, their Judge, and their
triumphant Victor. The soul of Christ there remained till the
third day, when it came forth with the Patriarchs and other snints,
resumed its body, and rose in glory. He then made the Patriarchs
resume their bodies, and rise together with Him. The order,
mode, and time when these things took place is mentioned in the
beginning of Chap, xxviii. Observe, the Godhead of Christ, the
Divine Person of the Word, ever remained hypostatically united
both to His body in the tomb and to His soul in the Limbus, for
that which it once assumed it never gave up, and will not give up
for ever.
And he rolled (aided by his servants and Nicodemus) a great
stone to the door of the sepulchre. That no one might take away
the body ; or, rather, Divine Wisdom so ordered it, lest the Jews
after the resurrection should deny the fact, and maintain that the
Apostles, who had stolen the body away, had boldly invented the
tale. And for the same reason God willed that His body should
be buried by those, as Joseph and Nicodemus, who were worthy of
credit, and that it should be sealed up and watched by the Jews,
that in this way His death and subsequent resurrection might be
clearly known to all. Now the Lord s body, while still in the
grave, gave indeed an indication and prelude (as it were) of His
resurrection, by remaining uncorrupt for three days ; being in
truth a virgin and holy body, fashioned by the Holy Spirit, and
as such does it abide for ever.
Ver. 6 1. And there was Mary Magdalene, and the other Mary.
The other Mary, the mother of James and Joses. It appears that
RAGING OF THE JEWS. 323
Salome, having no further office to do for Jesus, returned home in
sorrow, or took home the Blessed Virgin. Simeon Metaphrastes,
however, asserts that the Blessed Virgin remained on the spot till
the resurrection, as assuredly believing that it would take place on
the third day.
Sitting over against the sepulchre. Our Lord, as was fitting, was
laid out by men, and not by women, who, while this was taking
place, did not venture to enter the sepulchre. But they waited
till the men retired, and then went in and saw how he was laid,
that they might return very early the next morning, when the
Sabbath was over, and anoint His body.
Ver. 62. Noiv the next day, that followed the day of tlie prepara
tion, the chief priests and Pharisees came together to Pilate. The
day of the preparation was the Friday, so called because they
then prepared everything needed for the Sabbath, on which day
they had to rest.
But it was the day after, that is, on the Sabbath, that they came
together unto Pilate. Theophylact says, "He names not the
Sabbath, for there was no Sabbath (or rest) in the Jews madness."
They raged, indeed, like madmen against Jesus, to abolish utterly
His name and memory. And it increased their rage to see Him
so honourably buried, as though it were the prelude to His future
resurrection, whether it were actually to occur, or would be a
mere invention of the disciples.
Ver. 63. Saying, Sir, we remember that deceiver said, when He
was yet alive. "That impostor" (S. Augustine, Horn, xxxvi. inter
1.). "By this name," he says also (in Ps. Ixiii. 7), "was the
Lord Jesus Christ called, to console His servants when called
deceivers."
After three days I will rise again. Three days not completed,
but only begun, i.e., within three days, or the third day after.
Ver. 64. Command therefore that the sepulchre be made sure until
the third day, lest His disciples come and steal Him away, and say
unto the people, He is risen from the dead. Wishing before this
to prove Him an impostor, they carry out their malice even to the
324 S. MATTHEW, c. XXVII.
grave. They were greatly afraid that He would rise again, and
therefore ask for a guard, either to keep Him from rising, or to
seize Him at the moment and put Him to death. For what they
add about the disciples stealing Him was a mere pretext, for they
knew that they had fled in fear and consternation, and would
never think or attempt anything of the kind.
So the last error shall be worse than the first. The first error
was the Gospel doctrine that Jesus was the Son of God. The
last error was His resurrection, and it would be the worst as
confirming the first. For if Jesus had spoken falsely in calling
Himself the Son of God, God would not "have raised Him."
But if He is believed to have risen, He will have a multitude of
followers ; and if this belief once takes root, it will not afterwards
be eradicated. Lastly, it would arouse great hatred and ill-will
against the Chief Priests and Romans for having killed Him
unjustly ; and might indeed lead them to avenge His death by
war or rebellion. It would therefore have been better not to
have killed Him than to allow Him to rise again. For the devil,
foreseeing the future of the Church (the numbers, the faith, the
holiness of Christ s followers), endeavoured to crush and choke it
in its birth. But " there is no counsel against the Lord " (Prov.
xxi. 30).
Ver. 65. Pilate said unto them. Ye have a watch (i.e., the soldiers
assigned you for His crucifixion ; use them now to guard Him in
the grave).
Go your way, make it as sure as ye can. Guard Him as ye
know how (Vulg.), i.e., in the best way ye know. I leave to your
skill and prudence the mode of doing it. I do not wish to inter
fere any more in this matter. " As if taught by experience,"
says S. Chrysostom, "he does not wish to act with them any
further." -^
Some take the word (e^, 676 ) imperatively, Take ye, summon ye
the guard. But it is more forcible to consider it in the indicative
mood, "Ye have," &c. (So Vulg., Arab., and A. V.)
Ver. 66. So they went their way, and made the sepulchre sure,
PRECAUTIONS OF THE JEWS. 325
sealing the stone, and setting a watch. They secured the sepulchre
in a twofold way with the guard of soldiers, whom they ordered
to keep diligent watch, and by sealing the stone.
They sealed it with a signet, not Pilate s, as S. Chrysostom
suggests, but with their own, i.e., with the signet of the city of
Jerusalem, or of the Sanhedrim, so that the stone could not be
moved, nor the body be taken away, without its being detected.
So, too, Darius (Dan. vi. 17). Nicephorus adds that the Jews
bored through both the stones of the tomb, and fastened them
with an iron band. And thus, by endeavouring to prevent the
resurrection of Christ, they did but add to the miracle, and
furnished greater evidence for it ; which God, as it were, extorted
from them. So S. Chrysostom, "An undoubted demonstration
is furnished by your own doings. For if the sepulchre were
sealed, no room was left for fraud and deceit. But if no fraud
had been committed, and the tomb was found empty, it is clear
beyond all question that He had risen. Thou seest how, even
against their will, they help to demonstrate the truth." "It was
not enough," says S. Jerome, "for the Chief Priests and Pharisees
to have crucified the Lord, unless they took a band of soldiers,
sealed the stone, and, as far as they could, opposed His resur
rection ; so that all they did was for the furtherance of our faith.
For the more it is kept back, the more fully is the power of the
resurrection displayed."
Tropologically : Says Barradius, " From this deed of the ungodly
let us learn godliness. After we have received Christ into our
breast, as into a new tomb, let us take diligent heed that He
may remain therein by grace, and never forsake us. Let us post
our vigilant guards that is, our watchful virtues to drive away
sleep and sloth from us; let us gird ourselves with a weapon
stronger than iron ; let us fortify our breasts with an unconquer
able resolve to sin no more."
( 326 )
CHAPTER XXVIII.
I Christ s resurrection is declared by an angel to the women. 9 He himself
appeareth unto them. II The high priests give the soldiers money to say that
he was stolen out of his sepulchre. 1 6 Christ appeareth to his disciples,
19 and sendeth them to baptize and teach all nations.
IN the end of the sabbath, as it began to dawn toward the first day of the
week, came Mary Magdalene and the other Mary to see the sepulchre.
t 2 And, behold, there was a great earthquake : for the angel of the Lord
descended from heaven, and came and rolled back the stone from the door, and
sat upon it.
3 His countenance was like lightning, and his raiment white as snow :
4 And for fear of him the keepers did shake, and became as dead men.
5 And the angel answered and said unto the women, Fear not ye : for I know
that ye seek Jesus, which was crucified.
6 He is not here : for he is risen, as he said. Come, see the place where the
Lord lay.
7 And go quickly, and tell his disciples that he is risen from the dead ; and,
behold, he goeth before you into Galilee ; there shall ye see him : lo, I have
told you.
8 And they departed quickly from the sepulchre with fear and great joy ; and
did run to bring his disciples word.
9 1J And as they went to tell his disciples, behold, Jesus met them, saying,
All hail. And they came and held him by the feet, and worshipped him.
10 Then said Jesus unto them, Be not afraid: go tell my brethren that they
go into Galilee, and there shall they see me.
1 1 11" Now when they were going, behold, some of the watch came into the
city, and shewed unto the chief priests all the things that, were done.
12 And when they were assembled with the elders, and had taken counsel,
they gave large money unto the soldiers,
13 Saying, Say ye, His disciples came by night, and stole him away while
we slept.
14 And if this come to the governor s ears, we will persuade him, and
secure you.
THE WOMEN AT THE SEPULCHRE. 327
15 So they took the money, and did as they were taught : and this saying is
commonly reported among the Jews until this day.
1 6 If Then the eleven disciples went away into Galilee, into a mountain
where Jesus had appointed them.
17 And when they saw him, they worshipped him : but some doubted.
1 8 And Jesus came and spake unto them, saying, All power is given unto
me in heaven and in earth.
19 IT Go ye therefore, and teach all nations, baptizing them in the name of
the Father, and of the Son, and of the Holy Ghost :
20 Teaching them to observe all things whatsoever I have commanded you :
and, lo, I am with you alway, even unto the end of the world. Amen.
In the evening of the Sabbath (Vulg.), as the first day of the
week was dawning, &c. How could it be called evening if day was
dawning, or even if, as S. Mark says, the sun were risen? Firstly,
S. Jerome answers that these women had gone forth frequently to
the sepulchre, both in the evening and in the morning, so that
the Evangelists refer to different occasions of their going forth.
Secondly, S. Ambrose thinks that they were different women
who went out in the evening and in the morning. So Nyssen
(Orat. 2, on the Rcsurrectioii) thinks that the women went four
times to the sepulchre. But it is clear to any one who compares
the different accounts, that the Evangelists speak of the same visit
made by the same women to the sepulchre of Christ.
Thirdly, Baronius by the evening understands the star of Venus,
which is called Lucifer, so that the meaning will be, "When
Lucifer was risen in the morning before the sun, Mary Magdalene
came to the sepulchre of Christ." But this star is not denoted
by the Greek word Jtyc, or by the Latin word Vespcre.
I say, therefore, that by the evening of the Sabbath is signified
the night which followed the Sabbath. That it was so clear,
first, from S. Mark, who says, and when the Sabbath was passed ;
secondly, because S. Matthew is wont to sum up many things in
a few words. Accordingly, he here sums up the time when the
women came together and made preparations for visiting and
anointing Christ, which was in the evening, or immediately the
Sabbath was passed; and he also wished to indicate the time
when they came to the sepulchre, which was at the dawn of the
328 S. MATTHEW, c. XXVIII.
Lord s day. For this is what S. Luke says (chap, xxiii. 56),
"And they returned (a: ter Christ had been buried), and prepared
spices and ointments, and rested on the Sabbath day. according to the
commandment ; and on the first day of the week, very early in the
morning, they came to the sepulchre, bringing the spices which they
had prepared." And S. Mark (xvi. r) says, " When the Sabbath
was passed, Mary Magdalene, and Mary the mother of James, and
Salome, bought spices, that they might come and anoint Jesus.
And very early in the morning on the first day of the week, they
came to the sepulchre" Mark is generally the interpreter of
Matthew. S. Augustine says, " Thus, on the evening of the Sab
bath is just the same as if he had said on the night of the
Sabbath, that is, the night which follows the day of the Sabbath,
which is sufficiently proved by the words which follow, as it
began to dawn towards the first day of the week." This could
not be if we understood only the first portion of the night, its
beginning, to be signified by the word evening. For the evening,
or beginning of the night, does not begin to dawn towards the
first day of the week, but only the night which is concluded by
the dawn. For the end of the first part of the night is the
beginning of the second ; and the dawn is the end of the whole
night. Whence the evening could not be said to dawn towards
the first day of the week, unless by the word evening the night
itself is understood, which is concluded by the dawn.
Matthew, therefore, declares that these women had prepared
ointments at night, but came to the sepulchre at the rising of the
dawn, as Luke, John, and Mark say. But John adds that they
came early in the morning, while it was yet dark. I answer, That
also is true, because it was dawn, since the sun not having yet
appeared, but only his rays reflected from the hills or clouds,
there still remained a measure of darkness in the^air.
Peter Chrysologus, in a sermon on the resurrection, gives
another symbolical reason. "According to nature," he says,
"it was dark, and yet it is said that the sun had risen, because
on that day the sun, rejoicing as it were at the resurrection of
HOUR OF THE RESURRECTION. 329
Christ, rose before the wonted time." Remigius agrees with
Chrysologus, " The dignity of that night is declared, for according
to the course of nature evening does not dawn towards day,
but darkness towards night ; but the Lord by the light of His
resurrection made the whole of that night joyful and brilliant."
It is clear that these women came to the sepulchre early in
the morning; for their love for Christ urged them on to hasten
to this, and anticipate the day ; and also their fear of the Jews,
lest if they had come by daylight, and had been seen by the Jews,
who were hostile to Him, they should have been ill-treated by
them.
Further, Matthew here only mentions directly the time of the
coming of the women to the sepulchre, yet he indirectly signifies
also the time at which Christ rose, namely, in the early morn
ing, a little before the arrival of the women, according to the
common opinion of the Doctors and the Church, which S.
Jerome and S. Augustine prove from Ps. Ivi. 9, / will awake
early.
The general sense, then, is, that Christ rose after the middle
of the night before sunrise on the Lord s day, for otherwise He
would have been found dead by the women ; and as He was born
at the same time thirty-three years before of the Blessed Virgin,
so now He was born again through the resurrection, that He
might as a new Sun of Righteousness shine upon the world.
Whence also in former times, Christians, after the middle of the
night on the day of the Passover, broke off their fast and keeping
of vigil, and began to rejoice greatly.
Further, Christ does not seem to have risen immediately after
the middle of the night. For Mark more exactly says that Christ
rose early in the morning. And most of the Fathers teach this,
whom Suarez quotes (3. p. disp. 46. sect. 2), and the Church in the
Paschal hymn, Aurora lucis.
On the first day of the week. That is, on the first day after the
Sabbath, on the Lord s day ; about the religious observance of
which day S. Augustine thus writes (Semi. 251, de Temp.\ "The
330 S. MATTHEW, C. XXVIII.
Apostles and apostolic men appointed that day to be observed
with holy solemnity, because on it our Redeemer rose from the
dead; and it is called on that account the Lord s day, that
abstaining on it from earthly works, we may devote ourselves only
to the study of divine things, giving to this day honour and
reverence, on account of the hope of our resurrection, which we
have in it. For, as the Lord rose from the dead, so also we
hope that we shall rise."
Mary Magdalene and the other Mary. That is, the wife of
Cleophas and mother of James. These were the leaders and
standard-bearers of the rest who were wont to follow Christ; for
that there were several others is clear from Luke xxiii. 55, where,
among others, he names Joanna, the wife of Chuza, Herod s
steward ; and Mark adds Salome. The Blessed Virgin Mother of
God did not come with them, because she certainly knew and
expected that Christ would rise on that same day ; whence she
knew that the anointing would be useless.
Morally : Learn from this that Christ reveals Himself and His
grace and glory to those souls who hasten to anoint Him with
the good works of prayer, penance, and charity. Whence S.
Gregory (Hovi. 21) says, "Those women who came with spices
see the angels ; and so those souls behold the heavenly citizens
who, with the sweet odours of their virtues, approach the Lord in
holy desires."
To see the sepulchre. It is very probable that they were ignorant
of the watch of the soldiers that had been posted by the Jews
at the sepulchre, and also of the sealing. For if they had known
of these two things, they would not have dared to come to the
sepulchre, lest they should fall into the hands of the watch, much
less to break the seal. But God removed both of these hindrances
out of their way. Hence learn courageously to undertake works
for the glory of God, and certainly to trust that God will either
remove, or cause us to surmount, all hindrances that lie in our
way.
Mystically : Bede (on Luke xxiv.) says, " By the women coming
COMING EARLY TO THE LORD S BODY. 331
early in the morning to the sepulchre, we have an example given
to us, that, having cast away the darkness of our vices, we should
come to the body of the Lord. For that sepulchre also bore the
figure of the altar of the Lord, wherein the mysteries of Christ s
body, not in silk or purple cloth, but in pure white linen, like that
in which Joseph wrapped it, ought to be consecrated, that as He
offered up to death for us the true substance of His earthly nature,
so we also, in commemoration of Him, should place on the altar
the flax, pure from the plant of the earth, and white, and in many
ways refined by a kind of crushing to death. But the spices
which the women bring signify the odour of virtue and the sweet
ness of prayers, by which we ought to approach the latter."
The following was the order of events : First, Christ was in
His Passion during about eighteen hours. For on the Thursday,
towards evening, He ate the lamb, He washed the disciples feet,
He instituted the Eucharist, and held a long discourse on love,
and at last proceeded to Gethsemane; all which things would
easily take up three hours. Wherefore, about the third hour of
his death in Gethsemane, He began to be sorrowful, and to pray
that the cup might pass from Him. Hence, if you reckon all the
hours up to the third hour in the afternoon of Friday, when Christ
died, you will find eighteen hours ; so that you may learn, accord
ing to the moral meaning, how short is the time of the suffering
of Christ and of Christians, and how long the time of resurrection
and of glory, for it is eternal. So bountiful is God, so brief is the
suffering, so long the reward and the glory.
Secondly, Christ dying at the third hour in the afternoon, im
mediately as to His soul went down into hell ; but His body was
taken down from the Cross, and washed and wrapped in linen,
so that He was buried before night, for it was the night of
the Sabbath, on which the Jews must rest from all work. Where
fore Fie was in hell about thirty-six hours (but in the sepulchre
thirty-three).
Thirdly, Christ, as soon as He appeared in hell, that is, in
Limbus, showed to Adam and Abraham and the rest of the
332 S. MATTHEW, C. XXVIII.
fathers and prophets, not only His soul, but also His Deity
united to it. Wherefore He gladdened them with the vision
of His divinity ; then, too, did hell become like heaven. Whence
He said to the robber who was about to go to Him in Limbus,
To-day thou shalt be with Me in paradise.
Fourthly, About the ninth hour of the night of the Lord s day,
Christ, having passed forth from hell with the fathers, came to
the sepulchre, and there He showed them His body, livid, blood
stained, and torn for them ; and presently cleansing His body
from all lividness, blood, and ointment, and again sending angels
(though some are of opinion that all these things were done
not by angels, but by the soul of Christ itself, which had this
power through the hypostatic union with the Word) to gather up
the blood which had been scattered by the scourging; and after
it had been gathered up, He again infused it into the veins of His
body, which the glorious soul of Christ entered, and uniting to
itself, animated and glorified.
Fifthly, To many of the fathers, as Abraham and others, He
restored their bodies, that He might make them sharers of His
resurrection and glory, and witnesses of it to the Jews, as is clear
from Matt, xxvii. 53.
Sixthly, Christ, when He rose, passed through the stone that
covered the sepulchre. Soon afterwards the angel descended and
caused an earthquake, and removed the stone from the sepulchre
that He might arouse the watch, and open a way for the women to
the sepulchre.
Seventhly, He appeared in glory to the Blessed Virgin, His
mother, and showed the Patriarchs to her, who all saluted her,
and were filled with great joy. Then He appeared to Mary
Magdalene, who had stayed near the sepulchre.
Tropologically : Learn here how religiously we -ought to venerate
and adorn the tombs and relics of Christ, the Martyrs, and other
Saints. "The bodies of the just," says S. Augustine, "are not to
be thought meanly of, which the Holy Spirit used as organs and
vessels for all good works."
THE EARTHQUAKE. 333
y behold , there was a great earthquake, &c. Firstly, By it
was signified the power, magnificence, and glory of Christ in His
resurrection as God. For by an earthquake God made known
His presence on Sinai and elsewhere.
Secondly, That the women might recognise the angel not only
from his glorious appearance, but from this earthquake, and might
more easily believe the resurrection of Christ proclaimed by the
angel; especially because by means of the earthquake he rolled
away the stone from the door of the sepulchre, that the women
might enter, and seeing it empty, might know that Christ was
risen.
Symbolically : The earth which trembled with horror at the death
of Christ, as it were leaped with joy at the resurrection.
For the anget, &c. Franciscus Lucas and others are of opinion
that this angel was Gabriel, who, according to the meaning of
his name, is the minister of the power of God. It is not to be
doubted that other angels were present with him, and guarded
the sepulchre during the three days, and adored the sacred body
of Christ lying in it, as being hypostatically united to the Deity.
Further, the angel appeared in the form of a young man, as
Mark says, first, because youth is a sign of the never-failing vigour
and strength of the angels. Secondly, because the angel repre
sented Christ, who was a young man ; for He died and rose again
in the thirty-fourth year of His age. Thirdly, his youth showed
that he was strong and warlike, ready to fight against the watch.
Lastly, youth represents beauty, immortality, activity, and the glory
of the glorious body which Christ had assumed in the resurrection.
And rolled away the stone, of the sepulchre of Christ. Not that
He might rise out of it, for He had already risen while the
sepulchre was closed, but that he might show to the women that
Christ their God and Lord had already risen. Opening to them a
way to the sepulchre, he showed it to them empty of the body
of Christ. For as Christ was born from the closed womb of the
Virgin, so also He rose from the closed sepulchre.
S. Augustine (Senn. 138, de Temp.) says, "The unbelieving Jews
334 s - MATTHEW, C. XXVIII.
set a seal on the stone of the sepulchre that Christ might not
come forth. But how would it be impossible for Him to come
forth from the sepulchre who had come forth from the pure womb
of His mother, her virginity being preserved? He escaped the
notice of the guards; He leaped forth from the sepulchre; He
appeared to the disciples when the doors were shut : from the
one place He came forth when He was shut in ; into the other
He entered when He was shut out." So Euthymius, Chrysostom,
&c. S. Leo, in his 83rd epistle to the monks of Palestine, says
that the stone being rolled back, Christ rose again on the third
day; and that the rolling back of the stone was not the cause,
but the sign and the proof that the resurrection of Christ was not
in appearance only, but real.
We may gather, hence, in opposition to Calvin, that by the same
power of God, whole Christ can be obtained under a small host.
For if Christ in passing through the stone of the sepulchre could
occupy the same place as the stone, therefore in the same host
there can be at the same time the great and several members of
Christ. The Calvinists, in order to evade this argument, answer
that the stone being softened like wax melted away, and so opened
a way for Christ as He rose. But this is an absurd figment of
theirs, and altogether opposed to the consent of the Fathers, the
Doctors, and the Church.
Some think that there were two stones to the sepulchre, the
first on the outside, which closed the outer entrance of the
sepulchre ; the second on the inside, which protected the sepulchre
itself. But the Evangelists make mention of only one stone.
Chrysologus (Serm. 74) says truly, "The rolling to of the stone
was a proof of death ; the rolling back of it asserted the resur
rection." And Severian in the Catena says, " He says not rolled,
but rolled back the stone; because the stone rolled to was a
proof of death, and the rolling of it back asserted the resurrection.
The order of things is changed. The tomb devours death, and
not the dead. The house of death becomes the mansion of life ;
it receives a dead, and renders up a living man."
SAMSON A TYPE OF THE RESURRECTION. 335
Samson was a type of this, who having entered Gaza, and being
besieged by the Philistines, rose up in the middle of the night and
carried away the gates to the top of a mountain ; because, as
S. Gregory (Horn. 21) explains, "our Redeemer rising before it
was light, not only came forth free from hell, but destroyed also
the bars of hell. He carried away its gates, and ascended to the
top of the mountain ; for by rising again He carried away the bars
of hell, and by ascending He entered the Kingdom of Heaven."
And sat upon it. Not as if wearied with the labour of removing
the stone, but to show, first, that it was he who had rolled away
the stone. Secondly, to protect the women against the watch.
Thirdly, that he was the guardian of the sepulchre of the Lord,
says S. Jerome, so that no one seeing it empty might bring in
another dead body, and say that Christ had not risen. Fourthly,
that he might terrify the soldiers.
S. Thomas assigns symbolical reasons for the sitting of the angel.
" He sat, though he was not weary, as teacher of the faith, as
master of the resurrection. The angel laid upon the stone the
foundations of the faith upon which Christ was going to found His
Church. Or by the stone may be designated death, by which all
men were oppressed : by the angel sitting upon the stone it is
therefore signified that Christ subdued death by His own power."
And Bede also says, " The angel sat, to show that now He had
overcome him who had the power of death; He had mounted
the throne of the everlasting kingdom. He sat upon the stone
that had been rolled back, wherewith the mouth of the sepulchre
had been closed, to teach that by His power He had burst the
bars of hell."
You will say, How do Matthew and Mark say that the angel sat,
when Luke says that he stood? I answer, that by a Hebraism, to
stand is a term applicable to any position ; for it only signifies that
a thing is present, whether standing upright, or sitting, or lying.
Then, also, the account given by Matthew and Mark is a different
one from that given by Luke, as I shall presently show.
You will say, secondly, How does Matthew say that the angel sat
336 S. MATTHEW, C. XXVIII.
upon the stone rolled back, that is, outside the sepulchre, when
Mark says that the women saw the angel not outside, but on
entering into the tomb? I answer, that the angel first removed
the stone which closed the sepulchre, and then terrified the watch
who were outside, and drove them away, so that they might not
hinder the women from approaching the sepulchre; then, that he
entered the sepulchre itself, and was there seen by the women, that
he might show them the empty sepulchre, and that Christ had
risen. Whence he says, " He is risen, as He said ; come, see the
place where the Lord lay." So Theophylact. Or, rather, the angel
of whom Matthew speaks was a different one from that of whom
Mark speaks. So Barradius.
But I maintain that the same angel is spoken of by Mark as
by Matthew. For Mark is generally the interpreter of Matthew.
Wherefore, what Mark says about their entering into the tomb is
to be understand thus, when they were preparing or beginning to
enter the tomb; for they had not yet entered it, but were still
outside, and there they saw and heard the angel, as Matthew has
it. For to enter signifies, here and elsewhere, an act begun and
not finished.
And his countenance was like lightning, &c. First, because
lightning is akin to, and best represents the nature and properties
of angels. For lightning is most brilliant, swift, and powerful. For
this reason it is spoken of the cherubim who accompany the
chariot of God (Ezek. i. 14), "They ran and returned as the
appearance of a flash of lightning." And the io3d Psalm, quoted
by Paul, Heb. i., "Who maketh His angels spirits, and His mini
sters a flame of fire."
Secondly, lightning signifies the glory of the angels, which shines
with the lightning of divine knowledge. Again, lightning signi
fies the glory of Christ rising ; for the body of* Christ shone with
glory like lightning. For angels, when they appear, appear in that
manner which is in agreement with the matter on account of which
they appear. Since, therefore, this angel appears to represent the
glorious resurrection of Christ, His countenance therefore was like
APPEARANCE OF THE ANGEL. 337
lightning. For lightning best represents the four properties of the
glorious body of Christ and of the blessed, namely, brightness,
impassibility, subtlety, and agility. "For by the resurrection of
Christ," says S. Leo, "weakness has been changed into strength,
mortality into immortality, and shame into glory."
Thirdly, Lightning represents the zeal and the anger of the
angel against the impious Jews and soldiers, who wished to hinder
the resurrection of Christ. Whence to them only he appeared
shooting forth lightning, as if he were going to spring upon them ;
but for the women he tempered this lightning, and showed to
them a countenance glorious indeed, but mild. For the Blessed
appear to different persons with such appearance and form as
they will ; wherefore to the women he appeared only clothed with
a white robe, as Mark says (chap. xvi. 3). Listen to what S.
Gregory says (Horn. 21, in Evang.}, "In lightning is terror, but
in snow is a tempered brightness; and because Almighty God
is terrible to sinners and mild to the righteous, so the angel,
who is a witness of His resurrection, is rightly shown with a
countenance like lightning and with raiment like snow, that by his
appearance he might terrify the wicked and comfort the good."
Tropologically : Holy and angelic preachers may be like thunder
and lightnings, by which the vices of "enemies are destroyed. So
John and James are called by Christ Boanerges that is, sons or
thunder, thundering and lightning against impiety and impious
men.
Analogically : Lightning represents the fire of Gehenna, pre
pared for the impious Jews and the soldiers, because lightnings
are sulphurous, and smell of fire and sulphur, and Gehenna burns
with fire and sulphur.
And his raiment was like snow. Pure and white. This bright
ness signifies, first, the purity, innocence, and chastity of the
angels ; secondly, the joy and glory of the resurrection of Christ.
Ver. 4. And for fear of him the keepers did shake, and became
as dead men. That is, they were astonished and stupefied like the
dead, as S. Jerome says. For they feared lest they should be
VOL. III. Y
338 S. MATTHEW, C. XXVIIT.
blasted, as it were, and killed by lightning. If the angel only by
the lightning glance of his countenance so struck and terrified
the soldiers, what would he have done if he had laid his hands on
them? For one angel slew in one night 185,000 soldiers in the
camp of Sennacherib.
Ver. 5. And the angel answered, &c. You will say, How is it
that Matthew and Mark speak only of one angel as seen by the
women, when Luke affirms that two were seen, who comforted the
women with different words from those which Matthew and Mark
have? I answer that the account of Luke is different from that
of Matthew, and that he relates what happened later, as I shall
hereafter show.
The women. Namely, the Magdalene, Mary the mother of James,
Joanna, and the rest (see Luke xxiv. 10). Those are mistaken,
therefore, who think that Magdalene, after she had seen the empty
sepulchre, immediately ran back to tell the Apostles, without
seeing the angels, and that they were only seen by Mary the
mother of James and the rest. John, therefore (chap. xx. i),
while he mentions Magdalene only, with her understands all the
rest of her companions ; for she was the leader and chief of them
all. Eve conversing with the devil incurred death ; but these
conversing with the angel fofmd life. Sorceresses and witches are
like Eve, who, conversing with the devil, drink in death ; but peni
tents are like Magdalene, who, invoking angels, obtain life.
Fear not ye. "The word ye" says S. Chrysostom, "carries
with it much honour, and at the same time declares that those
who had dared to commit that great crime would, unless they
should repent, suffer extreme punishment. For it is not, he says,
for you to fear, but for those who crucified Him."
for I know that ye seek Jesus which was crucified. The word
"for" gives the reason why they ought not. to fear the sight of
the angel, but to rejoice and be glad, because they both love and
worship Jesus which was crucified, and minister to and serve
Him.
He expressly says "crucified," both to show that he is not
WAKING FROM THE SLEEP OF DEATH. 339
ashamed of, but that he openly confesses the Cross and the
Crucified, and that he is His servant, because the Cross is the
highest honour and glory to Christ and to His followers, and also
to signify the fruit of the Cross of Christ; because, says S.
Chrysostom, it is the head and sum of blessings, and because
by His Cross Christ redeemed not only the women and the rest
of mankind, but also made the angels to rejoice, yea, even con
ferred grace and glory on them. And lastly, because by the
Cross He reconciled angels to men, and Heaven to earth, "re
conciling through the blood of the Cross both the things which
are in earth and in Heaven," as Paul says (Col. i. 20).
He is not here. "He is not here in His fleshly presence," says
S. Gregory ; " and He is nowhere absent in the presence of His
majesty."
For He is risen. The Greek word is fyegOq, which means,
He has awaked from death, as it were from a short and light
sleep, to light and life. For the death of Christ was like sleep,
for He slept, as it were, in the sepulchre thirty-six hours. So also
will it be with us. Wherefore, as sleep is a sort of brief death, so
also death is a sort of longer sleep. Hence Paul (i Cor. xv.)
does not speak of those who have departed from life as dead, but
as sleeping, because we shall all be awakened from the sleep of
death, and shall arise again to life in the Day of Judgment.
Again, He has awaked as trees, which in winter having been,
as it were, stripped and asleep, wake up in spring, when they begin
to put forth leaves and flowers and fruit. So S. Jerome (on
Mark xvi.) says, "The bitter root of the Cross has vanished; for
the flower of life has burst forth with fruit that is, He who lay
in death has arisen in glory." And in the same glory He will
make His faithful ones to rise.
As He said. Christ, whom ye all esteemed as a holy and
divine Prophet, foretold and promised that He would rise on the
third day. Therefore believe that He has risen, for so great a
Prophet could not lie ; especially since ye now see that the body
has departed from the sepulchre, and has risen, as I, who am; an
340 S. MATTHEW, C. XXVIII.
angel of the living and true God, most certainly affirm. He Himself
foretold the same by David in the i5th Psalm, "Thou wilt not
leave My soul in hell, neither wilt Thou suffer Thine Holy One to
see corruption;" because, as S. Peter says (Acts ii. 24), "it was
impossible that He should be holden of it."
Moreover, Christ rose before He was anointed by the women,
that He might show that He did not need that anointing, since
He rose again by His own power. S. Bernard (Serm. 1 2, in Cant.)
gives another moral reason, because He would rather the price
of this anointing should be given to the poor than to Himself.
Come. " Enter with me into the sepulchre ; for your sake,
that you may enter, I have removed the great stone." See the
place where the Lord lay. That by the beholding of it with your
eyes, says S. Chrysostom, ye may see that His body is not here,
but has risen from it, so that, " if ye believe not my words, ye may
believe the empty sepulchre," says S. Jerome. The angel there
fore led the way, and as a guide introduced the women into the
sepulchre, and showed it to them empty, that they might not doubt
that Christ had risen from it.
Ver. 7. And go quickly, and tell His disciples, &c. Quickly
so that ye may quickly banish the sorrow of the disciples, caused
by the death of Christ their Master, and cheer their sorrowful
minds, and fill them with joy by the most joyful news of the
resurrection of Christ. For the women deserved this favour
above others, because above others in their devotion to Christ
they had come to the sepulchre. S. Gregory (Horn. 25) gives a
symbolical reason, "For because woman in Paradise ministered
death to man, woman from the sepulchre announced life to men.
As if the Lord were saying to mankind, not in words but by
deeds, From that same hand by which the potion of death was
administered to you, receive ye the cup of life. v
Tell His disciples. Mark adds, and Peter that is, chiefly and
before all, Peter, both because Peter in Christ s absence was the
first and Prince of the Apostles, and because Peter, as he loved
Christ above the rest, so also above the rest he was mourning over
"AND PETER." 34!
His death. S. Gregory adds a third reason (Horn. 21, in Evang.\
"If the angel had not expressly named him who had denied his
Master, he would not have dared to come amongst the disciples
he is therefore called by name, lest he should despair on account
of his denial. In which thing we have to consider why Almighty
God permitted him to fear the words of a maid-servant, and to
deny Himself, whom He had appointed to set over the whole
Church, which thing we perceive to have been done by a dis
pensation of great goodness, in order that he who was to be the
pastor of the whole Church might learn through his own fault how
he ought to have compassion upon others."
He goeth before you into Galilee. First, because Galilee was the
native country of the Apostles, to which, after the death of Jesus,
they were purposing to return, that they might live more safely
among their own relations. Secondly, because in Galilee Christ
willed to show Himself openly to all His assembled disciples.
For the Jews would not have permitted them to assemble in
Judaea. Thirdly, because in Galilee Christ had for the most part
preached, and had performed very many miracles.
Symbolically: S. Gregory (Horn. 21) says, "For Galilee means
a passing over from death to life ; for our Redeemer had already
passed from His Passion to His resurrection, from death unto
life. And He is seen first by His disciples after His resurrection
in Galilee, because we shall have joy in seeing the glory of His
resurrection, if only we pass over from vice to the heights of virtue.
He, then, who is announced at the tomb is shown in passing over ;
because He who is first known in mortification of the flesh is seen
in this passing over of the soul." Yet Christ appeared to the
Apostles in Judsea also, but secretly ; in Galilee publicly.
In the historical order of the events must be brought in here
what Luke mentions (chap. xxiv. 3), namely, that Magdalene and
her companions, while at the invitation of the angel they had
entered the sepulchre and seen that it was empty, yet were
affrighted ; on account of which the angels cheered them, and at
the same time gently reproved their want of faith. For that
342 S. MATTHEW, C. XXVIII.
Luke s account is not the same as that of Matthew and Mark, as
some think, is clear from the words themselves, which are evidently
different. Also, from the circumstance that in Luke two angels
are said to have appeared, while in Matthew and Mark only one
is mentioned.
Ver. 8. And they went out quickly r , &c., with fear. That is,
with a sacred trembling, which was caused by the sepulchre of
Christ and the angels, and the resurrection of Christ announced
by the angels to them, which came upon them in their sorrow for
the death of Christ, and in their thoughts about anointing Him,
as a thing not only unexpected but well-nigh incredible ; wherefore
a new fear was added, lest this vision of angels was only a phantom
which deceived them, and lest the body of Jesus had been stolen.
And with great joy. Because they had seen the angels, and
had received from them the joyful news of His resurrection.
Their minds, therefore, were alternating between joy and fear. So
S. Jerome says, "A twofold feeling possessed the minds of the
women, fear and joy; fear at the greatness of the miracle, joy in
their desire for Him that was risen."
Tell His disciples. Matthew does not mention what they told ;
but John and Luke explain it, but in different ways. For John
says that Magdalene only said to Peter, They have taken away
my Lord out of the sepulchre^ and we know not where they have
laid Him. But Luke says that they related to the Apostles all
the things they had seen and heard.
You will say, Whence this difference ? I answer, It arises from
the women being possessed with fear and doubt, and therefore
they told no one anything by the way. And because they did
not firmly and certainly believe that Christ had risen, they spoke
alternating words, in accordance with the alternations of their
thoughts ; for at one time they speak of the vision of angels, at
another they declare their opinion that the body of the Lord had
been taken away.
At this point we must bring into the history what S. John
relates (chap. xx. 2-19).
CHRIST HIMSELF APPEARS. 343
Magdalene, then, was the first to see Christ, as Mark says. After
wards, at the command of Christ, she hastened after the other
women, and overtook them, and then with them again saw Christ,
and heard His salutation. So SS. Chrysostom, Jerome, and
others.
Ver. 9. And, behold, Jesus met them, &c. As after the courtiers
follows the king, as after the priests the High Priest, so here after
the angels follows Christ, and confirms His resurrection by show
ing Himself alive to the pious women. For it was His will that
the angels should prepare the way for Him, to this end, both that
they might more easily believe that He had risen, and that they
might not be terrified, as they would have been if, without warning,
He had unexpectedly shown Himself to them.
Met them. Because they were seeking Him with greater affec
tion and desire than the men. For he who seeks Jesus with fer
vour finds Jesus lovingly coming to meet him, according to that
saying, Ask, and it shall be given you ; seek, and ye shall find.
So S. Jerome says, "They who thus desired, and who thus ran,
merited to have their risen Lord come to meet them, and first to
hear the word * Hail, that the curse of the woman Eve might be
removed in these women."
Tropologically : Rabanus says, " Jesus sometimes meets those who
are entering on the path of virtue by helping them." Moreover,
Eve is to us the mother of perdition and of sorrow. But these
women, instead of the word "Eva," bear the word "Ave,"
because they are the messengers of resurrection, salvation, and
joy. Hence we sing to the Blessed Virgin, the mother of Christ,
the queen of these women, the hymn " Ave Marts Stella" &c.
Hail. In the Greek yulei that is, rejoice; in the Syriac,
Peace be to you. For this is the proper salutation of the Hebrews,
in which, under the name of peace, they pray for every blessing
and every felicity. In the Arabic, Rejoice, because ye see your
Master now alive again. So, after the example of Christ, blessed
souls and angels, when they appear to men, cause joy ; but demons,
and the souls of the damned, cause sorrow, fear, and despair.
344 S. MATTHEW, C. XXVIII.
And they came and held Him by the feet. That is, with reverence
and love for His majesty, and with joy at His glorious resurrection,
they embraced and kissed His feet. So the Shunamite laid hold
of Elisha s feet, praying him to raise her dead son to life again.
So the faithful embrace and kiss the feet of the Pope, and of men
illustrious for their sanctity. Christ on this occasion allows Him
self to be touched by the women, that He may prove to them
that He is really risen, and make them witnesses and heralds of
His resurrection. Whence S. Chrysostom says, "When with great
joy they had hastened towards, they by touching Him received a
certain proof of His resurrection."
And worshipped Him. With the worship of latria^ as the true
Messiah or Christ the Son of God, who by the power of His Deity
had raised His humanity from death, as He Himself had predicted
when alive. The vision, therefore, of Christ risen confirmed and
increased their faith in His Divinity, and in the other mysteries
which they had been taught by Him when He was alive, but had
not fully understood ; so that with Thomas they said, if not with
the mouth, yet certainly with the heart, My Lord and my God.
Then said Jesus unto ihem^ Fear not^ &c. The vision of what
is supernatural and celestial, as was the resurrection of Christ,
strikes and alarms the nature of the beholders ; whence S. Jerome
says, " This may be always observed both in the Old and New
Testament, that when there is an appearance of any majestic
person, the first thing done is to banish fear, that the mind being
tranquillised may receive the things that are said."
Go, tell My brethren. Christ now made glorious, in order to
give us an example of humility, calls His disciples brethren, so
as to console them and raise them up from their sorrow. As if
He had said, Tell the Apostles, who are the sons of one and the
same God and Father with Me ; but adopted sons through grace,
whereas I am His Son by nature through the Deity which I have
received from Him. as God, and through the hypostatic union
with the Deity which I have received from Him as man. S.
Chrysostom says, " Because a woman was made the cause of
CHRIST APPEARS IN GALILEE. 345
sorrow to man, now women are made the ministers of joy to men."
Luther wrongly concludes from these words of Christ that women
may preach ; for it is one thing to tell, another to preach. But
if Christ had said to Magdalene preach, she might and ought to
have preached.
There they shall see Me. In Galilee they shall see Me frequently
and openly, and talk with Me face to face, but not so in Judsea,
although even there I shall appear to them sometimes. For in
Judaea on the day of His resurrection Christ appeared six times.
First, He appeared to His mother, as S. Ambrose, S. Anselm,
and others teach, and this is the common opinion of the Doctors
and of the faithful Secondly, He appeared to the Magdalene
at the sepulchre (Mark xvi. 9). Thirdly, He appeared to her
again with the other women as they returned to Jerusalem (Matt.
xxviii. 9). Fourthly, He appeared to Peter (Luke xxiv. 34).
Fifthly, to the two disciples as they went to Emmaus (Luke xxiv.).
Sixthly, to all that is, to ten of the Apostles, for Thomas was
not with them, and Judas had hanged himself. After the day
of the resurrection He appeared, first, to the eleven Apostles,
when Thomas was with them, on the eighth day (John xx. 26).
Secondly, He appeared to eleven disciples, among whom were
Peter and John, as they were fishing in the Sea of Galilee (John
xxi.). Thirdly, He appeared on a mountain in Galilee to many
that is, to more than five hundred (Matt, xxviii. 10; i Cor. xv. 6).
Fourthly, He appeared to James the brother of the Lord in the
same place. Fifthly, He appeared to all the Apostles, and to
others of the faithful, on the Mount of Olives, when He was going
to ascend into Heaven (Acts i. 9). Sixthly, He appeared to Saul
when He made him Paul. Christ appeared often on other occa
sions, which are not mentioned by the Evangelists.
Now when they were going, behold, some of the watch, &c. We
may conclude from this, that when the soldiers saw the angel
roiling away the stone they fled and hid themselves behind the
hedges, and there remained half dead with fear, so that they could
not and dared not stir from the place ; and this was according to
346 S. MATTHEW, C. XXVIII.
the purpose of God, that they might, from their hiding-places, see
and hear all that the angels said to the women about the resurrec
tion of Jesus, so that they might report the same things to the
Chief Priests, and so become messengers of the resurrection of
Christ. Wherefore neither the women, nor Peter and John, saw
the soldiers, who were lying hid in the hedges. But after the
vision of angels had disappeared, and when the women had
departed from the sepulchre, the soldiers, coming to themselves,
approached the sepulchre, and seeing it empty, they formed a plan,
and sent some of their number to the Chief Priests to tell them
all they had seen and heard, and to show that it was not through
their carelessness that the body of Christ had left the sepulchre.
And when they were assembled with the elders, &c. See here the
perversity of the priests and elders, who, not content with having
put Christ to death, persecute Him after His death, and try to do
away with His resurrection, so as to cover their crime, and lest
any one should rise against them as the slayers of Christ, and
avenge His death. This was the design of the devil, who was
attempting to destroy the Church and all Christians in Christ.
The priests corrupt the soldiers with money, who were witnesses
of the truth, that they might become witnesses of a lie. S. Jerome
says that they took this money from the treasury of the Temple,
and therefore were guilty of sacrilege: "The money," he says,
" which was given for the use of the Temple they convert for the
purchase of a lie, as before they had given thirty pieces of silver to
the traitor Judas." ,
Saying, Say ye that His disciples came by night, &c. By their
perversity, says S. Chrysostom, the High Priests increased the
faith which they endeavoured to extinguish, for they speak things
impossible and incredible. For first, says Remigius, " If the soldiers
slept, how could they see the theft ? "
Secondly, The disciples were afraid and had fled; how, then,
would they have dared to steal the body of Christ, which they
knew to be guarded by so many soldiers ?
Thirdly, It is incredible that Roman soldiers, who were so faith-
PILATE S ACCOUNT TO TIBERIUS. 347
ful and watchful, should all have slept at the sepulchre of Christ,
especially when they knew that their own lives were in danger.
And let it be granted that they all slept, they would certainly
have been awakened by the noise caused by the removal of the
stone. So S. Chrysostom says, " How should the disciples carry
Him away by stealth, who did not dare to show themselves?
They fled when they saw Him alive; how, when He was dead,
would they not have feared the soldiers ? And why did they not
rather steal the body on the first night, when there was no one
there? Truly they confirm the truth of the resurrection, for they
confess that the body was not in the sepulchre."
And if this come to the governor s ears, &c. That is, we will
persuade Pilate that your sleep and negligence in guarding the
body of Christ was a light matter, and that no harm can happen
from it ; for he knows that this business does not concern himself,
but us, and so he, to please us and against his own conscience,
condemned Jesus to be crucified ; for if he was so yielding when
he unjustly condemned Jesus, in compliance with our urgent
request, he will be much more yielding in absolving you at our
request. But the soldiers secretly disclosed the whole matter to
Pilate, and confirmed the truth of Christ s resurrection, and Pilate
wrote the account to Tiberius, who forthwith was desirous of
enrolling Christ among the gods. So Hegesippus relates from
the acts of Pilate himself. " The chief of the Jews," Pilate says,
" falsely asserted to me that Jesus was a sorcerer, and had broken
their law. And I believed that it was so, and delivered Him to
be scourged, according to their will ; but they crucified Him, and
set a watch at the sepulchre. But He rose again on the third day,
while my soldiers were keeping watch. But the wickedness of the
Jews was inflamed to such a pitch that they gave money to the
watch, and said, Say ye that His disciples stole away His body.
But when they had received the money they were not able to be
silent about what had been done ; for they testified that they had
seen Him rise, and that they had received money from the Jews.
I have therefore made a statement of these things, that no one
348 S. MATTHEW, C. XXVIII.
may falsely allege otherwise, and suppose that credit ought to be
given to the falsehoods of the Jews."
Sb they took the money, and did as they were taught, and this
saying is commonly reported among the Jews unto this day. That
is, among the common people and those of little sense; for the
wiser men easily saw through the deceit, and found out the whole
matter in secret from the soldiers. Moreover, Longinus, the cen
turion, asserted that Christ had risen, and on that account died as
a martyr for Him. But this false story was chiefly confuted by
the Apostles, who affirmed that Christ had appeared alive again to
them, and who confirmed the same by many miracles. It is also
confuted by Josephus, although he was of the nation and sect of
the Jews. Let the Jews then listen to him, and believe one of
their own nation, though they will not believe Christ. For thus he
writes (Antiq., book 18, ch. 4), "At the same time lived Jesus, a
wise man if it is right to speak of Him as a man. For He was
a performer of wonderful works, and a Teacher of those who
willingly received Him, and had very many followers both from
among the Jews and the Greeks. This was Christ whom, on
His being accused by the chiefs of our nation, Pilate had sen
tenced to the Cross ; yet those who had begun to love Him from
the first, did not cease to do so. For He appeared to them on
the third day alive, for the Prophets had foretold this and many
other wonderful things concerning Him. And to this very day
the body of Christians, so called from Him, still continue."
Then the eleven disciples went away into Galilee. Matthew omits
the rest of Christ s appearances, and mentions only that one which
took place in Galilee, because it had been promised both by the
angel and by Christ, and because it took place publicly before
five hundred brethren, as Paul says (i Cor. xv. 6). For all the
disciples, of whom . He had very many in Galilee, were assembled
there, according to the command of Christ, because they were
safer there than in Judaea from the persecution of the Jews.
To a mountain. It is certain that this mountain was not the
Mount of Olives, from which, in the presence of His disciples
MEANING OF GALILEE. 349
Christ ascended into Heaven. For the Mount of Olives is in
Judaea, and not in Galilee. Dionysius, S. Bonaventura, and others
think it very probable that this mountain was Tabor, where Christ
in His transfiguration had shown His glory to Peter, James, and
John.
Mystically : S. Jerome says, " Galilee was the abode of all vices,
where before were error and deceit, and it behoved that it should
be illuminated by the presence and glory of Christ." Again, Bede
says, " The Lord now had passed from death unto life, from cor
ruption to incorruption ; for Galilee is the same as transmigration."
Allegorically : S. Augustine (de Cons. Evan., lib. 3) says. "Galilee
is the same as transmigration, from the Heb. galal, because the
grace of Christ was about to pass over from the people of Israel
to the Gentiles ; whence He says, 1 1 will go before you into
Galilee, because they would not believe when the Apostles should
preach the Gospel to them, unless the Lord Himself should first
make ready their way in the hearts of men. There shall ye see
Him ; that is, there shall ye find His members."
Analogically : S. Augustine, in the same place, says, " Galilee in
Hebrew also signifies revelation, whence it represents Heaven
and the beatific vision. That revelation will be the true Galilee :
we shall be like Him, for we shall see Him there as He is. That
will be the more blessed passing from this world to that eternity,
if we so embrace His commandments that we merit to be set on
His right hand."
And when tfiey saw Him, they worshipped Him, but some doubted.
Not of the eleven Apostles, but of the other disciples. For all the
Apostles had now been confirmed by so many visions and proofs,
that they did not doubt that Christ had risen. Or if any one
prefers to refer this expression to the Apostles, it must be under
stood as meaning, They had before doubted, but were not now
in doubt. So Theophylact says, "You ought to understand it as
meaning that when they were come into Galilee they worshipped
Him ; but they who worshipped Him in Galilee had first doubted
in Jerusalem."
3 SO S. MATTHEW, C. XXVIII.
Moreover, Christ appeared in the same form as He had when
He was alive, so that He was recognised by the Apostles as the
same and not another. Whereupon He veiled His brightness, for
the weak eyes of mortal men would not have been able to bear it.
S. Augustine (de Civ. Dei, 22, c. 19) says, "We must believe that
the brightness which Christ s body had when He rose was veiled
from the eyes of the disciples."
And Jesus came and spake to them, &c. Maldonatus and others
are of opinion that these things were not done and said by Christ
now when He appeared in Galilee, but at the last appearance
which took place on the Mount of Olives. For Christ seems
there to have said His last farewell to His Apostles, and to have
given them His last commands ; and to have sent them forth as
His ambassadors to evangelise the world, which He did at His
ascension.
fs given to Me. That is, to Me alone ; and that both because
I am the Son of God and God, for from eternity has been given
to Me by the Father, with the divine essence, all power and
majesty ; and also because I am man (as S. Cyril, Athanasius,
and others say). It was given to Me inchoately in My incarnation
on account of the dignity of the hypostatic union with the WORD ;
and it was given to Me in its fulness by God on account of the
merits of My Passion, when having overcome death, sin, hell, and
the devil, as the Redeemer of men, I obtained full right and
dominion over them at the price of My blood.
Go ye, therefore, and teach all nations, &c. Hence, according to
the tradition of the Church, it is well known that this is the form
of baptism, " I baptize thee in the name of the Father, and of the
Son, and of the Holy Ghost ; " in which we profess our faith in the
Holy Trinity and in the Divine Unity, saying, in the Name, not
in the Names. Hence S. Isidore (lib. 7, Etynrol c. 4) says, " It is
called a Trinity, because One Whole is constituted of Three, as it
were a Tri-unity, resembling memory, intelligence, and will, in
which the mind has in itself a certain image of the Divine Trinity ;
for since They are Three, They are One." Whence, in opposition
CHRIST S PERPETUAL PRESENCE. 351
to the Arians, Macedonians, Nestorians, and other heretics, it is
clear that the Son is true God, and of one substance (opwvaiot)
with the Father and the Holy Spirit, as S. Athanasius, Augustine,
Hilary, and others teach. Christ, therefore, here most clearly
expresses the mystery of the Holy Trinity, which Moses obscurely
shadowed forth in the Old Testament, lest the ignorant Jews
should believe that the Three Persons were Three Gods, and so
after their custom worship a plurality of Gods.
Morally : Learn here that it is a divine work to teach and
convert all nations, even rude and barbarous ones. Whence S.
Gregory (Horn. 12, in Ezek.\ "There is no sacrifice so acceptable
to Almighty God as a zeal for souls." That saying also of
Dionysius the Areopagite is well known, " Of all divine works, the
most divine is to co-operate with God in the conversion of the
wanderers, and in the bringing back of sinners to Himself."
Teaching them to observe all things wJiatsoever 1 have commanded
you. That is, all the commandments which I have enjoined in
the Gospel j for faith alone does not suffice for salvation, but the
keeping of the commandments is required, and the constant prac
tice of virtues. For not the hearers of the law are just before God,
but the doers of the laiv shall be justified (Rom. ii.).
And, behold, I am with you always, even unto the end of the world.
Although I ascend into Heaven, I will not forsake you, whom I am
sending abroad over the whole world. / am with you, both as
God and as man, by present help, grace, consolation, guidance,
deliverance, which I will always bestow upon you and your suc
cessors ; by means of which I will make all difficult things easy to
you, says S. Chrysostom. so that out of all nations ye may gather
together for Me a Church, that is, a company of faithful and holy
men. And I am with you unto the end of the world. This world
shall come to an end sooner than My presence in the Church shall
fail. " He who promises," says S. Jerome, " that He will be with
His disciples to the end of the world, shows both that they shall
live for ever (in their successors), and that He will never depart
from them that believe."
352 S. MATTHEW, C. XXVII r.
" Do not fear," says Prosper (lib. 2, de Vocat. Gent. c. i), "because
of your own weakness, but have confidence in My power, for I will
not leave you in the performance of this work. Not that ye shall
be without suffering, but, which is a much greater thing, I will take
care that ye be not overcome by any cruelty of them that rage
against you."
This is what Christ promised to His Apostles before His death
(John xvi. 1 6), I will pray the Father, and He will give you another
Comforter, that He may abide with you for ever, even the Spirit of
Truth. For the gifts of the Holy Spirit and of Christ are the same,
since the Deity of each and the operation of each is the same.
For the external works of the Holy Trinity are undivided; and
that which One Person works, the other Two also work. To
the Holy Spirit, however, who proceeds forth as love, are fitly
attributed the works of grace and holiness. So Christ was visibly
present with Paul (Acts xxii. 17), and S. Stephen in his martyrdom
(Acts vii.).
For this reason, likewise, Christ has willed to abide continually
in the Church in the sacrament of the Holy Eucharist. For as the
humanity and deity of Christ are present in glory in Heaven, and
are adored visibly by the angels and saints, so are the same likewise
present in the Eucharist, but hidden under the forms of bread and
wine, and therefore invisible, and are there adored, and even par
taken of by the faithful. Wherefore it is Christ who, by the
ministry of every priest, performs daily that miracle of miracles,
namely, the wonderful conversion of the bread and wine into the
body and blood of the Lord, which theologians call transubstantia-
tion; for neither man, nor angel, nor created power could effect
this. He Himself, therefore, in it offers Himself as an unbloody
victim to the Father.
Tropologically : Christ is in and with the feithful soul even to
the end of life, granting to it that great gift of perseverance,
by which the elect are brought to Heaven. For He does not
desert the just man, unless He first be deserted by him. Where
fore Christ is in a holy soul, first, politically, as it were a king
CONCLUSION. 353
in his kingdom, inasmuch as He directs and rules it aright accord
ing to the laws of justice.
Secondly, He is in the soul economically, as a father in a house
and family, which he rules wisely; He is what a charioteer is in
a chariot, so that we ought ever to be crying out to Him, as
Elisha did to Elijah when he was being carried up into Heaven,
My Father, the chariot of Israel and the charioteer (Vulg.) thereof.
Thirdly, Christ is in the soul ethically, in the manner of reason
and prudence, which prudently directs all its actions, according
to the rule of divine reason and eternal law which is in the mind
of God.
Fourthly, He is in the soul physically that which the soul
is in the body; for He is, as it were, the soul of the soul, Him
self the life-giving life of grace, in order that the soul may live
not an animal and carnal life, but a spiritual and divine one.
Lastly, He is, as it were, a divine fire, kindling the soul with
the flame of charity. He is in the soul what the sun is in the
world, making it fruitful in good works, according to that saying,
He worketh in us to will and to do (Phil. ii.). And, He worketh
all things in all according to the purpose of His own will (Eph. i.).
It is He who inspires our words with power, in order that they
may be effectual to the conversion of the hearers from sin to
holiness, according to that saying of Paul, / have planted, Apollos
watered, but God gave the increase (i Cor. iii.). Therefore, O wise
and holy soul, go forth to meet thy God with love and desire. Thy
Jesus desires to be with thee ; do thou in thy turn desire to be with
nought but Jesus. His delights are with thee ; let thy delights be
with Him. Suffer thyself, therefore, to be ruled and guided by
Him, as a kingdom suffers itself to be ruled by its king, an army
by its leader, a chariot by its charioteer, the will by the reason, the
body by the soul, the world by the sun. "Thou art sufficient for
God," says S. Augustine; "let thy God be sufficient for thee."
END OF S. MATTHEW.
VOL. III. Z
COMMENTARY
UPON
THE GOSPEL OF S. MARK.
INTRODUCTION.
" T\ /T ARK >" sa y s S J erome in nis Catalogue of Ecclesiastical
IV J. Writers, "was a disciple and interpreter of S. Peter.
At the request of the brethren at Rome, he wrote a short Gospel,
based upon what he had heard S. Peter relate. This, when Peter
had heard, he approved of, and sanctioned its being read in the
Church." Shortly afterwards, S. Jerome proceeds to say, "Mark
took his Gospel, which he had compiled, and went to Egypt.
He first preached Christ at Alexandria, and founded a Church
there, which possessed such great purity of doctrine and life that
it influenced all followers of Christ by its example. In short,
Philo, the most eloquent of the Jews, beholding the primitive
Church of Alexandria, as yet Judaizing, wrote a book upon its
peculiarities, as it were in praise of his own people. And similarly
as S. Luke records that at Jerusalem those who believed had all
things common, so has Philo preserved the memory of what he
saw at Alexandria under S. Mark as the teacher of the Christians.
He died in the eighth year of Nero, and was buried at Alexandria.
Anianus succeeded him."
Clement of Alexandria (Strom. I. vi.) and Papias of Hierapolis
attest the same things; so does Eusebius (H. E. ii. 15), who adds
356 S. MARK.
that S. Peter confirmed S. Mark s Gospel, and delivered it to be
read for all time in the Churches. S. Athanasius (Synops. sub fin.)
and S. Epiphanius (Hares. 51) say the same. Wherefore Tertullian
(/. iv. cont. Marriori) attributes the Gospel of S. Mark to S. Peter,
because, as S. Jerome says, "it was compiled from what S. Peter
related, Mark being the writer." The same S. Jerome, or whoever
is the author of the preface to his Commentary on S. Mark, says,
After Matthew soweth Mark, He, I say, who roareth as a lion,
who flieth as an eagle, who learneth as a man, who sacrificeth as
a priest, who watereth as a river, who flourisheth as a field, who
fermenteth as wine. For Christ who is spoken of is man by
being born, is a calf by dying, a lion by rising again, an eagle by
ascending into heaven."
For this cause the cherubim of Ezek. i. and the Apocalypse,
which have four faces, signify the four Evangelists. For the face
of a man denotes Matthew, who relates the works of Christ s
humanity ; the face of an eagle, John, who speaks of the divinity
of Christ ; the face of an ox denotes Luke, who begins with the
priesthood of Zacharias; and the face of a lion designates Mark,
because he begins his Gospel from the loud roaring of John the
Baptist, as it were of a lion. For these four have drawn the
chariot of the glory of God, the chariot of the Gospel, through the
whole world, and have subdued all nations to Him, that He may
triumph.
The name Mark happily agrees with this symbolism, whether we
derive it from the Hebrew or from Latin. For Mark in Hebrew,
says Pagninus (in interpret. Heb. notnin.\ means the same as
smoothed, polished^ cleansed from rust. It is derived from p"")Q,
marak) to dean, to polish. As Jeremiah (xlvi. 4) says, "Stand
in the helmets, polish the lances ; " where for polish the Heb.
has 1p"lD, mircu, polish ye. Thus S. Mark polished the lance of
his Gospel and preaching, that it, like a lion, might subdue the
Egyptians and other nations to Christ. But S. Isidore (/. vii.
Origen, c. 9) says, "Mark means high in commandment" (but I
know not from what root), that is to say, on account of the
INTRODUCTION. 357
Gospel of the Most High, which he preached. Again, the Heb. of
Mark may be, as it were, DID "ID, mar cos, or the Lord of the
Chalice, that is to say, of suffering and martyrdom.
But in Latin, Carolus Signonius (de Norn. Roman.) says, "He is
called Marcus who is born in the month of March." But Isidore
says Mark means a strong hammer, Marcellus is a moderate-sized
hammer, and Marculus a little one. Thus S. Mark was a mighty
and strong hammer, breaking in pieces the rock, i.e., bruising with
compunction the strong hearts of the Gentiles, and moving them
to repentance and a Christian life. Mark, then, and Marcellus are
the same as Martellus, a hammer. So Charles, the grandfather of
Charlemagne, was called Charles Martel, because of his warlike
prowess, by which he crushed a host of 300,000 Saracens. Or
Marcus may be taken to be the same as Martius, a sort of
heavenly Mars. The Marcian gens at Rome, an ancient patrician
family, was so called from Ancus Marcius, the fourth king of
Rome. King Ancus was called the sacrificial, because he restored
worship which had fallen into decay, or had been improperly per
formed.
How religious and brave S. Mark was appears from the insti
tution of the Esssei,* who were the first religious, and the prototypes
of all religious, of whose wondrous sanctity more anon.
Lastly, the Romans used to give the prcenomen Marcus to first
born sons. Marcus Tullius Cicero was so called because he was
a first-born son. Thus Mark was a first-born son, and singularly
beloved of S. Peter. Thus he speaks of him as Marcus, my son
(i Pet. v.). For he as a son had drunk of S. Peter s spirit, and
was an express image of the wisdom and holiness of S. Peter.
You will ask, Of what country, who, and what was S. Mark ? I
answer : i. That he was of the Hebrew nation, and of the tribe
of Levi. Bede adds that he was a priest, of the family of Aaron.
2. Theophilus, Victor of Antioch, and Euthymius think that
this Mark was the same as John Mark, who was nephew of
* The Christian Essenes of Alexandria (Trans.).
358 S. MARK.
Barnabas, and who journeyed with him and S. Paul to preach the
Gospel to the Gentiles, the same S. Mark as he to whom S. Paul
refers in his Epistle to Philemon, and Col. iv., and 2 Tim. iv.
But I say that this Mark was a different person from John
Mark, for at the same time that John Mark was with Paul and
Barnabas in Greece, this Mark was with S. Peter at Rome, and
was sent by him to preach first at Aquileia, and afterwards at
Alexandria.
3. Origen (lib. de Recta Fide), S. Epiphanius (Hares. 51), and
Dorotheus (in Synops} think that Mark was one of Christ s seventy-
two disciples. But the contrary, namely, that he was converted
and baptized by S. Peter after Christ s death, is more probable.
For he calls him his (spiritual) son (i Pet. v. 13), "The Church
which is at Babylon saluteth you ; and so doth Marcus my son."
So S. Jerome, Eusebius (H. E. vii. 14), &c., who say that S. Mark
was a disciple and companion of S. Peter.
4. S. Austin (/. i, de Cons. Evang. c. 2) calls Mark the abbre-
viator of Matthew, not because he made a compendium of his
Gospel, as some say, but because he often relates more briefly, as
he had received them from S. Peter, the things which Matthew
records at greater length. I said " often," for occasionally Mark
relates events in the life of Christ more fully than Matthew does,
as is plain from the account of Peter s denial. Some things also
he unfolds with greater clearness than Matthew. Mark is fuller
in narrative than Matthew, but has less of Christ s doctrine.
Mark s, therefore, is an independent Gospel. Whence the Arabic
prefixes the following title to his Gospel : In the name of the
Father, and of the Son, and of the Holy Ghost, One God, the Gospel
of the Father, Patriarch, Apostle, S. Mar (i.e.$ Lord} Mark the
Evangelist.
5. Mark wrote this Gospel A.D. 45, in th e third year of the
reign of Claudius, as Eusebius says (in Chron.), shortly before he
went to Alexandria, where he governed for nineteen years the
Church which he there founded. His disciples were so excellent
that they were called Esssei, that is, holy and pious. For they, as
INTRODUCTION. 359
the first religious, lived in such purity and holiness as to become
the admiration of the whole world, and afforded a mirror of per
fection to all other Churches. Hence S. Jerome and Cassian call
S. Mark the chief and founder of the Coenobites. See what I have
said concerning the Essaei in Acts v. 2.
Moreover, S. Mark founded the first Christian school at Alex
andria, from which so many holy doctors, bishops, and martyrs
proceeded. This school of Alexandria wonderfully flourished under
the Emperor Commodus, A.D. 180, when Pantsenus presided over
it. Pantxnus was succeeded by Clement, Clement by Origen.
Finally, S. Mark added to the laurels of an Apostle, Doctor, and
Evangelist the crown of martyrdom. In the Roman Martyrology
for the 25th of April we read concerning him thus, "At Alexandria,
the natal day of B. Mark the Evangelist, he, for the faith of Christ,
being stretched and bound with cords, was dragged over the rocks,
and grievously tormented. Afterwards, being shut up in prison, he.
was first comforted by an angelic vision, and at last by the appear
ance of the Lord Himself, by whom he was called to the heavenly
kingdom in the eighth year of Nero." The body of S. Mark was
translated by merchants from Alexandria to Venice, A.D. 827.
There it is cherished with the utmost veneration, insomuch that
the Senate have adopted as their insignia a lion, the emblem of
S. Mark; and when they issue any command, they call it the
mandate of S. Mark.
You will ask, secondly, in what language Mark wrote his Gospel,
in Latin or Greek? Many think he wrote it in Latin. And the
reason seems plain. For Mark wrote at Rome for the Romans;
therefore, say they, he must have written in the Latin tongue. For
the Romans did not understand Greek (as Baronius abundantly
proves) in A.D. 45. For although S. Chrysostom on Mark asserts
that he wrote his Gospel at Alexandria, yet S. Jerome, Eusebius,
Clement, and other Fathers declare, passim, that he wrote it at
Rome. And the author of that Commentary upon S. Mark was
not S. Chrysostom, as I will prove hereafter. So the Syriac
version, which at the end of S. Mark s Gospel adds expressly,
360 S. MARK.
"Here endeth the holy Gospel, the Gospel of Mark, which he
spake and preached at Rome, in the Roman language." S.
Gregory Nazianzen, in the poem in which he gives a catalogue
of Holy Scripture, thus assigns the Evangelists to languages and
nations,
"The wonders of Christ for the Hebrews S. Matthew did write ;
S. Mark for Westerns ; for Greeks S. Luke in learning bright ;
For all S. John, who soared aloft with heavenly sight."
On the other hand, S. Jerome affirms expressly, in the preface
to the Gospel, that Mark wrote in Greek. "I am speaking," he
says, "of the New Testament, which, without doubt, was written
in Greek, with the exception of the Apostle Matthew, who first in
Judaea published the Gospel of Christ in Hebrew." And he adds
that he for this reason, at the command of Pope Damasus, cor
rected the ancient Latin Vulgate version of the New Testament,
and therefore of S. Mark s Gospel, in accordance with the Greek
original. S. Augustine teaches us the same thing : " Matthew is
said to have written in Hebrew, all the rest in Greek." The same
was the common opinion of ancient and modern writers.
Reason favours the same view. For S. Mark wrote his Gospel
when he was about to pass to Alexandria, that he might preach
it there. But the inhabitants of Alexandria spoke at that time
the Greek language. For Alexandria was founded, and its name
given, by Alexander the Great. SS. Athanasius and Cyril,
Theophilus, Clement of Alexandria, and the rest wrote in Greek.
Again, Mark was more skilled in Greek than he was in Latin.
Wherefore, also, the Greek text of his Gospel is more polished and
elegant than the Latin. For the Jews, who were neighbours of
Greek-speaking countries, and subjects of Alexander the Great
and his successors, learned thoroughly the Greek language, but
not so the Latin, as being far distant from Latin-speaking
countries. Moreover, the Greek language was then very widely
diffused, as Cicero says. For this reason the Romans, especially
the patricians and the wealthier sort of people, were skilled in
Greek. Indeed, they sent their sons to Athens that they might
INTRODUCTION. 361
be thoroughly grounded in Grecian wisdom and eloquence. And
Mark wrote this Gospel not for the Roman plebeians, but for
patricians and nobles, for such persons as S. Clement, S. Pudens.
Listen to Clement of Alexandria (torn. 6, in Biblioth. Pair, in
Edit. Parisiensi.\ "Mark, the follower of Peter, when Peter was
preaching the Gospel publicly at Rome, in the presence of certain
knights of Caesar s household, and was advancing many testimonies
about Christ, being requested by them, wrote from the things
which were spoken by Peter a Gospel, which is called that accord
ing to Mark." In like manner S. Paul wrote his Epistle to
the Romans in Greek, as I have shown in my preface to that
Epistle.
Lastly, S. Mark was present with S. Peter at Antioch, where the
disciples of Christ were first called Christians. And at Antioch
Greek was spoken. Hence Greek was more familiar to Mark than
Latin, and it is possible that Greek was his mother tongue. For
although the Apostles and primitive believers received the gift of
tongues from the Holy Spirit, yet they received it for sufficiency,
not for elegance, and so they spoke each their own vernacular
better and more elegantly.
You will reconcile both opinions if you say that Mark wrote
his Gospel both in Greek and Latin, as Genebrard thinks, and
our Barradi (torn, i, /. i, c. 19) and Possevin. Hear Peter Natalis
(in Cat. Sanct. I. 4, c. 86), "Peter sent Mark to Aquileia as its
first bishop. There he wrote again his Gospel in Greek, which
he had previously written in Latin at Rome, which Gospel,
together with the ivory chair in which he sat to write it, is still
shown in the church of Aquileia."
Further, some imagine that the Latin original of Mark has
perished through the injuries of time, as the Hebrew Gospel of
Matthew has perished. But it is difficult to believe so. For how
would the Roman Church, so faithful to her trust, and so care
ful a guardian of the sacred writings, and especially in those
early ages from Mark to Constantine, when it was so ardent and
constant in zeal for religion, have suffered so great a treasure
362 S. MARK.
committed to her to be lost? Surely she who kept so faithfully
what pertained to others did not .lose her own. What, did so
many copies of the Gospel of S. Mark, which noble Romans and
other Italians, converted to Christ by SS. Peter and Paul, would
emulously cause to be transcribed, perish to a single copy, so that
not even one has survived ? Wherefore we shall say, with greater
probability, that Mark, for the reasons already assigned, wrote
originally in Greek, but immediately afterwards, either by himself
or by some other translator, rendered the Greek into Latin, and
delivered both to the Romans, in a similar way to S. Paul, who
wrote his Epistle to the Romans in Greek, but sent the same to
them translated into Latin by Tertius, his scribe and interpreter.
The reasons are ist. Because SS. Jerome and Austin affirm that
Mark wrote in Greek, not in Latin. 2nd. Because, as Bellarmine
has rightly perceived (de Script. Eccles. in Marc.\ it is evident,
from a collation of the Greek and Latin texts, that the Old Latin
and the Vulgate editions, both of Matthew and Mark, have been
translated from the Greek. This is proved by Franc. Lucas by
many examples. To these you may add that the Latin translator
of Mark Grecized, as when he says (ii. 2) et convenerunt multi,
ita ut non caperet neque ad januam, words which are obscurely
translated into Latin from the Greek, which reads clearly and
elegantly, uars pyx sri xcawv ^TJ^S ra xgos rqv Qvgav, i.e., so that
not even the places about the door could contain the crowd. Again,
in iv. 10, the Vulgate has, et cum esset singularis, whilst the Greek
is plain, xara^oca?, i.e., alone. Also vii. 17, 18, 20, Qua de homine
exeunt, ilia communicant hominem, the Gr. XO/VOA; i.e., make a man
common or unclean, is clear. For the Hebrews call common
unclean things, that is, things which all, even the impure, use
promiscuously and in common. So, again, in chap. i. 47, 3/a<j-
/a/^j/p is translated verbally, diffamare, to make known abroad.
Again, vpoffd/3/3arov is rendered ante sabbatum, i.e., the day before
the Sabbath.
The original of the Gospel of S. Mark is religiously preserved
at Venice, but the letters are so corroded and worn away by age
INTRODUCTION. 363
that they cannot be deciphered. When I was inquiring about
the matter at Rome, several reliable persons, who had carefully
investigated the subject, wrote to me to this effect, that the
following is the tradition among the Venetians. They say that
this Gospel was written by S. Mark at Aquileia, and left by
him there, and that it was brought from thence to Venice. For
when Attila took Aquileia after a three years siege, and destroyed
it, many of the inhabitants fled to the marshes bordering on the
Adriatic, and there, in a marvellous manner, laid the foundations
of Venice, A.D. 452. Moreover, a trustworthy man, a canon of
S. Mark s at Venice, who has the custody of this relic, and is
therefore an eye-witness, wrote to me in answer to my inquiries,
within the last few days, that this autograph of S. Mark is written
in Greek, and was brought from Aquileia to Venice A.D. 1472.
Pagnini has written a dissertation on this question, dedicated
to the Grand Duke of Tuscany, in which he maintains that S.
Mark in the first instance wrote his Gospel in Latin at Rome, and
afterwards in Greek at Aquileia, but that the Latin has been lost,
since the present Latin of S. Mark is a translation from the Greek.
He cites many passages which go to prove the great prevalence
of Greek at Rome in those times. He also cites Damasus as
saying (lib. de Vit. Pont.) in the Life of S. Peter, that the
Evangelists wrote in Latin (mentioning Mark), in Greek, and
Hebrew. But it is well known that this work is not by Damasus,
but by Anastasius, the librarian. What Pagnini adds, that S.
Peter preached to the Romans in Greek, and that S. Mark, as
his interpreter, rendered his words into Latin, cannot be consi
dered worthy of credit. Besides, the duty of an interpreter was diffe
rent from this, as I have shown on i Cor. xii. 10.
The Syrians, as Fabricius tells us in the preface to his Syriac
New Testament, assert that Mark wrote in Latin. They also say
that the same Mark translated not only his own Gospel into his
Galilean or Syriac mother tongue, but all the other books of the
New Testament.
But it is difficult to believe this. For there is no mention of
364 S. MARK.
such a translation by Clement of Alexandria, or Origen, Eusebius,
Athanasius, Epiphanius, Cyril, Theodoret, S. Jerome, or other
Fathers, who either were Syrians, or who lived in Syria and
Egypt, and treated carefully the subject of the various editions
and translations of the Holy Scriptures. Therefore this Syriac
translation of the New Testament seems to have been made later
than S. Mark s time.
Lastly, S. Mark s Gospel has always been reckoned amongst the
canonical Scriptures, with the exception of the last chapter, doubts
about which were formerly entertained by some, as S. Jerome
testifies (Ep. 150, ad Hedib. q. 3), because it contained certain
things which savoured of Manichseism, which S. Jerome recites
(lib. 2, cent. Pe/ag.). The words were these, "And they were
satisfied, saying, Substance is that world of iniquity and unbelief,
which suffereth not through wicked spirits the true power of God
to be apprehended : therefore now call back thy righteousness."
But these words have been since removed.
Observe Mark s whole strength is given to narration, and does
not care for the order in which things were done. Hence he
places events which were done afterwards before some which were
prior to them in order of time, and vice versa. Hear S. Jerome
(Introd. to S. Matt^ " Second, Mark, the interpreter of the Apostle
Peter, who indeed had not himself seen the Lord, the Saviour,
but had heard his master s preaching, related according to the
truth of the things which were done, rather than the order in
which they were done."
There is extant a second volume of S. Chrysostom s Com
mentary upon S. Mark, which, although not devoid of genius,
learning, and piety, nevertheless seems to be wanting in the style,
spirit, and subtlety of S. Chrysostom. Hence Bellarmine says
that it is undoubtedly not the work of that Saint, but of a certain
simple monk, who expounded the Gospel to his brethren.
Victor of Antioch, an ancient author, wrote especially upon S.
Mark, whom one Theodore Peltanus has translated out of Greek
into Latin.
INTRODUCTION. 36$
The author of the Commentary or Scholiast upon S. Mark in
the works of S. Jerome is not S, Jerome himself, for he shows
himself to be unskilled both in Greek and Hebrew.
Here only a few things occur to be noted, because most have
been spoken of in S. Matthew. There the reader will find them
annotated. Here, therefore, I shall be brief.
366 s. MARK, c. i.
CHAPTER I *
I The office of John the Baptist. 9 Jesus is baptized, 12 tempted: 14 hepreacheth:
1 6 calleth Peter, Andrew, James, and John . 23 healeth one that had a devil,
29 Peter s mother-in-law, 32 many diseased per sons, 41 and deanseth the leper.
The beginning of the Gospel of Jesus Christ, the Son of God, as
it is written in Isaias, &c. Many place a full stop before as,
thinking that the beginning of the Gospel, &c., is the title of the
book. But that these words are not the title, but the introduction
of the book, is plain from the word beginning, and because they
are really dependent upon the clause as it is written, &c.
Therefore a comma, not a period, must be placed before as.
The word Gospel, then, in this place does not denote the book
of the Gospel which Mark wrote, as when we say, the Gospel of
Mark, but the Gospel preaching of Jesus Christ as it follows.
The meaning, therefore, is, "The Gospel preaching of Christ
had such a beginning as Isaiah and Malachi foretold, that is
to say, the preaching of John the Baptist and his testimony
concerning Christ." For John began to preach the kingdom of
heaven, that it would be opened by Christ s preaching and death.
Wherefore he urged them to repentance, that they might be
capable of receiving the grace of Christ, saying, Repent ye, &c.
For Moses and the ancient Law preached and, promised a land
flowing with milk and honey, if the Jews would obey God s
commandments. But Christ and the Evangelical Law preach
* It has not been thought necessary to print in full the text of S. Mark. The
citation of the few passages commented on is from the Douai Version.
S. JOHN S PREACHING. 367
and promise the kingdom of heaven, if men will repent of their
sins, and obey the commands of Christ. John s preaching of
repentance, therefore, was the preparation for, and the beginning
of, Christ s preaching the Gospel.
Observe, Matthew and John commence their Gospels from
Christ Himself John from the divine, Matthew from the human
generation of Christ. Mark and Luke begin with John the
Baptist Luke from his nativity, Mark from his preaching.
Vers. 2, 3. As it is written in Isaias the prophet, Behold, I send
my angel before Thy face, who shall prepare the way before Thee. A
voice of one crying in the desert, Prepare ye the way of the Lord,
make straight His paths. The former citation in the 2nd verse is
from Mai. iii. i. The latter is from Isa. xl. 3. Wherefore the
Greek has, it is written in the prophets. But the Vulgate and
some Greek copies, also the Syriac and Arabic, have as above.
And S. Jerome says that this was formerly the reading of the
Greek (lib. de Opt. Gen. Interpret. Script}.
You will ask, "Why does Mark only cite Isaias and not
Malachi?" I answer, because the prophecy of Isaias is of
greatest importance in this place, for the voice of John crying in
the desert, Do penance, &c., was the beginning of the Gospel. But
inasmuch as Malachi shows that John was not sent by man, but
by God, to utter these words, therefore Mark prefixes the words
of Malachi to arouse the attention of the reader to receive and
venerate the voice of John. Besides, Malachi in reality says
the same as Isaias. For the angel sent by God to prepare the
way of Christ was none other than John himself, crying, and
preaching repentance, by which the hearts of men must be pre
pared for the preaching and grace of Christ. This is therefore,
as it were, one and the same oracle of two prophets, uttered
concerning one and the same John, but in different words, so that
they mutually confirm and explain one another. This, then, is
the reason why Mark in this place, and the other Evangelists and
Apostles, when they cite two prophets, or two or more sentences
of the same or different books of the Old Testament, quote them
368 S. MARK, C. I.
as one and the same testimony. This is plain from r Pet ii. 7,
compared with Ps. cxviii. 22 and Isa. viii. 14. Also i Cor. xv. 54,
compared with Isa. xxv. 8 and Hos. xiii. 14. The reason, I say,
is, because one sentence confirms and explains the other, so that
they are in truth not two, but one sentence.
Ver. 4. John was in the desert baptizing, and preaching the
baptism of penance unto remission of sins. That this remission
was to be received from Christ and His baptism, which was
the perfection and consummation of John s baptism. For Christ,
as it were the King of Heaven, preached that the kingdom must
be received by His grace, of which the first part is remission of
sins, which is given by the baptism of Christ, inasmuch as it is
furnished and, as it were, animated by the Spirit and grace of
Christ, according to those words of John (in Matt. iii. n), "I
indeed baptize you in water unto penance, but He that shall come
after me is mightier than I, whose shoes I am not worthy to bear ;
He shall baptize you in the Holy Ghost and fire."
And immediately the Spirit drove (Gr. s x/SaXXs/, i.e,, sends out,
expels) Him out into the desert. The Spirit, i.e., the Holy Spirit,
who a little while before had glided down upon Him in His
baptism in the form of a dove. Drove, that is, impelled Christ
with great power of spirit and ardour, that He should, of His
own accord, go into the desert, and there, as in a palcestra,
match Himself in single combat with the devil.
And He was in the desert forty days and forty nights, and
was tempted (Gr. xfigafy/Mvof, i.e., suffering temptation). Whence
many think that Christ during the forty days was frequently
tempted by Satan, by means of various spectres and horrible
monsters, such as the demon presented to S. Anthony, to terrify
him and distract his mind from prayer. So Franc. Lucas. But
it seems better to take Mark as speaking only t>f the three well-
known temptations (see what has been said in Matt. iv. 2).
And He was with beasts (Gr. 6v)e/uv, wild beasts). This is an
intimation of the excessive solitude of the place, as well as of
Christ s innocency. Although He was in such a desert place,
CHRIST FLEES FROM HEROD. 369
with lions, wolves, leopards, serpents, yet He did not fear
them, nor was He injured by them. Just as Adam, so long
as he was innocent, lived with such creatures without harm in
Paradise. For they all looked up to him, and reverenced him as
their lord.
And the angels ministered to Him. Not before His temptation
and victory, as Bede supposes. For if so, Jesus would have been
recognised by the devil as the Son of God; nor would the devil
have dared to approach Him. But it was after the temptation
and the victory, as is plain from Matt. iv. n. And for this reason,
that Jesus might show in His own person that consolation and
comfort and the ministry of angels has been prepared by God
lor those who overcome temptations.
Ver. 14. And after that John was delivered up, &c. This was
the second coming of Christ from Judaea into Galilee, that He
might flee from Herod, lest he should cast Him also into prison.
For Christ had been preaching and baptizing in Judaea. And
the increase of His glory there had excited the envy of the Scribes
and Pharisees, who denounced Him to Herod as though He
were a revolutionist. Wherefore this is the same coming of Christ
as that mentioned in Matt. iv. 12, Luke iv. 14, and John
iv. 3 and 43. Although some say that this last was a different
one, and the third advent of Christ into Galilee, because Christ
was then fleeing from the Pharisees, as John says ; but in His
second coming He was fleeing from Herod, as Matthew and
Mark say. But, as I have observed, He fled from the Pharisees
because He fled from Herod. For they had accused Him to
Herod. Wherefore this was the same flight of Christ, and the
same coming into Galilee.
Ver. 15. And saying. Because (Gr. or/) the time> &c. The time,
that is, of the advent of Messiah, and the kingdom of heaven.
That, indeed, what had been shut for so many thousands of
years, Christ by His preaching, His death, and His grace, might
open and unclose.
Repent ye: do penance^ that ye may detest the sins ye have
VOL, III. 2 A
370 S. MARK, C. I.
committed, and determine to change your lives for the better.
Beautifully says the Scholiast in S. Jerome, "The sweetness of
the apple makes up for the bitterness of the root, the hope of
gain makes pleasant the perils of the sea, the expectation of health
mitigates the nauseousness of medicine. He who desires the
kernel breaks the nut ; so he who desires the joy of a holy con
science swallows down the bitterness of penance."
Ver. 19. James the son of Zebedee and John. Again beautifully
says the Scholiast, " By this chariot of the four fishermen we are
carried up to heaven, as Elias was. On these four corner-stones
the Church was first built. By four virtues we are changed into
the image of God, being obedient by prudence, acting manfully
by justice, trampling on the serpent by temperance, and gaining
the grace of God by fortitude." Theophylact says, "Peter, that is,
action, is first called, afterwards John, that is, contemplation."
Ver. 23. And there was in their synagogue a man with an
iinclean spirit, i.e., a man having an unclean spirit, that is to
say, possessed by a devil. The Greek has, in an unclean spirit, and
it is a Hebraism. For the Hebrew uses 3> beth, i.e., in, when
one noun governs another in the genitive.
And he cried out, i.e., the spirit, by the mouth of the man
possessed, "as though he were suffering torment," says the
Scholiast in S. Chrysostom, "as though in pain, as though not
able to bear his strokes." "For," as Bede says, "the presence
of the Saviour is the torment of the devils." Christ desired that
by this public testimony of the demon concerning Him, in the
synagogue of Capernaum (for it is plain from ver. 21 that these
things occurred there), the Jews who were gathered there might
acknowledge Him to be Messias. There is nothing about this
demoniac in Matthew, but there is in Luke iv. 33.
Saying. The Gr. subjoins ?a, which the translator of Luke
iv. 34 renders by let alone, as if the imperative of the verb saw,
i.e., suffer, permit ; as Euthymius says, dismiss us. Others take sa
as an adverb of grieving, wondering, beseeching. As it were, "Ahl.
alas ! Lord, in what have, I injured Thee?"
THE DEVILS KNOW CHRIST. 371
Ver. 24. What .have we to do with Thee, Jesus of Nazareth ?
Art Thott come to destroy us? I know who Thou art, the Holy
One of God. "What is there between us and Thee, O Jesus?
We have not attacked Thee, O Christ, who art holy ; but sinners,
who are, as it were, our own. We have no contention with Thee ;
do not Thou, then, contend with and destroy us."
Come to destroy us. Some MSS. add, before the time. But the
words are not found in the Greek, Latin, Syriac, and Arabic
received texts. They seem to have been transferred hither from
S. Matt. ix. 25. With respect to the meaning, in the first place,
Bede says that the demons, beholding the Lord upon earth,
supposed that they were to be immediately judged. It was as
though they said, "Do not Thou, O Jesus, by Thine advent
bring on so quickly the day of judgment, and banish us to the
bottomless pit without any hope of coming forth." Second, the
Scholiast in S. Chrysostom says, "Thou givest us no place among
men when Thou teachest divine things." But this is mystical.
Third, and correctly, " Hast Thou come to destroy us, to cast
us out from men, and send us to hell?" Whence Theophylact
says, " He calls going out of men his destruction." For the highest
pleasure of the devils is to possess and vex men.
/ know, &c. Arab. O Holy One; the Gr. 6 ay/or, emphati
cally, the Holy One. " Thou who art so holy that Thou com-
municatest Thy holiness to others, since Thou art, as it were,
the Fountain and the Sun of holiness, who sanctifiest all the
saints, the Messiah and the Son of God, for whom all are
eagerly waiting so many thousand years!" There is an allu
sion to Dan. ix, 24, "until the Holy of Holies, i.e., Messiah, be
anointed."
/ know, i.e., I suspect, I think. For, as the Scholiast in
Chrysostom says, the devil had no firm and certain knowledge
of the coming of God. Because, as S. Austin says (lib. 9, de Civ.
c. 21), He only made known to them as much as He wished:
and He only wished as much as was expedient.
Ver. 25. Jnd fesus threatened him: Gr. \-etiW.v, i,e.,
3/2 S. MARK, C. I.
chided him with threats. That He would punish him unless he
were silent
Saying Speak no more: Arab, shut thy mouth. Wherefore? I
answer, First, Because it was not fitting that Christ should be
commanded by the devil.
Second, That He might not appear to be a friend of the devil,
and to hold intercourse with him. For afterwards it was objected
to Christ that He cast out devils by the aid of Beelzebub. By
acting as He did, Christ has taught us to shun all dealings with
the devil ; for he is the sworn enemy of God, and is wholly bent
upon injuring and destroying us, even when he promises or brings
us any corporal aid. Wherefore, as the Scholiast in Chrysostom
saith, " Be silent ; let thy silence be My praise. Let not thy voice,
but thy torments praise Me. I am not pleased that thou shouldst
praise Me, but that thou shouldst go forth."
Third, To show that we should resist flattery, that it may not
stir up any desire of vainglory in our breast.
Fourth, Euthymius says, "He has taught us never to believe
the demons, even when they say what is true. For since they
love falsehood, and are most hostile to us, they never speak the
truth except to deceive. They make use of the truth as it were
a kind of bait." For, liars that they are, they conceal their lies by
a colouring of truth. They say certain things that are true at the
first, and afterwards interweave with them what is false, that those
who have believed the first may believe also the last. For this
cause Paul drove out the spirit of Python, who praised him,
Acts xvi, T8.
Fifth, Because the demon in an unseasonable manner, and too
speedily, disclosed that Christ was Messiah. For this might have
injured Him, and turned the people away from Him. For so
mighty a secret should be disclosed gradually, and the people be
persuaded of its truth by many miracles ; for otherwise they would
not at first receive it and believe it. This was why (viii. 30)
Christ forbids the Apostles also to say that He was Christ. So
Maldonatus and others.
THE DEVIL S RAGE. 373
Symbolically: Bede, "The devil, because he had deceived Eve
with his tongue, is punished by the tongue, that he might not speak.* 5
Ver. 26. And the unclean spirit tearing him, &c. Tearing (Vulg.
discerpens\ not by lacerating or mutilating the man who was
possessed by him, for Luke says (iv. 35) that he did no harm
to him, but by contorting and twisting his limbs this way
and that, as if he wished to tear him piecemeal. For the
Greek ffvuedrru signifies to pull or tear in pieces. The devil did
this through rage and madness, that being compelled by Christ
to go out of the man, he might injure him as much as he could.
But the nearer and the more powerful the grace of Christ is,
the more impotently does the devil rage. For, observe, the devil
only raised a dreadful tempest, but one that was vain and
ineffectual. For he cannot hurt when Christ forbids. Christ
permitted it for three reasons. i. That it might be plain that
this man was really possessed by the devil 2. That the malice
and wrath of the demon might be made apparent. 3. That it
might be clear that the demon went forth, not of his own will, but
because he was compelled to do so by Christ.
Tropologically : S. Gregory teaches (Horn. 12, in Ezek.) that
the devil wonderfully tempts and vexes sinners when they are
converted. "As soon," he says, "as the mind begins to love
heavenly things, as soon as it collects itself for the vision of inward
peace with its whole intention, that ancient adversary, who fell
from heaven, is envious, and begins to lie in wait more insidiously,
and brings to bear sharper temptations than he was wont, so as,
for the most part, to try the soul which resists in a way that he
had never tried her when he possessed her. Wherefore it is
written, My son, if thou come to serve the Lord, stand fast in
justice and fear, and prepare thy soul for temptation."
And crying out. With dreadful howlings, shrieking, and roaring,
to show how unwillingly he went out, and what great power was
applied to him by Christ. For he uttered no articulate speech.
For Christ had forbidden him to speak when He said shut thy
mouth. Thus Euthymius says, "Being scourged by the Lord s
374 s. MARK, c. i.
commands, he cried out with a loud voice, and yet he spake not
when .he cried, because he uttered cries which signified nothing."
Titus adds, " When the man was restored to himself, then he uttered
the speech of a man."
Ver. 27. What new doctrine is this, &c. " What is this heavenly
and divine doctrine, which indeed God confirms from heaven by
so many and such mighty miracles? For Christ, the Teacher of
this doctrine, not by prayers, but of His mere power, and by His
command only, orders the devils to go out, and they obey Him.
Wherefore this must be the Messias, the Son of God, and the true
God ; for He alone commands the devils by His power."
Ver. 32. When the sun had set: Gr. ore tdu 6 ^X/oj, i.e., when
the sun was swallowed up and sunk in the sea. For duo/j,ai means
to be sunk, submerged, and is spoken of islands which are submerged
and drowned by the sea. This is a form of speech adopted from
the common people, who think that when the sun sets it is sub
merged in the ocean.
Ver. 33. And all the city (Capernaum, as appears from ver. 21)
was gathered together at the door. Of the house of Peter and
Andrew, where Jesus was being entertained, as is plain from ver. 29.
Ver. 34. And He healed many, i.e., all who presented themselves,
for they were many.
Suffered not the devils to speak, because they knew Him. Arab.,
because they knew that He Himself was He.
Ver. 35. And rising very early, &c. : Gr. %a) vgut e\>vv%pv, i.e.,
in the morning, whilst it was still night. For it was at the very
first commencement of dawn, whilst it was yet dark. Thus it
might be called night by S. Mark, although by S. Luke (iv. 42)
it is called day, because the day was just about beginning to
dawn.
He went into a desert place, that He might pray thus more
quietly and attentively. Wherefore it follows, and there prayed,
both that after so many miracles He might avoid the praise and
applause of men, and to teach us to do the same. Learn here
from Christ to give the early morning to prayer, and to rise up
C II R i S T S II U Mi LI 1 V. 37 5
\viih the dawn, so as to have leisure for meditation, and to give
the first-fruits of the day to God. For the dawn of day is a friend
of the Muses, but a greater friend of God and the angels.
Ver. 43. And He strictly charged him. The Gr. is, And having
threatened him, he straightway sent him out. He severely com
manded him with threats to conceal the miracle of healing which
He had just wrought; and therefore He dismissed him, and sent
him away from Him, that it might not be known that He had
cured him of his leprosy; and that this might afford us an example
of avoiding the applause of men.
Ver. 44. Show thyself to the high priest (Vulg.). Gr. to the priest.
For not only the High Priest, but any priest might judge concerning
leprosy, whether it was healed or no, as is plain from Lev. xiii. 2.
It is probable, however, that because the case of leprosy was so
grave and difficult, the decision concerning it was, by the inter
pretation and decree of the pontiffs, reserved for a Chief Priest,
as is here said, that is, for one of the twenty-four heads of the
priests, who each in turn presided for a week over the rest of the
priests, and the sacrifices, and the other offices and rites of the
Temple, according to the institution of David, as appears from
i Chron. xxiv. 3, &c.
. Ver. 45. But he, being gone out, began to publish and to blaze
abroad the word, i.e., the fact of the miracle of his leprosy having
been healed by Christ. For he thought that this was for the
glory of God and Christ, although Christ, out of humility and
modesty, had enjoined silence; but he himself did not consider
this command binding upon him.
So that he could not openly go into the city, without feeling His
modesty hurt by the honour and applause of the people. Or
could not may mean would not. For so could is often put for
would, as Nazianzen shows by many examples (Orat. 4, de
Theolog.\
S. MARK, C. It.
CHAPTER II.
I Christ Jieahth one sick of the palsy, 14 calleth Matthew from the receipt of
custom, 15 eateth with publicans and sinners, 1 8 excuseth his disciples for
not fasting, 23 and for plucking the ears of corn on the Sabbath-day.
Ver. i. And again He entered into Capernaum after some days.
A few MSS. read, after eight days.
Ver. 2. And many came together, so that there was no room, &c.
See what is said in the Introduction to this Gospel.
Ver. 5. Son, thy sins are forgiven thee. Hear Bede, " When He
is about to heal, He first forgives the man his sins, to show that
he was suffering for his faults." For men are afflicted with bodily
ills, either for the increase of merit, as Job and the martyrs; or
for the preservation of humility, as Paul ; or for the correction of
sin, as the sister of Moses, and this paralytic; or for the glory
of God, as the man who was born blind ; or for a beginning of
damnation, as Herod.
Bede adds that this paralytic was carried by four bearers, to
signify that a man in the faith of his soul is lifted up by four
virtues to deserve soundness, namely, by prudence, fortitude, justice,
and temperance.
Ver. 14. He saw Levi (the son) of Alp keens, i.e., He saw Matthew,
who by another name is called Levi before he was called by
Christ, for after his vocation he is always called Matthew. Of
Alphczus, i.e., the son, as the Syriac expresses it. This Alphaeus
is a different person from the Alphasus who was the husband of
Mary of Cleopas, who was the father of James the Less and Jude
CHRIST THE LORD OF THE SABBATH. 377
(Matt. x. 3). Luke and Mark call Matthew Levi, out of regard
for his good name, because this name of Levi was known but to
few. But he calls himself Matthew, to humiliate himself, and to
profess openly that he was a sinner and a publican.
And rising up, &c, i.e., leaving everything. Wherefore Bede
saith, "He left his own possessions who was wont to seize those
of others. He left also the accounts of his taxes imperfect, and
not cast up, because the Lord had so inflamed him that he
straightway followed Him who called him."
Ver. 26. Under Abiathar. You will say that it is said in
i Sam. xxi. 6 that this was done under Ahimelech, the father of
Abiathar. I answer, first, that Abiathar was even then the pontiff
together with his father, because when his father was absent, or
sick, or otherwise engaged, he discharged the High Priest s office ;
and he was shortly to succeed his father, at his death, in the
pontificate. Listen to Bede : That the Lord calls Abiathar the
High Priest instead of Ahimelech involves no discrepancy, for
both were on the spot when David came and asked for and
received the loaves. And when Ahimelech was slain by Saul,
Abiathar fled to David, and was his companion through the whole
of his exile. Afterwards, when David was king, he received the
rank of the high-priesthood ; and continuing in the pontificate
during the whole of David s reign, he became much more cele
brated than his father, and so was more worthy to be called
High Priest by the Lord, even during his father s lifetime.
Second, and better, It is clear from Scripture that both father
and son bore both names, and were called sometimes Abiathar,
sometimes Ahimelech. This appears from 2 Sam. viii. 17, i
Chron. xviii. 16 and xxiv. 6. So Jansen, Toletus, &c.
The Sabbath was made (Syr. created) for man, &c. That is, the
Sabbath was instituted for the benefit of man, that man, by the
rest of the Sabbath, should refresh and restore his body, fatigued
by the continuous labour of six days of the week ; and that he
should apply his mind to the things which concern his eternal
salvation, such as hearing and meditating upon the law of God.
S. MARK, c. If.
The force of the argument is this: Since the Sabbath was insti
tuted for the sake of man, and not man for the sake of the
Sabbath, therefore, if the Sabbatical rest be hurtful to man, it must
be abandoned, and the labour undertaken that man may be bene
fited. Therefore rightly do I permit My disciples to engage in the
moderate labour of plucking the ears of corn on the Sabbath,
to satisfy their hunger. For it is better that the rest of the
Sabbath should be broken than that men should perish.
Therefore the Son of Man, &c. Some understand the therefore
in this place as properly inferential from what has gone before,
thus : Since the Sabbath was made for man, and the Son of Man,
that is, Christ, is Lord of all men, and of all things which pertain
to man s health, therefore He is Lord also of the Sabbath, so as
to be able to dispense from it. But it is better and simpler to
take the therefore not as inferential, but as complementary for
lastly i in short. Wherefore the Arabic so translates, and makes
the passage of the following effect : " Lastly, the Son of Man,
that is, I, Christ, because I am the Messias and God, am
Lord of the Sabbath, I who instituted it at the beginning for
man s benefit, and therefore am able for the benefit of man to
order, to relax, or to abolish it. This is the fresh and final reason
by which Christ proves to the Scribes that it was lawful to pluck
the ears of corn on the Sabbath to satisfy hunger."
Mystically: Says Theophylact, Christ healing on the Sabbath
signifies that those who have rest in their passions are able to
heal sinners agitated by their passions, and lead them to virtue.
More fully Bede. The disciples, he says, are teachers. The corn
means those planted in the faith, whom the teachers visit, and
hungering for their salvation, pluck away from earthly things. And
by their hands, i.e., by their examples, they bring them away from
the lust of the flesh, as it were out of husks. * They eat them,
that is, they incorporate them as members into the Church. And
they do it upon the Sabbath, because this is for the hope of
future rest.
THE SABBATH. 379
CHAPTER III.
I Christ healeth the withered hand, 10 and many other infirmities: II rebnketh
the unclean spirits: 13 chooseth his twelve apostles: 22 convinceth the
blasphemy of casting out devils by Beelzebub: 31 and sheweth who are his
brother, sister, and mother.
Ver. 4. And He saith to them, Is it lawful to do good on the
Sabbath-days, or to do evil ? to save life, or to destroy ? But they
held their peace. The translator reads fi-o?J<ra/, that is, to destroy.
We now read a-roKre/Va/, i.e , to kill. But to destroy is better,
For the Gospel is speaking of a maimed person, who had a
withered hand, not of one who was dead. With reference to
healing this maimed person, the Scribes had proposed a doubt
or scruple, Is it laiuful to heal on the Sabbath-days ? Christ
resolved this doubt by means of another question, not dubious,
but plain, Is it lawful to do well on the Sabbath, or to do evil ;
to save a soul, or to destroy it? (Vulg.). A soul, i.e., a man, says
S. Augustine. The meaning is, if any one should not succour
or do a kindness to one who is sick or heavily afflicted, like this
maimed man, on the Sabbath, when he is able to do it, as I,
Christ, am able, he does him an injury; for he refuses him the
help which is due to him by the law of love. In a similar sense
S. Augustine says, "If thou hast not fed the hungry, thou hast
killed him," because thou hast allowed him to die of hunger.
In like manner, if thou hast not delivered him who was about
to be killed by a robber, when thou mightest have done so, thou
hast slain him; for his death will be reckoned to thee by God
380 S. MARK, C. III.
for guilt and punishment, in exactly the same manner as if them
hadst killed him thyself. Christ, therefore, signifies that not to
do good on the Sabbath to a sick person, wheji thou art able,
is to do him evil. But it is never lawful to do evil. Therefore
it is always lawful to do good to such persons, even on the
Sabbath. For the Sabbath is devoted to God and good works.
And thus it is a more grievous sin to do evil on the Sabbath
than upon other days. For by this means the sanctity of the
Sabbath is violated, even as by doing good upon it it is the
better kept and hallowed.
Ver. 5. And looking round upon them with anger. Being angry
at their unbelief, says the Interlinear, showing by His countenance
that He was wroth with the blind, and obstinate, and perverse
minds of the Scribes, in that they ascribed Christ s miracles of
goodness, which He wrought upon the Sabbath, to a breach of
the law enjoining the observance of that day. From hence it is
plain that there was in Christ real anger, sorrow, and the rest
of the passions and affections, as they exist in other men, only
subject to reason. Wherefore anger was in Him a whetstone of
virtue. "Anger," says Franc. Lucas, "is in us a passion; in
Christ it was, as it were, an action. It arises spontaneously in us ;
by Christ it was stirred up in Himself. When it has arisen in
us, it disturbs the other faculties of the body and mind, nor
can it be repressed at our own pleasure ; but when stirred up in
Christ, it acts as He wills it to act, it disturbs nothing, in fine,
it ceases when He wills it to cease."
This is what S. Leo (Epist. u) says, "The bodily senses were
vigorous in Christ without the law of sin : and the reality of His
affections was governed by His soul and deity."
Lactantius says (lib. de Ira Dei ex Position.}, "Anger is the
lust of punishing him by whom you think yourself to have been
injured." Wherefore anger in other men springs from self-love;
but in Christ it sprang from love of God, because He loved God
perfectly. Hence He was infinitely grieved and angry at offences
against God by reason of sin, and committed by sinners, wishing
EXTENT OF THE DEVIL S KNOWLEDGE. 381
to compensate for those offences by punishing or correcting sinners
and unbelievers. Wherefore Christ s anger was zeal, or seasoned
with zeal, even as in the angels and the blessed it is not anger
but zeal. (See S. Thomas, $p. q. art. 9.)
Being grieved at the blindness, Syriac, hardness or callousness,
of their hearts. Grieved, Gr. ffuXl.wroufievoc, i.e., condoling with
and commiserating them, because, being blinded and hardened by
envy and hatred, they would not acknowledge Him to be the
Messiah, but spake evil of His kindness to the sick upon the
Sabbath-days. It is meant, therefore, that the anger of Jesus
did not proceed from the desire of vengeance, but was mingled
with pity ; and that Jesus was angry with sin, but sorry for sinners,
insomuch as He loved them, and strove to save them. Lastly,
all such anger is mingled with sorrow ; for he that is angry grieves
for the evil at which he is angry. Thus the sorrow for the evil
causes and sharpens anger, that it may strive to remove the evil
at which it is grieved.
Ver. 9. That a little ship should wait upon Him. Gr. y>o<r-
xapnpf, i.e., should be close at hand, that He might betake
Himself to it when the multitude pressed upon Him.
Ver. 10. Plagues, Gr. ^a<yr/ya;, i.e., scourgings, viz., strokes and
diseases, with which God chastises and scourges men on account
of their sins.
Ver. ii. And unclean spirits fell down before Him, i.e., they
fell down, kneeling at His feet, not out of love and devotion, but
from fear, deprecating punishment, that He would not drive them
out of the men, and banish them to hell.
Saying, Thou art the Son of God. You will ask whether the
devils really knew that Jesus was the Messiah or the Christ, the
Son of God? I answer, it is plain from this passage, and from
S. Matthew viii. 29, and from S. Luke iv. 41, and from the
Fathers and commentators generally, that the devils, although
they did not fully know Christ at His baptism, and before His
baptism, because they afterwards tempted Him, that they might
learn who He was; yet subsequently they did recognise who He
382 S. MARK, C. III.
was, from the many and great miracles, which they clearly saw
were true miracles, and far transcending their own power and
that of the angels. They saw that what Christ did was wrought
by the alone power of God, with this end in view, that He
might prove, first, that He was the Messiah promised to the
fathers ; second, that He was God, and the Son of God. Where
fore, I say that the devils knew that Jesus was the Messiah and
the Son of God, especially when they compared the Scriptures
and the ancient prophecies with the miracles of Christ. For they
saw that Jesus was to be such a person, and would work such
miracles, as they had predicted.
Observe, however, that the devils did not so clearly know this
truth, as not, on the other hand, when they thought of the great
ness of the mystery, and of the infinite dignity and humiliation
of Christ incarnate (which would appear a thing of itself incredible,
especially to the devil, being most proud), somewhat to hesitate
and be in doubt whether Jesus were really Messiah and the Son
of God. They the more hesitated, yea, they were ignorant of the
object and fruit of this mystery, that indeed by the incarnation
and death of Christ men were to be redeemed, and that the
kingdom of God was to be erected in them. Especially were
they blinded by their hatred of Jesus, because they saw that many
souls were delivered from them by Him. Hence they felt that
He must be altogether opposed and crushed by them. Whence
it came to pass that they, being blinded by their hatred of Jesus,
did not understand the Holy Scriptures, otherwise so plain, con*
cerning the cross of Christ and our redemption thereby. Thus,
by means of the Jews, they crucified and slew Jesus as an irre
concilable enemy ; and thus they ignorantly destroyed their own
kingdom. Thus S. Leo (Serm. 9, de Pass.), "Nor did the devil
himself perceive that by his rage against Christ* he destroyed his
own principality ; who would not have lost the rights he had
gained by his ancient fraud if he had refrained from shedding
the blood of the Lord Jesus. But by his malice, being greedy of
doin. ;hnrm. when he rushes upon Him, he falls; when, he would
BOANERGES. 383
capture, he is taken ; whilst he pursues a mortal* he stumbles
against the Saviour."
And Simon He surnamed Peter. Several Greek codices prefix to
these words, vpurov 2/>wy, first Peter. The rest omit them. The
.same thing is sufficiently gathered from the fact that Peter is here
first named by Christ, and his name changed, so that he who was
first called Simon, is afterwards called in Syriac Cephas, in Greek
and Latin Petrus, that is, a rock, because he was to be made
by Christ the rock and foundation of the Church.
And James the son of Zebedee (James is named first because he
was the elder), and John the brother of James. And he called
them Boanerges, which is, Sons of thunder. He saith not name,
but names, because they were two. They were thunderers, thun
dering forth, as it were, Christ s Gospel and doctrines.
Boanerges: so the Arabic, Egyptian, and Persian. The Ethiopic
has Baanerges. This name is a corruption, for in Hebrew, or
rather in Syriac, it would be Banerges or Bonerges, as it is found
in certain MSS., as Franc. Lucas attests in his Notation. For the
Syrians, like the Bavarians and the Westphalians, pronounce the
vowel a like o, and e like a. For Semuel they say Samuel, and for
bene, or sons, bane. It may be that Banerges has been changed
into Boanerges by persons ignorantly supposing that boa signifies
the sound of thunder.
Banerges, as Jansen observes, is a compound word, consisting
of M3, bane, sons, and TO, regesch, a roaring, i.e., of tJmnder.
Thus Jupiter is called by the Greeks tyippepervi;, loftily roaring,
i.e., thundering on high. The Syriac version has in this place bane,
reges, sons of thunder, instead of the Hebrew expression, bene raam.
For Christ here spake in the Syriac of that age. There is here,
then, a metathesis or transposition of the letters r and e, banerges,
instead of bane reges. A similar transposition is common in many
languages, as Angelus Caninius shows (Hellen. p. 64). Thus, for
xap&ia, the Greek poets say xpadlrj, xparepfe for xaprepos; for
tevpov the Latins say nervus ; for apira%, rapax ; for /*op<^,
forma. Punic has . gera-c for uKpa, i.e., arx,- a citadel. Etruscan
384 S. MARK, C. III.
has bigr, virgo, a virgin ; darag, gradus, a step ; elmara. inulier, a
woman ; cabbirim, cherubim, &c.
The meaning, then, is as follows : Christ called James and John
by a new name, Banerges, Sons of thunder , because He charged
them above the rest of the Apostles with the glorious preaching
of His Gospel, that by the holiness of their lives and their miracles
they might be like thunderbolts, and might, by the power of their
voices, shake as with claps of thunder unbelievers and barbarians,
and bring them to repentance and a holy life. This appears in
the history of S. James. Because of his liberty and zeal in
preaching, he was the first among the Apostles to incur the wrath
of Herod and the Jews, by whom he was beheaded (Acts xii.).
The same converted the Spaniards, and by their means the
inhabitants of the East and West Indies, to the faith of Christ.
John preached for a very long period, and very efficaciously. He
was the last of the Apostles to depart this life, which he did
after he had subdued Asia and other provinces to Christ by his
preaching. Hence, also, his Gospel begins with divine thunder,
as it were an eagle of God crying with a voice of thunder,
In the beginning was the Word, and the Word was with God, and
the Word was God (S. Epiphanius, Hceres. 73). Wherefore, when he
was writing his Gospel, there were lightnings and thunderings from
heaven, like as it lightned from Mount Sinai when God gave the
law to Moses. So Baronius shows from Metaphrastes (A.D. 99 in fine}.
See what I have said on Ezek. i. 14, on the words, " They went like
a flash of lightning," where I have given a threefold meaning to the
expression, Sons of thunder. Thus Pericles, as an orator, seemed, says
Quintilian, not so much to speak as to thunder and lighten. Where
fore he was called by the poets the Olympian, that is, the heavenly.
Ver. 21. He. is beside himself. See what has been said on S.
Matt. xii. 46. The Arabic has, saying that lie is foolish. The
Greek is ejetfnj, i.e., He has gone out of His mind, through too
great piety and zeal. The Syriac renders literally. Others render
differently, saying that He has swooned^ from hunger, because, on
account of the multitude, He had no leisure to eat
THE GOSPEL NOT TO BE HID. 385
CHAPTER IV.
I The parable of the sower, 14 and the meaning thereof. 21 We must com
municate the light of our knowledge to others. 26 The parable of the seed
growing secretly, 30 and of the mustard seed. 35 Christ stilleth the
tempest on the sea.
Ver. 10. And when He was alone: Gr. xara,aoW;, Vulg. singu-
laris, solitary, by Himself.
The twelve that were with Him asked Him. The Greek, Syriac,
and Arabic have with the twelve, meaning that the seventy dis
ciples, who, with the twelve Apostles, were followers of Jesus, asked
Him what was the meaning of the parable of the Sower.
Ver. 21. Doth a candle come in, i.e., is it brought into a house,
to be put under a bushel or under a bed? That it should be hidden
under a vessel? No! but that it should be exposed publicly, and
give light to all. Christ signified by this parable that it was not
His will that the mysteries of this parable and the other doctrines
of the Gospel should be concealed and hidden, but that His
disciples should unfold them in their time, and communicate to
others who at that time were not able to receive them. It was
His will that they should publish and preach them openly. This
is plain from what follows.
Ver. 22. For there is nothing hid which shall not be made mani
fest; -neither was it made secret, but that it may come abroad.
This is the Greek and Latin reading. Although the doctrine of
the Gospel and My deeds and words are as yet hidden and
secret, I do not wish them always to remain so. At the proper
VOL. in. 2 u
386 ; S. MARK, C. IV.
time they must be openly proclaimed by you, O My disciples.
So SS. Jerome and Bede. This is what Christ says in S. Matt.
x. 27, What I say unto you in darkness, that speak ye in light, &c.
Ver. 24. And He said tinto them, Take heed what ye hear.
The meaning, says Euthymius, is, " Attend to the things which ye
hear of Me, that ye may understand them, and commit them to
memory, that when the proper time shall arrive ye may com
municate them to others." And He assigns the reason, which, as
Theophylact says, is, " That none of My words may escape you."
Hear Bede, " He teaches us carefully to hear His words, in such
manner that we should carefully digest them in our hearts, and be
able to bring them forth for the hearing of others."
In what measure you shall mete, it shall be measured to you
again, and more shall be given to you. He means, if ye largely
and copiously communicate and preach My doctrine to others, I
also will copiously impart to you more understanding and greater
wisdom, grace, and glory, as a recompense and reward to you.
Thus fountains, the more they pour out above, the more they
receive from below. Therefore, let preachers, teachers, and cate-
chists learn from this promise of Christ, that the more pains
they bestow in teaching others, the more grace and wisdom they
will receive from Christ themselves, according to the words, " He
that soweth sparingly shall reap also sparingly, and he that soweth
in blessings," i.e., abundantly, "shall reap also in blessings " (2 Cor,
ix. 6), Vulg.
Ver. 25. For he that hath, to him shall be given; and he that
hath not, that also which he hath shall be taken away from him.
Hath, that is, uses, and shows that he hath by using. For such
a one hath indeed, but he who useth not a gift or grace hath it
but in name. This is what theologians say, that he who uses his
grace hath it in a second act ; but he who uses it not hath it only
in the first act, that is, in power and possession. The meaning
therefore is, he who, by study or by imparting to others, uses
learning given him by God, an increase of learning shall be given ;
but from him who uses not his learning, shall God take it away.
THE SPIRITUAL HUSBANDRY. 387
Ver. 26. And He said, So is the kingdom of God, as if a man
should cast seed into the earth. This is another parable, different
from that of the Sower, which precedes it. Both, however, are
taken from seed, but differently applied and explained. Moreover,
by the seed, as SS. Chrysostom and Bede rightly explain, both here
and in S. Matt, xiii., is signified evangelical doctrine. By the
field, hearers ; by the harvest, the end of the world, or each one s
death, is meant.
Ver. 27. And should sleep, that is to say, the sower, and rise,
night and day, and the seed should spring and grow up whilst
he knoiveth not. Some refer the words rise night and day to
the seed ; meaning that the seed should germinate, it knoweth
not how, that is, like a man sleeping. More obviously, S.
Chrysostom, Theophylact, Maldonatus, and others refer the
words to the sower, so that night pertains to the word sleep,
day to the word rise. The meaning is, As the husbandman
who has sowed is sleeping idly in the night, and is employed
in various occupations during the day, and thinks not about the
seed, that seed is germinating by its own innate force, and is
growing up whilst the husbandman knoweth it not. So also it
puts forth first the blade, then the ear, and then the full corn in
the ear. So, too, in the same manner is the doctrine and preach
ing of the Gospel. They were sown by Christ and His Apostles,
that is, they were preached from small beginnings. But by degrees
they grew insensibly into the mature and mighty harvests of the
faithful, whilst Christ was, as it were, sleeping in heaven, and per
mitting the Jews and unbelieving nations and tyrants to rise up
against His Apostles, and persecute and kill them. It increases, I
say, and propagates itself gradually, until it fills the world, when,
the harvest being ripe, the corn, i.e., the elect, shall be gathered
into the granary of heaven.
By this parable, then, is signified the power of the Gospel, which
by degrees has pervaded the whole world, and is converting it to
Christ. Tacitly, also, it is signified that preachers of the Gospel
must not glory in their preaching, as though they by it were convert-
338 S. MARK, C. IV.
ing the world. For, as the Apostle saith, "Neither he that planteth
is anything, nor he that watereth, but God that giveth the increase
(i Cor. iii. 7). Christ further intimates that preachers ought not
to be downcast if they see small and tardy fruits of their preaching,
because God will, by the few converted by them, gradually con
vert many more. So S. James, by means of seven, or, as some
say, by nine, whom he converted in Spain, converted the whole
country.
Ver. 28. For ihe earth of itself bringeth forth fruit ; first the
blade, then the ear, afterwards the full corn in the ear. Arabic,
Because the earth alone bringeth forth fruit ; . . . afterwards the ear
is filled, and when the fruit is perfect, then the sickle is applied,
because it is harvest. Thus, in like manner, by the preaching of
the Gospel, the faith of Christ and His Church grew by various
degrees of increase.
Moraliter : Expositors adapt these three expressions, blade,
ear, full corn, to a threefold increment of virtues and merits.
For the earth of our heart germinates, first, the blade, when it
conceives good desires ; secondly, the ear, when it proceeds to
earnest working; thirdly, the grain, when it brings the works of
virtue to full maturity and perfection. Theophylact says, " The
blade is the beginning of good ; the ear is when we resist temp
tations ; the fruit is perfect work."
Hear S. Gregory (Horn. 15, in Ezek.\ "To produce the blade
is to hold the first tender beginning of good. The blade arrives
at perfection when virtue conceived in the mind leads to ad
vancement in good works. The/tf// corn fructifies in the ear when
virtue makes such great progress that it has its perfect work."
Christ here intimates that the Apostles, and those who work
for the conversion of souls, ought with long-suffering to await
the fruit of their labours, as husbandmen do. They ought to
cherish those who are tender in the faith, and gradually lead
them on to the height of virtue by teaching, admonishing, and
exercising them. Let no one, therefore, says Bede, who is
beheld to be of good purpose in the tenderness of his mind, be
CHRIST IN THE SHIP. 389
despised, because the fruit takes its rise from the blade, and
becomes corn.
Symbolically: The Scholiast says the blade was in the la\v of
nature, the ear in the law of Moses, the fruit in the Gospel.
Ver. 29. And when the fruit is brought forth, immediately he
putleth in the sickle. Greek, orav oe xot,pa.dZ> 6 Kapvo;, that is,
when indeed the fruit has brought itself forth ; for fruit is here in
the nominative case. The Syriac has, when it has become fat :
Arabic, when it is perfect. This is a Hebraism, for in Hebrew
verbs in the conjugation Hitpacl have a passive, or reflex,
signification, by which the agent receives the action in himself,
so that the agent is the same as the recipient of the action.
Wherefore some codices read, when the fruit has produced itself.
Otherwise Maldonatus explains, " When the fruit, that is, the seed
itself, which was the fruit of former seed, shall have brought:
forth, that is to say, other seed from itself."
Ver. 33. And with many such parables He spake the word
unto them, as they were able to hear it, that is, as they were
worthy to hear, as Maldonatus says, from Bede and Euthymius.
More simply and plainly, Theophylact and Franc. Lucas explain
with such, i.e., common and easy farab&s, which all could under
stand, not with what was abstruse ; so that they might take in
their literal drift, and perceive that there was something heavenly
and divine lying beneath the surface, although they did not
comprehend each particular. Thus, by what was known of the
parable they were stirred up by Christ to investigate what lay
hid.
Ver. 36. As He was in the ship. The disciples took up
Christ upon the deep sea, that they might cross over it with
Him ; Christ, I say, as He was in the ship, namely, sitting and
teaching the people standing on the shore. This is plain from
ver. i, for afterwards it appears that He changed His position,
sleeping in the ship. It marks the ready obedience of the
disciples, and in turn Christ s facile accommodation of Himself
to their promptitude, that He might escape the tumult of the
39O S. MARK, C. IV.
thronging multitude. The Syriac translates, when He was in
the ship j the Arabic, they took Him up in the ship.
And there were other ships with Him. It happened by the
counsel of God that the many persons who were carried in
those ships should be spectators and witnesses of the miracle
very shortly to be wrought by Christ, namely, the appeasing the
tempest.
THE LEGION OF DEVILS. 391
CHAPTER V.
I Christ delivering the possessed of the legion of devils, 13 they enter into the swine.
25 He healeth the woman of the bloody tssue, 35 and raiseth frovi death Jairus
his daughter.
Ver. 7. / adjure thee by God. Because the devil knew that
Christ would grant nothing to his prayers or deserts, he inter
poses the name of God, to which he knew Christ gave the
highest reverence. It was as though he said, " I entreat Thee,
by the authority of the Divine name, and as far as I can, I
constrain Thee, that Thou wilt not cast me out of this body,
and banish me to hell." For this was the greatest torment to a
demon.
Ver. 9. My name is Legion; Syriac, our name, &c., adding, by
way of explanation, for we are many. A legion contained pro
perly 6666 soldiers. See what is said in Matt. xxvi. 53. In
this place a certain number is put for an uncertain. Observe,
the devil is God s ape. Hence he imitates God, who is "the
Lord of hosts," that is, of angels. In a like way the devil calls
himself legion, because he leads out many companions into line of
battle to fight against God and His faithful people. Wherefore
men have a right to dread that battle, knowing that their war
fare is not with men, but devils, and those many in number, who
conspire for their destruction. Therefore they ought to implore the
help of God and the holy angels, as Elisha did (2 Kings vi. 17).
Ver. 25. And a woman which had an issue of blood, &c. This
3Q2 S. MARK, C. V.
woman was of Csesarea Philippi, which was formerly called Dan,
and afterwards Paneas. This is the celebrated woman who,
being healed by Christ of her issue of blood, erected in memory
of so great a benefit that statue to Christ at Caesarea Philippi
from whose base grew an herb which cured all diseases (Eus. H.
E. vii. 14). Julian the Apostate threw the statue down, and set up
one of himself in its place. But this was shivered to pieces by
lightning, as S. Jerome testifies, and the Tripartite History (/. vi.
c. 19). Our innovators, who cast away, burn the relics of the
saints, whilst they preserve and venerate the relics of their own
leaders, act like Julian the Apostate. For the Zuinglians, or
followers of Zuinglius, preserve with great devotion his heart,
which was found among the ashes when he was burnt. So says
Cnpito in his Life of Zuinglius.*
It is not probable that this woman who had the issue of
blood was Martha, the sister of Mary Magdalene, as S. Ambrose
thinks (lib. de Salom. c. v.). For Martha lived at Bethany, near
Jerusalem, not at Csesarea. The Gospel of Nicodemus says that
her name was Veronica, the same who gave Christ a handker
chief to wipe the sweat when He was going to be crucified, and
on which He left an impression of His face.
Ver. 28. For she said, If I shall touch but His garment, I shall be
whole. Matthew (ix. 20), instead of garment, has the hem of His
garment. This hem was a fringe of threads attached to the
bottom of the robe, of a hyacinth or violet colour, which God
commanded the Jews to wear, that it might put them continually
in mind of God s precepts and of heaven itself. This Christ wore,
according to the law, as a mark that He belonged to the Jewish
race and religion.
There is here an example and proof of the use and efficacy
of holy relics. For of such a nature was the, hem or fringe of
Christ which healed her that had the issue of blood. Calvin
* Zuinglius fell in battle. Does a Lapide refer to his body being burnt after
his death ? ( l^rans. )
VALUE OF RELICS. 393
replies that the woman was superstitious, and that a certain
amount of superstition was mingled with what she did. But
Christ and Mark refute this; for they ascribe her healing
not to superstition, but to her faith, and commend her for it.
For in the 3Oth verse it is said, And Jesus , immediately knowing
in Himself that virtue was gone out from Him (de illo\ i.e., from
(de) His fringe. And 34, Daughter, thy faith hath saved thee, go
in peace. Rightly says S. Hilary, " Like as the Author of nature
has given to a magnet the power of attracting iron, so did
Christ give to His garment the power of healing her who touched
in faith." And if it were so with a garment, how much more
with the Eucharist? Hence S. Gorgonia was healed of a severe
disease by touching the Eucharist. (See Nazianzen, Orat. n.)
So, too, was S. Catherine of Sienna, and many others. (See
Salmeron, torn. 6, tract. 15.)
Tropologically : The issue of blood, says Bede, is fleshly delight,
as gluttony, luxury. The most pure flesh of Christ heals these
when piously received in the Eucharist.
Ver. 30. And Jesus . . . had gone out of Him, and had healed
her ; not as if any quality had gone out from Christ s hem, or as if
this virtue had gone from place to place, from the hem into the
woman who had the issue of blood, but by reason of the effect
which it produced in the woman. For the virtue abiding in Christ
wrought the effect of healing in the woman. Like as, saith Theo-
phylact, the learning of doctors is said to be communicated to
their disciples, when, nevertheless, the learning itself remains in the
doctors, and produces its effect only, that is, a like knowledge in
the disciples.
Observe, this virtue of healing and working miracles conferred
by the Word upon the humanity of Christ, was not a physical
quality. For that would have been infinite, as having divine and
infinite efficacy, of which the humanity of Christ was not capable,
being created. But it was a moral quality, that is to say, an
instrumental virtue. For the humanity of Christ did these things
as an instrument of the divinity.
394 S. MARK, C. V.
Who hath touched My garments ? Christ asks this question,
says Bede, that the healing which He had given to the woman,
being declared and made known, might advance in many the
virtue of faith, and draw them to believe in Christ.
Ver. 33. But the woman fearing and trembling, knowing what was
done in her, came and fell down before Him, and told Him all the
truth. Fearing and trembling, not because she had been guilty of
an act of superstition, as Calvin would have it, but because she had
approached secretly, and, unclean, had touched Christ the clean,
and had, as it were, stolen a gift of healing from Christ without
His knowledge. Therefore she was afraid lest Christ should rebuke
her, or lest He should recall the benefit, or afflict her with a worse
evil. Hence it is plain that she had not perfect faith and hope in
Christ, or she would not have thought that she could be hid from
Him, nor would she have been afraid of Him. Wherefore Christ
said, to reassure her, Daughter, be of good courage, as Matthew says.
Ver. 34. But He said to her, Daughter, thy faith hath made thee
whole. Christ here confirms the healing which had been con
ferred upon this trembling woman. It was as though He said to
her, "Not My mere fringe, which with great faith of obtaining
healing thou hast touched, hath saved thee, but chiefly My omni
potence, but secondarily thine own faith. For this, either as a
disposition or a meritorious cause, has delivered thee from the
issue of blood, which deliverance I ratify and confirm."
Go in peace. For God dwells in peace, that she may know that
she is cleansed from her sins. For whom Christ healed in body,
He likewise sanctified in soul.
Ver. 39. The damsel is not dead, but sleepeth. For although she
is really dead, yet she shall be forthwith awakened by Me from
death as from sleep. Or, as the Scholiast in S. Jerome says, " To
you she is dead, to Me she sleepeth."
Talitha cumi. In Hebrew a boy is called ieled, for which the
Syrians and Chaldeans say tali, from whence comes the feminine
talitha, that is, girl. Cumi means arise, that she being dead should
arise from the bed. Moreover, that Mark might give greater
TALITHA CUMT. 395
emphasis, and express the sense of one who called and com
manded, he added, I say unto thee, as S. Jerome says.
Ver. 42. And immediately the damsel rose up and walked, that she
might show she was alive. Mystically, as Bede says, "The soul,
when raised from sin, ought not only to arise from the filth of its
wickedness, but should advance in good works."
Ver. 43. And commanded that something should be given her to eat,
that He might show that she not only had arisen, but was in good
health and hungry. For boys and girls are wont, when they
awake out of sleep, if they are well and strong, to ask for food.
And death was to her in the place of sleep, as Christ says in the
39th verse.
396 S. MARK, C. VI.
CHAPTER VI.
I Christ is contemned of his countrymen. 7 He giveth the twelve power over
unclean spirits. 14 Divers opinions of Christ. 27 John Baptist is beheaded,
29 and buried. 30 The apostles return from preaching. 34 The miracle of
five loaves and two fishes. 48 Christ walketh on the sea : 53 and healeth all
that touch him.
Ver. i. Going out from thence, i.e., from Capernaum, where He
raised Jairus daughter.
He went into His own country, i.e., to Nazareth, where He was
brought up.
Ver. 2. They were in admiration at His doctrine: literally, they
admired in His doctrine. This is a Hebraism. For the Hebrews
use 2 as a preposition of contact either corporal or mental in the
place of an accusative Thus they say, / touch in the hand, instead
of, / touch the hand ; I believe in God, instead of, / believe God ;
I admire in wisdom, for / admire wisdom.
Ver. 5. And He could not do any miracles there. Could not, i.e.,
would not, because He did not think it proper to give what was
holy to dogs, that is, to force His miracles upon unbelieving and
ungrateful citizens. So could not is used for would not (Gen. xxxvii.
4, and John vii. 7). " Because," says Victor of Antioch on this
passage, "two things must coincide for the attaining of health,
namely, the faith of those who need healing, and the power of
him who will heal ; therefore, if either of these be wanting, the
blessing of a cure will not readily be attained."
Ver. 6. He wondered because of their unbelief. This seems to
EXTREME UNCTION. 397
conflict with what is said in Luke iv. 22, And all bare Him
record, and wondered at the gracious words which proceeded out of
His mouth. I answer, that the inhabitants of Nazareth wondered,
indeed, that Jesus, the son of a carpenter, their well-known neigh
bour, should be so wise and eloquent, and yet were incredulous
with respect to His doctrine and person, that He was in very deed
the Messias or Christ. And that this was so is plain from what
Luke subjoins.
Ver. 13. They anointed with oil many that were sick, and healed
them. Some are of opinion that this anointing was the same as
that of which S. James speaks in his Epistle (v. 14), that is to say,
the Sacrament of Extreme Unction. So Bede, Theophylact, Lyra,
and others, who think that the Sacrament of Extreme Unction was
at this time instituted by Christ, and that the Apostles by His
command conferred it upon the sick, although they had not as yet
been ordained priests.
But the contrary seems more probable : i. Because the priest
alone is the minister of this sacrament ; but the Apostles were not
yet priests, for Christ created them priests afterwards.
2. Because the Apostles here anointed all sorts of sick persons,
those not baptized, and those not about to die. But Extreme
Unction is conferred only upon those who are baptized, and in
danger of death.
3. All who were here anointed by the Apostles were healed.
But this is not the case in Extreme Unction, which lias primary
reference to the health and strength of the soul.
4. Because the Council of Trent (Sess. 14) says that the Sacra
ment of Extreme Unction was hinted at in S. Mark, but was
commended and promulgated to the faithful by S. James, the
Lord s brother. This anointing, therefore, was a type, and as it
were a prelude, of the institution of the Sacrament of Extreme
Unction, not the sacrament itself. This, then, was a miraculous
anointing, or a gift of miracles, bestowed upon the Apostles for a
time, that they might by its means confirm their preaching of Christ.
It was not the sacrament itself. So S. Genoveva and many holy
398 S. MARK, C. VI.
anchorites were wont to heal the sick by means of oil blessed by
them and sent to the sick. Victor of Antioch gives the reason
why they used oil rather than wine, "oil, amongst other things,
assuages the affliction of labours, cherishes light, and promotes
gladness." Oil, therefore, which is used in the holy anointing,
signifies the mercy of God, the healing of disease, and the
enlightenment of the heart. In a similar way the baptism of
John was not a sacrament, but a type and prelude of the Sacra
ment of Baptism.
Ver. 1 6. Which Herod hearing, said, John whom I beheaded, he
is risen again from the dead. It was as if he said, The soul of John
has passed into Jesus, and so there, as it were, by rising again,
has become more divine, and works such great and stupendous
miracles. Luke (ix. 7) says that Herod doubted at first, but after
wards, on account of the universal fame of the miracles of Jesus,
believed that John had risen again in Him. So S. Chrysostom,
Theophylact, Augustine, and others. For the opinion of Pytha
goras concerning the metempsychosis or transmigration of souls
was then very prevalent. S. Chrysostom says, " How great a thing
is virtue ! for Herod fears even the dead man." For, as Rabanus
says, "it is agreed by all that the saints shall have greater power
when they rise again." So also Bede.
Ver. 1 7. For Herod himself had sent and apprehended John, and
bound him in prison for the sake of Herodias, the wife of Philip
his brother, because he had married her. This Herod was not the
Great, who was called Herod of Ascalon, who slew the infants of
Bethlehem, but his son, surnamed Antipas, who arrayed Christ in
a white robe and mocked Him. He it was who beheaded John
the Baptist.
You will say, Herod Antipas was only a tetrarch, for so Matthew
calls him (xiv. i). Why, then, does Mark here call him a king? I
reply, he calls him king because he was the chief potentate in his
tetrarchy, equal to a king in his kingdom. Wherefore he assumed
the name of king, and it was given him by others, even by S. Mat
thew himself (xiv. 9).
HERODIAS. 399
In prison. Josephus adds that John was incarcerated in the
fortress of Macher, on the confines of Galilee and Arabia, where
he was beheaded. This prison was made famous by S. John,
for the place, says Philo (lib. de Joseph}, was not so much a prison
as a school of discipline. Seneca says (in Consolat. ad Albmatri),
"When Socrates entered his prison, he was about to deprive the
very place of ignominy, for that could not seem to be a prison
where Socrates was." Whence S. Cyprian (lib. 4, epist. i, ad
Martyr.} says, "O blessed prison, which your presence has made
illustrious: O darkness, brighter than the sun himself, where the
temples of God have been!" The same (lib. 3, epist. 25) says
concerning the chains of the martyrs, "They are ornaments, not
bonds. They do not link the feet to infamy, but glorify them
for the crown." Wherefore S. Ambrose says (lib. de Joseph, c. 5),
"Let not the innocent be distressed when they are the victims
of false accusations. God visits His own, even in their prison.
Then, therefore, is there the more help where is the greater peril.
And what marvel is it if God visit those who are in prison, who
speaks of Himself as shut up with His people in prison ? I was
in prison, He says, and ye visited Me not " (Matt. xxv. 44).
On account of Herodias. This Herodias was the daughter of
Aristobulus, Herod s brother. Herod, then, had married her
who was his niece, being his brother s daughter. So Josephus.
Herodias, therefore, was the sister of Herod Agrippa, who killed
James, and who was himself slain by an angel (Acts xii.). Where
fore Rufinus, and following him S. Jerome, Eusebius, and Bede,
are in error, who say that she was a daughter of Aretas, a king of
the Arabians. For they confound Herod s first wife, who was the
daughter of Aretas, with Herodias, his second wife. For Herod
repudiated the daughter of Aretas to marry Herodias. For this
reason Aretas made war upon him, and cut his army to pieces, as
Josephus relates (lib. xviii. Antiq. c. 7), adding, " It was an opinion
among the Jews that Herod s army was destroyed by the just ven
geance of God because of John the Baptist, a holy man, whom
he had slain."
400 S. MARK, C. VL
His brothers wife. You will say that Josephus (lib. xviii. Ant.
c. 6, 7, 9) says that she was the wife of another Herod, who was
the brother of Philip and Herod Antipas. I reply that Josephus
is in error in this matter, as well as in many others ; unless you
choose to suppose that Herodias was previously married to Herod
Antipas. Josephus falls into another mistake in the same place,
when he says that John was put to death not because of Herodias,
but because Herod was afraid lest, on account of the concourse of
the people to John, an insurrection might occur.
Whether Herodias married Herod whilst her husband Philip
was alive, or after his death, commentators are not agreed. But
it is certain that either way it was an illicit marriage, and involved
incest, to which was added adultery, if Philip were still alive. For
by Leviticus (xviii. 16) it is forbidden for a brother to marry his
brother s wife if there were offspring of the marriage, and Philip
had left this dancing daughter, whom Josephus calls Salome.
But I say that Herod did marry Herodias during his brother s
lifetime, and against his will, and so committed a threefold sin,
the first, adultery ; the second, incest ; the third, violence. This
is proved : ist. Because Josephus expressly asserts it (lib. xviii.
Ant. c. 7). 2nd. Because the incestuous marriage took place about
the fifteenth year of Tiberius Caesar; for that was when John
began to preach, as is plain from Luke iii. i ; but Philip died in
the twentieth year of Tiberius, as Josephus affirms (xviii. 6), where
he praises him for his justice and modesty. 3rd. Because the
Fathers everywhere accuse Herod of adultery, because he took
away his wife from his brother, who was of a meek disposition,
whilst he was yet living. Thus Herod took advantage of his
gentleness.
Ver. 20. For Herod was afraid of John, knowing him to be a just
man and a holy. At first, therefore, it was only Herodias who
wished to kill John, as the rebuker of her adultery. Herod did
not assent, as Mark here signifies, and Luke (ix.). But afterwards
she persuaded Herod, which she did the more easily, because, as
Josephus asserts, he was of a malignant disposition, and prone to
CAUSE OF JOHN S DEATH. 4<DI
cruelty; and he was incensed against John on account of his
frequent reproofs. "Herodias was afraid," says Bede, "lest
Herod should some time or other come to a proper mind under
John s rebuke, and dissolve the marriage, and restore Herodias to
his brother Philip."
Ver. 22. And when the daughter of the same Herodias had come
in, and danced, and pleased Herod. That female dancers were
formerly introduced into their feasts by the Jews out of luxurious-
ness appears from Josephus (lib. xii. Ant. c. 4). That there was
a similar fashion among the Greeks we learn from Xenophon s
Symposium, and from Lucian s Dialogue de Saltatridbus, where
he shows by many examples, and by the opinions of philoso
phers, that dancing enervates even a manly mind. Truly saith
Ecclesiasticiis (c. 9), "Use not much the company of a female
dancer, nor listen to her, lest perchance thou perish through her
influence." Truly saith Remigius (on Matt, xiv.), " The shameless
woman brought up a shameless daughter, teaching her to dance
instead of to be modest. Nor was Herod less to be blamed for
allowing a woman to make a theatre of his palace-hall."
Ver. 25. I will that forthwith thou give me in a dish the head of
John the Baptist. You will say, John the Baptist was not, then, a
martyr, because Herod slew him not because of his faith, nor
because of his rebuking him for his adultery, but for the sake of
pleasing this dancing girl, and fulfilling his promise. I answer
by denying the conclusion. For, ist. This girl asked the head of
John at the instigation of her mother, who wished to cut off John
for reproving her adultery. Herodias, therefore, was the virtual
cause of John s death, because she impelled Herod to behead
him. 2nd. Herod assented to her. Knowing the malignant dis
position of his wife, he gave way to her, and killed John. 3rd.
Herod himself desired to kill John, as Matthew says expressly
(xiv. 5); but he did not dare to do it through fear of the people,
who made great count of John as a holy man. Lastly, many are
of opinion that probably all was done coilusively and of set
purpose namely, that Herod had suggested to Herodias that
VOL. III.
4O2 S. MARK, C. VI.
she should send her dancing daughter in to supper, and that she
should ask for the head of John; that thus he might have from
his promise a colourable pretext for killing him ; and that this
is the reason why Christ calls him a fox (Luc. xiii. 32). S. John,
therefore, was a victim of chastity, because he died a martyr for
it, like S. Paul, S. Matthew, S. Clement, and many others.
Moreover, S. Gregory Nazianzen assigns a loftier cause for the
early death of John from the hidden counsel of God (Orat. 20).
"Who," saith he, "was the precursor of Jesus? John, as a voice
of speech, as a lantern of light ; before Whom also he leapt forth
in strength, and was sent forward to Hades by Herod, that
there likewise he might preach Him who was shortly to come."
The same Nazianzen (Orat. 39) teaches that S. John, by the spirit
of prophecy, was aware of this his martyrdom. For he says, "I
ought, O Christ, to be baptized by Thee; yes, and for Thee."
For he had found out that he was to be baptized by martyrdom.
For he knew what was to come ; that as after Herod Pilate would
reign, so Christ would follow him after life was over.
Ver. 26. The king was sorry, i.e., he pretended to be so, say
SS. Hilary and Jerome. For he really wished John to be killed,
as Matthew says. Wherefore the Gloss on the fourteenth of S.
Matthew says, "Herod s sorrow was like Pilate s repentance."
And the Interlinear, "The dissembler showed sorrow in his face,
but was glad in his heart."
But more simply. S. Chrysostom and Euthymius think that
Herod was really sorry is the meaning of SS. Matthew and Mark.
For though he wished John to die, yet he was sorry for his cruel
and shameful death, that he should have killed so great a prophet
for the gratification of a dancing girl.
For his oath s sake. Herod made a pretext of his oath ; for he
knew that in such a case, that is, at such* an iniquitous and
sacrilegious a request of the girl, it was not binding. However,
he thought it a king s part not to retract it before the nobles,
according to the saying, The word of the king is the king. Thus
this worldling acted. Whence S. Augustine says, "A girl dances,
TIME OF JOHN S DEATH. 403
and a mother rages, and there is rash swearing in the midst of the
luxurious feast, and an impious fulfilment of what was sworn."
For, as S. Isidore says, faith ought to be broken in wicked
promises; that is, an impious promise which is fulfilled by a
crime.
Ver. 27. But sending an executioner, that is, a hangman; for
soldiers were executioners and attendants of the praetors, and were
armed with javelins (spicula). Hence they were called spiculators
(the word in the Vulgate translated executioner is spiculator).
Our Gretzer (lib. i, de Cruce> c. 25) is of opinion, from Suidas, that
hangmen (carnifices) were called speculators (for the Greek has
<ftrgxouXarw0a, which is really a Latin word, and the same as
speculator), Gr. oTrr^ag, because it was their office to spy out the
plans and movements of an enemy, to be around princes as their
bodyguard, and to execute those whom they condemned. So
also Franc. Lucas on this passage, Lipsius on Tacitus, and some
others. These assert that Suetonius and Tacitus call a carnifex,
speculator. But they cite no passage in support of what they say.
Neither have I been able to find any in which the word speculator
is used for an executioner (carnifex\ with the exception of this one
in S. Mark. Spiculator, then, becomes tfrexouXarwg in Greek. For
the Greeks often change the vowel i into , as the Italians also do.
He commanded his head to be brought in a dish. Thus did the
savage season his feast with this horrible spectacle of cruelty.
Bede adds, he wished all his guests to be associated with him in
his cruelty. Moreover, S. Gregory says (Moral lib. 3, c. 4), " God
afflicts His own with infirmities, because He knows how to reward
them in the highest. If God exposes to anguish those whom He
loves, what are those about to suffer whom He rejects?"
S. John, then, has many laurels ist. That of doctor; 2nd. ot
virginity ; 3rd. of martyrdom ; 4th. of a prophet ; 5th. of a hermit ;
6th. of an apostle; 7th. of the precursor, index, and baptizer
of Christ.
You will ask, At what time was John put to death? ist.
Abulensis says it cannot be determined.
404 S. MARK, C. VI.
2nd. Bede, and from him Baronius (A. C. 33), Maldonatus, and
Barradi think that John was slain about the time of the Passover
in Christ s thirty-third year. They support this view, because
Matthew says (xiv. 13) that Christ departed into the wilderness
when He heard of the death of John, and there fed the 5000, an
event which happened about the time of the Passover (John vi. 4).
3rd. And very probably, our Salianus (Annal. torn. 6, in fin.
ad ann. Christi 32, num. 20) thinks that John suffered at the
end of the thirty-second year of the life of Christ, probably in
December. He proves this, because Nicephorus (lib. i, c. 19)
says that John at his death was thirty-two years and a half old;
that is, at the completion of Christ s thirty-second year. For
John was born on the 24th of June, and was just six months
older than Christ, who was born on the 25th of December of the
same year. He gives us a second reason, because although
Christ s departing into the desert (Matt, xiv.) occurred about the
time of the Passover, yet John s death preceded it by some con
siderable time. For Christ departed not so much on account of
John s death, as because the fame of His own miracles had so
greatly increased that many thought John had risen again in Him.
But this took place when some considerable time, comparatively
speaking, had elapsed after John s death. That is to say, John s
being put to death took place in December, and Christ s retiring
into the desert about the following March. And the intervening
period must have been taken tip by the miracles which Christ
wrought after John s death, and by the fame of them being so
widely spread abroad as to lead Herod to suspect that John had
risen again in Jesus. This led Jesus to retire into the desert lest
Herod should kill Him also.
Lastly, some think that John suffered on the 291*1 of August,
because the Church keeps the Feast of the Decollation of S. John
the Baptist on that day. Baronius, however, thinks that this day
is kept in memory of the Invention of the head of S. John,
Ver. 28. And brought his head in a dish: and gave it to the
damsel, and the damsel gave it to her mother. S. Chrysostom (in
DEATH OF HERODIAS. 405
Matt. Horn. 49), S. Austin (Serm. 36, de Santtis), S. Ambrose
(lib. 3, de Virgin.) enlarge upon the indignity, yea, the sacrilege,
of this murder. Apostrophising Herod, the latter cries, " Behold
his eyes, even in death the witnesses of thy cruelty ! He turns
them away from the sight of thy dainties. His eyes are closed,
not so much by the constraint of death, as by horror at thy luxury.
That lifeless golden mouth, whose sentence thou couldst not
endure, is silent, and yet it is dreaded."
S. Jerome says that Herodias insulted the severed head, and
punctured his most holy tongue with a needle ; upon which the
Father exclaims, "Do not boast thyself so much because thou
hast done what scorpions and flies do. So did Fulvia to Cicero,
and Herodias to John, because they could not bear the truth ;
they pierced the tongue that spoke the truth with a needle " (S.
Jerome, Apolog. cont. Rufin. sub fineni).
Wherefore the just vengeance of God burned against all who
were concerned in this crime. Herod was defeated by Aretas.
Afterwards he was banished with Herodias to Lyons, and deprived
of his tetrarchy and everything by Caligula, at the instigation of
Agrippa, the brother of Herodias, as Josephus relates (xviii. 10).
Moreover, the head of the dancing daughter was cut off by means
of ice. Hear what Nicephorus says, "As she was journeying
once in the winter-time, and a frozen river had to be crossed
on foot, the ice broke beneath her, not without the providence
of God. Straightway she sank down up to her neck. This made
her dance and wriggle about with all the lower parts of her body,
not on land, but in the water. Her wicked head was glazed with
ice, and at length severed from her body by the sharp edges, not of
iron, but of the frozen water. Thus in the very ice she displayed
the dance of death, and furnished a spectacle to all who beheld it,
which brought to mind what she had done." Hear also L. Dexter
(in Chron. A. C. 34), "Herod Antipas, with Herodias his in
cestuous mistress, was banished first to Gaul, and afterwards to
Ilerda in Spain. Herodias dancing upon the river Sicoris when it
was frozen, fell through the ice, and perished miserably."
406 S. MARK, C. VI.
Placed it in a tomb. S. Jerome says that the body of S. John
was buried at Sebaste, the former Samaria, where also the prophets
Elisha and Obadiah were buried. Moreover, S. John wrought so
many miracles at Sebaste that Julian the Apostate ordered his
body to be burnt, but the Christians secretly conveyed away his
relics.
THE SUPERSTITIOUS WASHING OF THE PHARISEES. 407
CHAPTER VII.
I The Pharisees find fault at the disciples for eating with uniaasJun hands.
8 They break the commandment of God by the traditions of men. 14 Meat
defileth not the man. 24 He healeth the Syrophenician -woman s daughter of
an unclean spirit, 31 and one that ivas deaf, and stammered in his speech.
Ver. 2. To eat with common, that is, with unwashen hands.
Hands unwashed were called common, because unclean and pro
fane things were common to both Jews and Gentiles, to clean and
unclean persons alike.
Observe, the Apostles were not so boorish as not to wash their
hands before dining or supping, which even husbandmen and
artisans do before meals ; but they abstained from the ceremonial,
or rather the superstitious washing of the Pharisees, which they
scrupulously observed from the tradition of their ancestors.
Ver. 3. Often washing: Syr. betilarth, i.e., diligently or carefully ;
Gr. ivy [tr, zealously ; Heb. cctph el caph, i.e., hand to hand^
namely, by constant rubbing, as they do who wish to cleanse
defiled hands.
Ver. 4. From the market. Because in the market are all kinds,
both of persons and things, clean and unclean, by coming in
contact with which they feared they had incurred pollution, and so
they thought they could not cleanse themselves from such con-
tamination except by washing, not their hands only, but their
whole body. Whence it follows :
Unless they be baptized, i.e., unless they immerse and wash their
408 S. MARK, C. VIL
whole body, as the Jews do frequently, even at the present time.
For to be baptized is more than to wash the hands. Because,
therefore, by conversing with and touching Gentiles in the market
they were compelled to handle some things that were unclean,
they washed themselves all over when they came home.
Of pots : Gr. %sa7uv } />., of wine-drinking vessels. The Syriac
has oenophororun, vessels in which wine is carried. Vatablus
understands wooden vessels, which were turned and polished, or
ornamented with carving.
And beds : on which they reclined at table.
Ver. 15. Make a man common (Vulg.), i.e., defile him, as some
MSS. read.
Ver. 19. Because it entereth not into his heart \ i.e., into his soul,
and cannot therefore defile it. But goeth into the belly, where
the purer portion of the food, being separated, proceeds to the
liver and heart ; but that which is impure and feculent into the
draught, by its going forth, purging, i.e., leaving pure all meats.
For in that it, the impure, goeth away, it cleanses and purifies the
remainder of the food.
Ver. 26. A Gentile: Gr. sX^vis, i.e., a Grecian woman, for
where the Greeks bore sway, all Gentiles were called Greeks.
Hence the expression in the first chapter of the Epistle to the
Romans, "The Jew first, and also the Greek," i.e., the Gentile.
A Syrophenician, i.e., belonging to that part of Phoenicia which
looks towards Syria.
Ver. 32. And dumb : Gr. ^oyiXaAoy, i.e., speaking with difficulty
or an impediment, stammering. For when he was healed by Christ
he spake right, i.e., freely, as it is in the 35th verse. He was not,
therefore, entirely dumb, as they are who are born deaf. These
are called in Greek aXaXo/.
Ver. 33. And spitting, He touched his tongues Christ wrought
harmoniously, as though by His healing saliva He would moisten
and loosen the dumb mouth, which was bound through drought.
Now He spat not upon the mouth of the mute, but upon His
own finger, and by means of His finger applied the saliva to the
HEALING OF THE STAMMERER. 409
mouth of the mute, as may be gathered from the Greek. This
was required by propriety and decorum. Moreover, when Christ
opened the ears and unloosed the tongue of the body, He opened
also the ears and tongue of the soul, that they might listen to
His inspiration, and believe that He was the Messiah, and that
they might ask and obtain of Him pardon of their sins.
Tropologically : Every one ought to seek the same thing, and
say with the Psalmist, " O Lord, open Thou my lips, and my mouth
shall show forth Thy praise" (Ps. li. 17). We ought to do the
same as regards our ears, that we may be able to sing aloud with
Isaiah (1. 4), " The Lord God hath given me the tongue of the
learned, that I should know how to speak a word in season to
him that is weary : He waken eth morning by morning, He
wakeneth mine ear to hear as the learned." Now this is done
when He Himself with His own Finger, that is, the Holy Ghost
(for He is "the Finger of God," Exod. viii. 19), and the spittle of
Heavenly Wisdom, which is He Himself proceeding forth from
the mouth of the Most High, touches the tongue of the soul.
Ver. 34. And looking up to heaven (because from thence come
words to the dumb, hearing to the deaf, healing for all infirmities,
says Bede), He groaned ; both because He sympathised with the
misery of the deaf and dumb man, as because in groaning He
prayed and obtained healing for him from God.
Ephpheta, which is, Be thou opened, i.e., which so signifies.
" Where," says Bede, " the two natures of the one and the
same Mediator between God and man are plainly set forth.
For, looking up to heaven as man, He groaned, being about
to pray to God; presently by a single word, as having the
power of Divine Majesty, He healed." For we all have eyes, but
the blind have theirs shut and closed, which in the Syriac idiom
are elegantly said to be opened when their shutters are unclosed,
as Angelus Caninius says (in Nom. Heb. c. 10). Moreover, the
Heb. patach signifies to open. From whence is the imperative
passive, or Niphal, hippaieach, by crasis hippatach, for which the
Syrians use Ephpheta, be open.
410 S. MARK, C. VI L
Ver. 36. He charged them that they should tell no man. This
was not properly a command, involving a fault if disobeyed, but
merely a token of urbanity and modesty, that, indeed, He might
signify He would not make a parade of His miracles, or by their
means obtain the vain glory of men. Wherefore they did not
commit sin who nevertheless divulged them. Wherefore it follows,
the more He charged them^ so much the more a great deal did they
publish it. " We are taught by this," says Theophylact, " that when
we confer benefits we should not seek for applause therefrom ;
but when we have received benefits we should praise our bene
factors, even though they are unwilling to be praised." And S.
Augustine says, "By His prohibition the Lord wished to teach
us how very fervently they ought to preach to whom He has
given a command to preach, when they who were commanded to
be silent could not hold their peace."
Ver. 37. He hath done all things well: Gr. xaXwj, i.e., beautifully,
becomingly, harmoniously. Christ did nothing which the Pharisees
or such like fault-finders could justly blame. Again, the Heb.
for well is heteb, i.e., beneficently, because He gave hearing to the
deaf, speech to the dumb. Indeed, Christ s whole life was one
continuous beneficence.
THE LEAVEN OF THE PHARISEES. 41 r
CHAPTER VIII.
I Christ feedeth the people miracidously : 10 refuses to give a sign to the
Pharisees : 14 admonisheth his disciples to beware of the leaven of the
Pharisees, and of the leaven of Herod: 22 giveth a blind man his sight :
27 acknoivledgeth that he is the Christ , who should suffer and rise again :
34 and e xhorteth to patience in per seciUion for the profession of the gospel.
Ver. 15. Beware of the leaven of the Pharisees and of the leaven
of Herod. The leaven is the doctrine of the Pharisees, by which
they taught children to say to their parents corban^ as well as
other things contrary to the law of God. The leaven of Herod is
the doctrine of the Sadducees, for with them Christ had had His
most recent controversy, as appears from Matt. xvi. 1-12. For
Herod, as well as many of the principal people at that time,
were Sadducees (see Jos. xviii. c. 2). They denied the immor
tality of the soul, and lived as Atheists. So Herod lived in adul
tery, killed John, and committed many other crimes, having no
fear of God For although he thought that John had risen again
in Christ, yet that opinion did not arise out of faith, but was
wrung out of him by fear. Others, with Origen and S. Jerome,
understand by leaven the sect of the Herodians, who flattered
Herod, saying that he was the Messiah. But that referred to
Herod of Ascalon, not Herod Antipas, as I have shown on Matt.
xxii. 1 6.
Ver. 23. And taking the blind man by the hand, He led him out
of the town, i.e., outside of Bethsaida, as is plain from ver. 22.
He led him forth for the same reason that when He was about to
412 S. MARK, C. VIII.
heal the deaf and dumb man He took him aside from the multi
tude. This was, ist. For the sake of prayer, that, being alone,
He might collect His thoughts, and unite Himself wholly to God,
and pray the more intently and collectedly. 2nd. To fly from the
applause of men, and teach us to do the same. 3rd. Because
the citizens of Bethsaida were unworthy of the miracle of Christ ;
for although they had seen Him work so many miracles, they
would not believe in Him.
And spitting upon his eyes. Fasting spittle does good to the
purblind, but does not illuminate those who have actually lost their
sight. The saliva, therefore, of Christ was not a natural but a
supernatural remedy for blindness, being the instrument by which
Christ s Godhead wrought
S. Hilarion imitated this miracle by which Christ gave sight to
a blind man, as S. Jerome relates in his Life. "A blind woman
was brought to B. Hilarion, who said that she had expended
all her substance upon physicians. Hilarion said to her, If thou
hadst given to the poor what thou hast thrown away upon physi
cians, Christ the true Physician would have healed thee."
Laid His hands, i.e., when He had placed His hands upon the
eyes of the blind man, and again removed them. For that is
improbable which the Scholiast in S. Chrysostom says, that this
blind man saw people (ver. 24) when Christ s hands were over
his eyes. For this would have been a new and uncalled-for
miracle.
Ver. 24. And looking up, he said, 1 see men as it were trees,
walking. As much as to say, I see something obscurely and
confusedly; for I see men walking, but in such a way that I
cannot distinguish whether they are men or trees. Just as it
happens to ourselves, says Bede ; when we see people at a great
distance, we can only distinguish men from trees- by their motion,
because men walk, but trees do not. The word walking must be
referred to men, not to trees, as is plain by the Greek. The word
walking in the Latin text, however, might refer to trees in this
sense : I see men as it were trees split, and therefore two-footed,
GIVING SIGHT TO THE BLIND. 413
and so walking. This blind man, therefore, as yet in darkness,
saw men as it were through a mist and cloud, in which they
appeared greater than they really were, it might be as thick and
tall as trees, as by means of magnifying glasses letters appear
larger than they are in reality.
It is related of S. Gregory Thaumaturgus, that in the Decian
persecution he fled with his deacon to a certain hill. A certain
traitor made known where they were to the persecutors, who
carefully searched the whole hill to discover Gregory. With
strong faith in God, he stood in prayer, with eyes immovable
and hands stretched out But God smote the persecutors with
inability to see. They returned and reported that they had seen
nothing on the hill except two trees a little distant from one
another. When they had gone away, the traitor himself went up
the hill and saw two men, Gregory and his deacon, instead of the
trees. He acknowledged that it was the work of Divine power
that they had appeared to the persecutors to be trees, and he fell
down at their feet, and from a traitor became a confessor of the
faith. (S. Greg. Nyss. in Vita.)
Mystically: The Scholiast in S. Jerome says, "The blind man
is a penitent sinner. He sees men as trees walking, because he
esteems every one superior to himself. With David he counts
himself unworthy to be called a man, deeming himself to be a
dead dog and a flea" (2 Sam. xvi.).
Ver. 25. After that again He laid His hands upon his eyes, and
he began to see, and was restored^ so that he saw all things dearly.
Christ wished not suddenly, but by degrees, perfectly to illuminate
this blind man: ist. That He might exhibit miracles of every
description. 2nd. That this miracle might be more esteemed.
3rd. And principally, That He might accommodate Himself to the
imperfect faith of the blind man and those who brought him, their
faith increasing as the miracle proceeded ; and that He might the
more kindle in them faith, hope, and desire that it might be brought
to a perfect work. " In the first place, He cured this blind man
imperfectly," says Euthymius, "inasmuch as he believed imper-
414 S. MARK, C. VIII.
fectly, that he who as yet had but a little vision might by means
of the little light believe more perfectly, and be healed more
completely ; for He was the wise Physician." And by and by he
says, " Increase of faith deserved increase of healing."
Tropologically : Christ wished to teach us that the unbeliever
and the sinner are gradually illuminated by God, and that they
ought correspondingly to make gradual increase in the knowledge
and worship of God. "He did it," says Bede, "that He might
show the greatness of human blindness, which is wont to arrive
step by step, and by certain grades, as it were, of progression, at
the light of the Divine knowledge." For as the Scholiast says,
"There are degrees of knowledge; neither can any one arrive in
a single hour, or, indeed, without considerable time, at perfect
knowledge." We have experience of this in children and scholars,
who must be taught and instructed step by step. For if the
teacher, being impatient of delay and trouble, should wish to teach
them everything at once, he would crush their memory and intellect,
so that they would take in nothing. It is like wine when it is
poured into a vessel with a narrow neck ; if you try to pour it all
in at once, you pour in scarcely anything, but nearly the whole is
spilled. Worthy of note is the Italian proverb, "Gently, gently,
if you would go far ; " or the saying of the philosopher, " Progres
sion is by degrees."
Symbolically : The Scholiast in S. Jerome says, "Christ laid His
hands upon his eyes, that he might see all things clearly, that is,
that by visible works he might understand things invisible, and
which eye hath not seen ; and that after the film of sin he might
clearly behold the state of his soul with the eye of a clean heart.
For blessed are the pure in heart, for they shall see God."
Ver. 34. In this adulterous generation, of depraved Jews, who
are sons of God, though not genuine ones, but like spurious
children, the offspring of adultery. For they are degenerate from
the faith of their fathers, the Patriarchs, since they will not receive
Me, who am the Messiah promised to them. Therefore they are
not so much children of God as of the devil. Such are called
THE KINGDOM OF % GOD. 41,5
in Hebrew bene nechar, i.e., children born of a strange, alien, or
adulterous father. See what has been said on S. Matt. x. 33.
Ver. 39. The kingdom of God, i.e., the glory of the kingdom of
God, which is about to be in My transfiguration.
Coming i.e., appearing, and showing itself to Peter, James, and
John. In power, i.e., with great power, glory, splendour, and
majesty.
416 S. MARK, C. IX.
CHAPTER IX.
2 Jesus is transfigured. II He instructeth his disciples concerning the coming
of Elias : 14 casteth forth a dumb and deaf spirit : 30 foretelleth his death
and resurrection . 33 cxhorteth his disciples to humility : 38 bidding them
not to prohibit such as be not against them, nor to give offence to any of the
faithful.
Ver. 12. And be despised: Gr. sgoyoewtfjj, i.e., be nothing ac
counted of. Understand, thus shall it happen to Elias, that when
by his great labours he has restored the faith, he shall in return
for such great benefits receive curses and ill-treatment from
the ungrateful and the impious, and shall at last be killed by
them.
Ver. 15. And presently all the people seeing Jesus^ were astonished^
and struck with fear: and running to Him, they saluted Him.
They were astonished because they saw Jesus so unexpectedly
present after His absence, and at so opportune a time, to defend
His disciples against the scribes. Again, it was because they saw
in the face of Jesus, who had a little while before been trans
figured, some remaining rays of His splendour ; just as there were
in the countenance of Moses, after his converse with God, rays,
and, as it were, horns of light.
Ver. 19. Troubled him : Gr. effvaoagcv, i.e., ^bruised, tore, con
vulsed his whole body. Wherefore it is added in explanation,
and being thrown down upon the ground > he wallowed about foaming,
because, in fact, the demon was experiencing the power of Christ,
and foresaw that he would speedily be cast out, therefore with
THE POWER OF CHRIST. 417
indignation and gnashing of teeth he thus grievously afflicted and
tormented the energumen.
Ver. 29. They passed through Galilee, and He would not tha*
any one should know it. Lest He should be detained by the
Galileans from love of Himself and His benefits. For He was
hastening to Jerusalem to His cross and death, about which He
was speaking privately to His disciples, that He might accomplish
the will of His Father, and redeem the human race.
Ver. 31. But they understood not the word. That is to say, in
what manner, and for what cause, Christ was to die; and how
these words concerning His near approaching death agreed with
what He had often told them, that His kingdom was at hand.
For otherwise the Apostles understood and believed that Christ
would die (see Matt. xvii. 23), when they are said to have been
sorry at this saying of Christ concerning His death. Unless you
prefer to say that they were ignorant of the death of Christ,
because they were in hesitation with respect to it on account of
the different sayings of Christ, apparently inconsistent with one
another, and that accordingly they inclined \Q the view which was
the more pleasing to them. For it was this which they wished
to be true. "For so lovers frame dreams for themselves." So
they endeavoured to persuade themselves that these words of
Christ concerning His death had some other hidden meaning,
and that they were not to be taken literally, but mystically.
Ver. 37. John answered Him, saying, Master, we saw one cast
ing out devils in Thy name, who followeth not us, and we forbade
him. It is as though he said, "Have we done well or ill?"
John asks this question not out of envy, as Calvin would have
it, but out of love and zeal for the honour of Christ. And it was
occasioned by what He had said in the preceding verse, Whosoever
shall receive one such little child in My name receiveth Me. As
though he said, If he who receives a little one in Thy name
receiveth Thy Father and Thyself, what must we think concerning
him who works miracles in Thy name, and yet followeth not us,
that is, is not Thy attendant and disciple, as we are ? " Because,"
VOL. in. 2 D
41 8 S. MARK, C. IX.
says Cyril (in Catena in Luc. xi. 49), " the Saviour had given power
to His Apostles to cast out unclean spirits, they thought that it
had been conceded to none others save themselves to enjoy such
dignity." So Theophylact and Victor.
Here observe that those who thus cast out devils in the name
of Christ, and yet did not follow Him, were believers, but im
perfect ones, forasmuch as they shrank from the rugged poverty
and renunciation of their goods, such as was the lot of the
Apostles. They shrank from following Christ in His evangelical
labours and His persecutions. Still they have some faith in
Christ, by virtue of which they cast out devils. So S. Ambrose
(in Luc. xi. 49). And in so doing Christ wrought and co-operated
with them, that His power and glory might be the more made
manifest, which wrought such great things by means of those who
were so imperfect, and, as it were, aliens.
Observe, in the next place, that the Apostles did not forbid
such people through hatred, but out of zeal for Christ, as though
they were detracting from the glory of Christ and His ordinance,
according to chap. iii. 15, where Christ gives to His Apostles only
the power of casting out devils. But this zeal of theirs was
indiscreet, especially because they had rashly, without consulting
Christ, forbidden them. And Christ showed them that this was
so for a double reason. The first is what He brings forward in
the next verse. In a similar manner, when Joshua saw Eldad and
Medad prophesying, he wished to forbid them, as if they were
detracting from the glory of Moses, in that they had not received
the spirit of prophecy from Moses. But Moses checked him by
saying, "Enviest thou for my sake? Would that all the people
were prophets, and that the Lord would put His Spirit upon
them ! " (Num. xi. 29). This is the Spirit of Christ, the spirit of
love and of the Holy Ghost, which makes large the heart, and
envieth none, but rejoices in all good things, by whomsoever and
in what way soever they are wrought (see i Cor. xiii.).
Ver. 38. But Jesus said, Do not forbid him, for there is no man
that doth a miracle in My name, and can soon (Gr. TCC^CC, i.e.,
THE TRUE CHRISTIAN SPIRIT. 419
easily] speak ill of Me. Do not hinder him in a good work, and
one that honours Me ; because even if he does not follow Me, yet
he is doing the self-same thing which you do, that is to say, he
is celebrating My name, and he is making it known to men by
casting out devils. Wherefore he does nothing that is against My
name, but rather propagates and glorifies it.
Ver. 39. For he that is not against you is for you. This man,
therefore, is not your adversary, in that he does the same that
you do. He stands on your side. He helps you; he does not
oppose you.
Ver. 40. For whosoever shall give you to drink a cup of water in
My name, because you belong to Christ : Amen I say to you, he shall
not lose his reward. This is Christ s further reason to show why
the man must not be forbidden to cast out devils. It is as though
Christ said, " If he who gives you a drink of water in My name,
and for My sake, does well, and shall receive a reward from God,
so likewise shall he who drives out devils in My name. For both
the one and the other do a good work, and are profitable to their
neighbours in regard and respect of Me. But the one confers so
much the greater benefit than the other, by as much as the devil
whom he drives out is more hurtful than the thirst which the other
alleviates by a draught of water." So Theophylact.
Ver. 41. And whosoever shall scandalize one of these little ones
that believe in Me, it were better for him that a millstone were
hanged about his neck, and he were cast into the sea. This is anti
thetical to the 36th verse. For Christ returns after the question
interposed by John to what He had said concerning those who
should receive a little child in His name. For as he who receives
and cherishes the little ones who believe in Me, receives Myself,
and shall be rewarded by Me with eternal glory in heaven; so,
on the other hand, whoso shall cause one of these little ones to
offend, offendeth Me, and shall be by Me condemned to Gehenna.
Ver. 42. And if thy hand scandalize thee, cut it off. For a
scandal is so pernicious that it harms not only the doer but the
sufferer of it. Wherefore, if thou sufferest a scandal from thy
420 S. MARK, C. IX.
hand, cut it off. That is, if any one, relative or friend, as useful
and as dear to thee as thy hand, thy foot, thine eye, scandalize
thee, that is, draw thee into sin, separate such an one from thy
company, lest he drag thee with him into Gehenna.
Ver. 43. Where their worm dieth not. He quotes Isa. Ixvi. 24.
Christ repeats this saying three times, that He may impress these
dreadful worms and these fires upon us, that through horror of
them we may avoid every scandal and every sin.
Ver. 48. For every one shall be salted with fire : and every victim
shall be salted with salt.
i st. Franc. Lucas and Maldonatus understand the fire of hell,
that Christ gives the reason of what He had just said, where their
worm, &c. The reason is, for every one, namely, such as are
adjudged to Gehenna, shall be salted with fire, that is, shall be
burnt and tormented with fire, but in such manner that by the
same fire, as it were by salt, they shall be preserved incorrupt for
everlasting torments. For salt possesses the properties both of
burning and preserving. It. burns and torments by burning; by
its saltness it preserves from corruption. The fire of hell does the
same thing, wherefore it is appropriately compared to salt.
And every victim: and, that is, like as. As though He said,
" As every victim of God is wont to be seasoned with salt, accord
ing to the Law (Lev. ii. 13), so whosoever shall be adjudged to
Gehenna shall be a victim, as it were, of the justice and vengeance
of God for ever, and so shall be salted with fire unquenchable
as with salt, that is, shall be burnt and tormented, and shall at
the same time remain unconsumed in the fire." So Isaiah teaches
that the wicked shall in their torments be victims of God s
vengeance (xxxiv. 6; see also Ezek. xxxix. 17, and Jer. xlvi. 10).
For the wicked are, as it were, victims immolated to the honour
of God s justice. This sense is very plain, apposite, and in accord
ance with the context.
2nd. Others refer the words more remotely to what Christ said
in the 42nd and following verses about avoiding scandals, and
that to do so a hand or a foot must be cut off. It would be as
ON SCANDALS. 421
though He said, "Cut off from thee the person who is as dear
and as necessary to thee as a hand or an eye, if he scandalize
thee : for every one who seeks to please God, and to offer himself
to Him as a spiritual victim, must cut off from him, as by the
fire of mortification, the man who causes him to offend, however
dear he may be. He must, therefore, be salted by suffering tribula
tion, that is, he must be crucified and purified. He must be salted
with the mystical salt of prudence, discretion, and evangelical
wisdom, which teaches us that it is better to cut off our hand than
to go into hell." There is an allusion to, or, indeed, in a mystical
sense, a citation of Lev. ii. 13, "Whatsoever thou shalt offer in
sacrifice, thou shalt season with salt." So Theophylact on this
passage of S. Mark; Theodoret, Procopius, Bede, Radulphus,
Ruperti, on Lev. ii., and Cyril (lib. 15, de Adorat.}. Wherefore
it is added, salt is good. Hear the Gloss, " To be salted with fire
is for the love of Christ to deny ourselves of those who are nearest
to us, and as dear as a hand or an eye." Hear also Bede, "The
heart of the elect is the altar, the victims are good works, the salt
is wisdom." Christ opposes the fire of mortification to the fire
of hell, and the salt to the undying worm. As though He said,
"That ye may escape the fire and the worm of hell, which con
cupiscence generates, be zealous for the fire of mortification and
the salt of wisdom. For this shall take away the putridity of
concupiscence, from which are generated the undying worms which
shall be burned in the fire of hell."
3rd. By fire Bede understands charity and the Holy Spirit,
and His gift of discretion, by which He guides us into all
good.
Lastly, the Scholiast in S. Jerome by salt understands also the
fire of Purgatory. Hear what he says, " The victim of the Lord
is the human race, which in this life is seasoned with the season
of wisdom, when the corruption of the blood, which is the source
of putridity, that is, the mother of worms, is consumed, and after
this life is tried by purgatorial fire."
Salt is good, ie., useful. "Ye, O ye Apostles, who have
422 S. MARK, C. IX.
been chosen by Me to be the salt of the earth, are profitable to
the world, that ye may season with your wisdom and evangelical
doctrine all nations." Hear the Scholiast, " It is a good thing
to hear the Word of God; to season the heart with the salt of
wisdom ; yea, to be salt, like the Apostles, i.e., to minister wisdom
unto others." Also Theophylact, "Salt preserves flesh; so the
speech of a doctor prevents the unquenchable fire from being
generated in carnal men."
But if the salt become unsavoury (the Gr. contains an elegant
pun, ccXs avaXov, i.e., saltlcss salt), wherewith (i.e., with what
other salt) will ye season it ? It is as if He said, " If ye, O ye
Apostles, who are the salt of the earth, lose this virtue of
saltness, and become unsavoury and insipid, that through love
or fear of men, through cupidity or ambition, ye fall away from
My doctrine and an evangelical life, who shall restore you to
your former wisdom, vigour, and sanctity ? " Christ plays upon the
word salt. For salt in Lev. ii. 13 is to be understood literally,
but here it is to be taken mystically for wisdom, and metony-
mically for the Apostles, who had in themselves this mystic salt.
Hear the Scholiast in S. Jerome, "Salt is savourless which loves
the chief place, and which dares not either to rebuke or confess,
loving the praise of men more than the praise of God." Christ
has a reference to Judas, who being corrupted by the love of
money, and becoming unsavoury, lost his Apostleship, and did not
hesitate to betray the Lord.
Have salt in yourselves, i.e., the salt of wisdom and a Christian
life, as humility, charity, contempt of the world, but especially peace ;
as Christ adds, saying, And have peace among yourselves. " Do
not ambitiously contend among yourselves for the primacy, as ye
have contended" (ver. 33), to which Christ refers. For such a
contention will be a scandal to the whole world; and for that
reason Christ subjoined what is said concerning the avoidance
of scandal in verses 36 and 41. But if ye preserve peace and
mutual concord, ye shall be for the edification of the whole
world ; and being united one with another in the bond of charity,
SALT. 423
ye will be invincible, and will draw all men to yourselves and
Christ. Therefore by peace the Interlinear understands love,
And the Scholiast thus expounds, Have salt in yourselves, " The
love of one s neighbour tempers the salt of correction; and the
salt of justice preserves love."
Have peace, &c. That is, let him who speaks eloquently
greatly fear lest by his eloquence unity be broken. For, as
Bede says, "to have salt without peace is not a gift of virtue,
but a proof of condemnation; for the wiser any one is, the
greater his sin if he fall." "For there are many," says the Gloss,
that whilst greater knowledge lifts them up, it separates them
from the society of others ; and the wiser they are, the more they
fall from the virtue of concord."
Lastly, the Gloss thus expounds, Have salt in you, i.e., have
discretion : and have peace among yourselves. By wisdom and
discretion peace is both acquired and preserved among men.
For the prudent and discreet dp nothing which may offend
others and disturb peace. The same bear with the infirmities
of others, while those who are impatient are angry, and strive
with them.
424 S. MARK, C. X.
CHAPTER X.
2 Christ disputeth with the Pharisees touching divorcement: 13 blesseth the
children that are brought unto him : 17 resoheth a rich man how he may
inherit life everlasting: 23 telleth his disciples of the danger of riches : 28
promiseth rewards to them that forsake anything for the gospel : 32 fore-
telleth his death and resitrrection : 35 biddeth the two ambitious suitors to
think rather of suffering with him : 46 and restoreth to Bartimaus his
sight.
Ver. 21. And Jesus regarding him, with a benignant and
pleasant countenance, loved him, showed him marks of His
love, taking his hand and smiling upon him, embracing and
kissing him.
One thing is wanting unto thee, namely, for the perfection of
a holy and evangelical life.
Follow Me. The Greek adds, Taking up thy cross. The Syriac
has, Take thy cross, and come after Me.
Ver. 24. Little children (Vulg.) ; the Syriac, My sons. By His
bland address He softens the hardness of the matter. He is
like one who loves his children most dearly; and as such He
would tell them the truth in sincerity, and persuade them to
renounce riches as a bar to salvation.
That trust in riches. For rich men trust in their riches rather
than in God, according to the saying in Proverbs (x. 15), "The
substance of a rich man is the city of his strength " (Vulg.).
Wiih difficulty, therefore, are they saved, because salvation cometh
only from God. Wherefore those who wish to be saved must
put their trust in God, and must ask and wait for salvation from
THE HUNDREDFOLD REWARD. 425
Him, as the poor do. For inasmuch as they have no riches in
which to trust, they are obliged to place all their hopes in God,
according to the words (Ps. xiv. 6), "Ye have shamed the
counsel of the poor, because the Lord is his hope." Therefore
if rich men wish to be saved, let them turn their hope, their
heart, their love from riches, and fix them upon God.
Ver. 30. Who shall not receive an hundred times as much, now
in this time; houses, and brethren, and sisters, and mothers, and
children, and lands, with persecutions: and in the world to come
life everlasting. I have explained this hundredfold in S. Matt.
xix. 29. Mark here adds, with persecutions. The Arabic has,
in tribulations. "Let him who has relinquished his possessions
and friends for the love of Christ, and is set in the midst of
persecutions, and is encompassed by them on every side, be
faithful. For there will not be wanting a hundred, that is, very
many, who will succour and cherish him, as brothers, fathers,
and mothers." So Jerome, Bede, &c.
This is added because in persecutions the believer especially
needs the help and assistance of others. Also, because this is a
rare and marvellous thing, that in persecution, when a man is
wont to be left destitute of help and friends, and when all,
through fear of danger, withdraw themselves from him, those who
follow Christ experience the exact contrary, and find a hundred,
i.e., very many to succour them.
Again, with persecutions may be taken thus that persecutions
and tribulations undergone for Christ s sake are part of the
reward which shall be given, together with the hundredfold, to
those who follow Christ. For to suffer for Christ is a great gift
of God, as the Apostle teaches (Phil. ii. 19).
Ver. 32. They were in the way, from Jericho, . . . and Jesus went
before them, as with alacrity, affording Himself as a guide in the
way to the frightened Apostles, who shrank from Jerusalem, because
they knew that Jesus was there sought for by the princes to be
put to death. Yea, a decree had been made to that effect by their
great council, the Sanhedrim (John xi, 52). Whence it follows
426 S. MARK, C. X.
They were astonished, and following, were afraid. Gr. J
&OVVTO, i.e., they were astonished with great fear and dread. The
imminent peril of death, says Bede, was the cause of their fear.
They were amazed that Christ with so prompt and resolute a
mind should bring Himself and His disciples into such open
peril of death. They were afraid lest they might suffer and be
put to death with Christ.
Ver. 38. Or be baptized with the baptism wherewith I am
baptized. Christ calls His Passion a baptism, because He was
to be evidently immersed and drowned in it, according to what
David says of himself, but much more of Christ (Ps. Ixix. 12),
" Save me, O God ; for the waters are come in unto my soul. I
sink in deep mire, where there is no standing : I am come into
deep waters, where the floods overflow me."
Ver. 42. Ye know that they who seem to rule over the Gentiles
lord it over them. Gr. xaraMsievouffiv aurwv, i.e., dominate over
them, or against them. For who seem, the Gr. is o/ floxouwef,
i.e., who please themselves, and rejoice in ruling. For none rule
more imperiously and harshly than those who are delighted with
ruling and commanding. Whence the Arabic translates, they who
think themselves princes of the people are their lords, i.e., they exercise,
as it were, a tyrannical domination over them.
Ver. 46. Bartimceus, the son of Timceus. This blind man, then,
was called by a proper name, Bartimceus, i.e., the son of Timseus,
as Bartholomew is the same as son of Ptolemy. The same was
called also by the same name as his father Timaeus. Timaeus was
the name of that Pythagorean philosopher who wrote the life of
Pythagoras.
Moreover, Bartimaeus is interpreted by Pagnini in three ways
(in Nom. Hebraids}. The first is from S. Jerome, to the effect
that Bartimaeus means the blind son, or the son of blindness. He
says that it is a Syriac name, but corrupted from Barsemia> or
Barsamceus. Bar is son, semaia, blindness.
The second opinion is, that it means the son of honour ; as if
compounded of the Syriac bar, a son, and the Gr- n^ honour.
MEANING OF BAR-TIM^US. 427
The third is, that it means the son of the admirer, or admirable
corn, or admirable purity. For this was what the blind man
received from Christ, For being illuminated in body, he was far
more illuminated in his soul. For bar means meal, or wheat, or
purity, as well as son. Tamah is to admire.
And followed Him in the way. Moraliter : Says the Gloss, Let
us consider the way in which He goeth, and follow Him by humility
and labours. The way is that of which He saith, "I am the
way, the truth, and the life." This is "the narrow way," which
leads to the heights of Jerusalem and Bethany, to the Mount of
Olives, which is the mount of light and consolation; yea, which
leads to Zion and the heavenly Jerusalem. The blind man there
fore sees and follows, for he who rightly understands the life of
Christ ought to follow and imitate it by his works.
428 S. MARK, C, XI.
CHAPTER XL
I Christ rideth with triumph into Jerusalem : 12 curseth the fruitless leafy tree :
1 5 purgeth the temple : 20 exhort eth his disciples to stedfastness of faith, and
to forgive their enemies : 27 and defendcth the lawfulness of his actions by
the witness of John ^ who was a man sent of God.
Ver. 10. Blessed be the kingdom of our father David that cometh.
It means, blessed by the benediction and goodness of God, f.e. 9
"let it be happy, propitious, flourishing, firm, and abounding in
all good things, this kingdom of our father David, which is the
kingdom of Israel that kingdom which was most ample and
flourishing under David and Solomon his son, and which fell to
pieces at the Babylonian captivity, and subsequently. Now does
that kingdom come. It returns, and is restored by this our
Messiah, the Son of David, who shall restore it to its pristine
glory and beauty, yea, who shall make it far more strong and
flourishing."
Ver. 1 6. And He suffered not that any man should cany a vessel
through the temple. Vessel, utensil, instrument, or furniture, for
profane uses, such as basket, pot, ewer, or burden. Through the
temple, i.e., through the outermost court of the temple, which
was the court of the Gentiles, where the Gentiles might tarry and
pray. For to those who wished to pass from the sheep-market,
called Bethesda, or by corruption Bethsaida, to the upper city,
or Solomon s palace, the nearest way was through this porch or
court of Solomon s. For otherwise they would have to traverse
CHRIST PURGETH THE TEMPLE. 429
the whole exterior boundary of this court. It was not surprising,
therefore, that servants and children, who were carrying any
burden, should take the nearer way through this court. But
Christ forbade their doing so, both by His word and the gestures
which He made with His hand, and compelled them to go back.
What, then, would He have done with respect to the Holy Place
itself? What with respect to our churches? (See Vilalpandus,
torn. 2, in Ezek. L 3, c. 9.)
Ver. 22. Have faith) i.e., full and perfect faith.
430 S. MARK, C. XII.
CHAPTER XIL
I The parable of the vineyard. 13 Touching the paying of tribute. 18 The
Sadducees confuted. 35 A difficulty proposed to the scribes.
Ver. i. Planted a vineyard. Gr. !<urei>ffex, Vulg. pastinavit.
The verb pastinare is especially used of vines. It means to dig
the soil of the vineyard, and prepare it for planting vines, So the
word repastinare means to dig up vines when they are sterile.
And dug a lake (Vulg.), a receptacle into which the must
pressed from the grapes might flow. The Gr. is yroX^/ov, i.e.,
beneath the winepress. For Xjjvog means winepress. Hence the
Arabic translates, and dug a winepress in it. S. Matthew (xxi. 33)
uses the same expression. For torcular, or winepress^ means not
only the actual press itself, but the vat or receptacle beneath the
press in which the grape juice was received. This last was said
to be dug, or, as in Isa. v. i, to be cut out.
Ver. 33. And to love one s neighbour as oneself is a greater
thing than all holocausts and sacrifices. Holocausts were sacrifices
in which the whole victim was burnt and sacrificed to God by
fire. This is what God says, " I will mercy and not sacrifice,
and the knowledge of God more than holocausts" (Hosea vi. 6).
This young man tacitly assents to the saying of Christ, and con
demns the scribes, who preferred sacrifices, which yielded profit
to themselves, to mercy and the love of our neighbour. And this
was why they bade children say to their parents, when they were
in need, corban^ i.e., oblation (see on Matt. xv. 6).
SIMULATED HOLINESS. 431
Ver. 34. Thou art not far from the kingdom of God. Thou art
not far from the way of salvation, for the love of God and our
neighbour is the pathway to heaven. Again it means, thou art not
far from My Church, by which, militant here on earth, we go to
the Church triumphant in heaven. "Still, as yet thou lackest
faith to believe in Me as the Messiah, the Saviour of the world,
and to obey My commands, so that thou mayest indeed become a
Christian. And if thou wilt be perfect, leave all things and follow
Me, as the Apostles have done." When, then, He says, thou art
not far, "He shows," says Victor of Antioch, "that he was still
at some distance, and that he ought to reach forward to that
which was before, and seek diligently for the things that were yet
wanting unto him."
Ver. 38. Who love to walk in long robes, stolis (Vulg.). The
stola was an elegant garment, flowing down to the heels. Where
fore the Scribes wore it for the sake of ostentation.
Ver. 40. Who devour, Gr. o/ xaritf0/rif, i.e., who altogether
consume and lick up the hoiises of widows, both by reason of the
sumptuous feasts which they ask of them, as well as by the gifts
and money which they avariciously extort from them under the
pretext of offering prayers for them. "When, therefore," says
Bede, "the hand is stretched out to the poor, it is wont to help
prayer; but those men passed whole nights in prayer that they
might take from the poor."
These shall receive greater judgment. A severer sentence of God,
and a heavier condemnation shall press upon the Scribes in the
day of judgment, because by a pretence of probity they are
aiming at wrong-doing; and being clothed in the garments of
God, they are fighting on the devil s side. " Simulated holiness,"
says S. Chrysostom, " is a double iniquity."
Ver. 41. How the people cast money: as, brass (Vulg.), i.e., all sorts
of money, whether brass, silver, or gold. For the first money was
made of brass ; hence all money was afterwards called brass, even
when made of silver or gold.
Into the treasury ; gazophylacium (Vulg.). For gaza is a Persian
432 S. MARK, C. XII.
word, meaning riches ; and <uAarre/ is to keep. This was a chest
into which gifts were cast by the people, and kept for the service
of the Temple, and for supporting the priests and the poor.
Hence, also, the porch in which the chest was kept was called by
the same name. Thus it is said in John viii. 20, " These words
spake Jesus in the treasury (gazophylado\ teaching in the Temple."
So Bede.
Ver. 42. A certain poor widow cast in two mites, which make a
farthing. Not as if one mite made a farthing, as Euthymius under
stands, relying on Matt. v. 26. But two mites were equivalent to
one farthing, as is here clearly expressed. For a farthing was the
fourth part of a little ass ; and ten small asses made a denarius. A
mite was half a farthing.
Ver. 43. This poor widow hath cast in more than all. For
although per se, and other things being equal, the greatest and best
alms and oblations is that which is most, yet, per accident, when
other things are not equal, the greater alms is that which is offered
with the greater devotion of charity and religion. For God does
not so much regard the gift as the disposition of the giver. Again,
the greater gift is not that which is of the greater value con
sidered in itself, as that which is the greater and more difficult in
respect of the giver. This widow, therefore, in giving a farthing,
gave more than all, because she gave all that she had, although it
was necessary for her life. And she would have given more if she
had had more. For she trusted in God, that He in return would
be more liberal to her, and provide for her necessity, according to
the saying, " Give God an egg, and receive a sheep." Others truly
gave of their abounding superfluities, as Christ here says. As
Titus of Bostra says on Luke xxi. 3, " With such magnanimity and
devotion did she offer two mites, that is, all that she had, as if
she counted her own life as nothing." S. Paul gives the a priori
reason (2 Cor. viii. 12), "If there be a ready mind, it is accepted
according to what a man hath, not according to that which he hath
not." As Victor of Antioch says on this passage, " For God does
not so much consider the greatness of the gifts, as weigh the
THE TRUE ESTIMATION OF GIFTS. 433
greatness and alacrity of the mind." And Becle, " He weighs not
the substance, but the conscience of the offerers."
For, as S. Thomas says, inasmuch as the widow gave according
to her ability, therefore it was the greater affection of charity which
was valued in her. S. Ambrose thought the same (lib. 2, Offic. c.
30), "The two mites of that widow surpassed the offerings of the
rich, because she gave all she had ; but they offered only a small
portion of their abundance." Whence he infers, " The disposition
therefore makes the offering poor or valuable, and sets their true
price upon things."
2 E.
VOL. III.
434 S. MARK, C. XIII.
CHAPTER XIII.
I Christ foretelkth the destruction of the temple : g the persecutions for the gospel :
10 that the gospel must be preached to all nations: 14 that great calamities
shall happen to the Jews: 24 and the manner of his coming to judgment:
32 the hour whereof being known to none, every man is to watch and pray ,
that ive be not found unprovided, when he cometh to each one, particularly bv
death.
Ver. 6. Saying, 1 am (Vulg.). That is, "I am Christ or Messias,"
as S. Matthew has (xxiv. 5).
Ver. ii. Be not thoughtful beforehand what you shall speak. Gr.
veopegifjuare, i.e., do not think anxiously beforehand. The Greek and
Syriac add, neither do ye meditate, after what manner or arrangement
ye shall speak and answer governors and tyrants. But whatsoever
shall be given you (i.e., shall be suggested to you by the Holy Spirit)
in that hour, that speak ye. The Arabic has, because ye shall be
given in that hour what ye shall speak.
THE ALABASTER BOX.
435
CHAPTER XIV.
I A conspiracy against Christ. 3 Precious ointment is poured on his head by a
woman. 10 Judas selleth his Master for money. 12 Christ himself fore-
telleth how he shall be betrayed of one of his disciples: 22 after the passover
prepared and eaten, instituteth his supper: 26 declareth aforehand the flight
of all his disciples, and Peter s denial. 43 Jiidas betray eth him -with a kiss.
46 He is apprehended in the garden, 53 falsely accused, and impiously con
demned of the Jews council : 65 shamefully abused by them, 66 and thrice
denied of Peter.
Ver. 3. A woman having an alabaster box of ointment of precious
spikenard. "Nard" says Pliny (/. 12, c. 12), "is a shrub which has
a heavy and thick, but short, black, and easily broken root. It has
a strong smell, like cypress, and a pungent taste. The leaf is small
and thick, and the tops unfold into ears, so that spikenard is spoken
of as being doubly endowed with both leaves and ears." From
the leaves of nard ointment is made that which is called foliated ;
but that made from the ears or spikes is called spikenard ; and
this is superior to the foliated, because it has more substance and
marrow, so to say. Instead of nardus spicatus (Vulg.), the Syriac
has nardus capitalis, i.e., chief, excellent, principal. As I have
observed, the spikenard is superior to the foliated. The Greek has
wffrixys, which the Vulg. of S. John translates pistici. Pisticus is
the same as spiked. Wherefore the Arabic trans., the best.
Ver. 5. Three hundred pence. These were equivalent in value to
thirty Roman aurei. So that for the thirty gold pieces which the
miserable Judas accounted as lost in the anointing of Christ, he
received thirty silver pieces for betraying Him.
436 S. MARK, C. XIV.
Ver. ii. They were glad. "Not only that they were about to
apprehend Him without tumult, being opportunely betrayed by
Judas, but also because He was beginning to be hated by His own
disciples."
Ver. 13. There shall meet you. "Observe the majesty of His
Divinity," says S. Ambrose (in Luc. xxii. 8). " He is speaking with
His disciples, and yet He knows what is about to happen else
where."
Ver. 14. Where is My refectory? That is, the place where I
may refresh Myself with My disciples, and partake of the lamb.
The Greek is xaraXu ( aa, or inn ; the Syriac, //aw of dwelling ; Arabic,
place in which I may eat the Passover.
Furnished : provided with tables, couches, or beds and tapestry,
decorated also with leaves and flowers, and all other requisites for
celebrating the Passover. The Greek, Syriac, and Arabic add,
gro/^ov, i.e., prepared. For God had put it into the heart of the
master of the house to prepare the supper-room for the sake of
Christ, that He might find a place well adorned for the celebration
of the Passover, that as soon as evening came there might be no
delay, but that the lamb might be roasted and eaten, and all the
other things accomplished which were to be done by Christ.
Ver. 23. Giving thanks : the Syriac adds, Pie blessed.
And they all drank of it, namely, after Christ had consecrated
the chalice, saying, This is My blood, as it follows. There is,
therefore, a prolepsis, or anticipation, which Mark makes use of to
show that the disciples fulfilled the command of Christ. Drink
ye all of it, as Matthew has, xxvi. 28.
Ver, 33. He began to fear and to be heavy: ixBapfiwOat xa}
a&j.ttove/ii, i.e., to be affrighted and sore distressed. The Arabic is,
to be very sorrowful and afraid.
Ver. 36. Abba Father: Gr. a/3/3a 6 war^, where* Father is in the
nominative, as Mark interprets the Syriac word a/3 ft by the Greek
varr^ ; or rather the nom. naryo is put for the voc. crareg. For by
a mark of affection, with the deepest feeling of the heart, Christ
repeated the word Abba, or Father. Wherefore the Syriac has
ABBA. 437
Abba Abi, i.e., Father, My Father. The Arabic has O Father.
S. Augustine (lib. de Consens. Evang. I. 4) thinks that Christ used
both the Greek and the Syriac word ; and that He spoke precisely
as Mark has it, namely, a/3f}a 6 ^KTTJP. For so the Apostle speaks,
"In whom we cry, Abba Father" (Rom. viii. 15, Vulg.). "We
must think," says S. Augustine, " that the Lord said * Abba Father
to intimate the mystery of His Church, which was to be gathered
out of Jews and Gentiles." And the Scholiast in S. Jerome says,
" He speaks in Hebrew and Greek, because there is no distinction
between Jew and Greek."
Ver. 38. The spirit indeed is willing: Syriac, willing and
prompt.
Ver. 41. The hour is come : Arabic, the end, i.e., of life, is present,
and the hotir is come.
Ver. 44. Lead Him away carefully : Gr. a<r^aXws, i.e., securely,
safely. Arab. Fear ye concerning Him ; lest, that is, He glide away
out of your hands, as He has done upon other occasions.
Ver. 47. One of them, namely, Peter. " Mark does not mention
Peter s name," says Theophylact, " that he may not seem to praise
his teacher, Peter, for his greater zeal for Christ."
Ver. 51. And a certain young man followed him having a linen
doth cast round about his naked body ; and they laid hold on him.
That is, he was clothed (amictus, Vulg.) with a linen vest over his
naked body. It is plain, from the word amictus, that this piece of
linen was a kind of linen garment, fitting the body, but so that it
might easily be put on and off the back. This is also clear from
Pollux, who calls the linen cloth veppfaauov, i.e., a veil, a cloak,
a covering.
You will ask who this young man was : ist. S. Epiphanius (Hares.
78) and S. Jerome, or whoever the author is on Ps. xxxviii., think
that he was James the Lord s brother.
2nd. Bede and S. Chrysostom, S. Ambrose, S. Gregory, and
Baronius think it was S. John; for he was a youth, and the
youngest of the Apostles. But that it was neither John nor James,
nor any of the Apostles, is plain from this, that Mark has just
S. MARK, C. XIV.
before said, ver. 50, then all His disciples, meaning Apostles, forsook
Him and fled.
3rd. Theophylact and Euthymius think that the young man was
some one from the house of John Mark, in which Christ had eaten
the Passover.
4th. And more probably, Cajetan (in Jentaculis) and others
conjecture that this young man was a member or servant of a
house adjacent to the garden, who, being awoke by the noise
made by those who were apprehending Christ as they passed by,
rose up from his bed, and ran to see what was being done. That
he was a favourer or disciple of Christ appears from what Mark
says, he followed Him. Wherefore also the officers laid hold of him^
i.e., they wished to hold him by seizing his garment. The Hebrew
active verbs often signify commencement and effort.
Ver. 52. But he, casting off the linen cloth, fled from them naked.
" As Joseph," says the Scholiast, " left his garment in the hand of
his immodest mistress, and fled from her naked."
Mark adds this incident in order to make it plain from this hasty
flight of the young man how great was the trepidation about Christ,,
and how intense was the hatred and fury of the Jews against Christ,
who even tried to seize a stranger who was following Him. Hence
it is evident that far more would they have seized the Apostles, if
they had not immediately fled away.
Ver. 68. And the cock crew. Hear S. Chrysostom on S. Matt.
xxvi. 70, " Mark signifies that neither by the crow of the cock was
he led to remember, nor did it keep him from denial." Chrysostom
adds, " Mark only has written thus, most accurately detailing the
gracious care of the Master for His disciple, and Peter s weakness.
Wherefore we ought especially to admire him, because he not
only did not hide his master s fault, but wrote the account of it in
greater detail than the others, for this very reason that he was
Peter s disciple."
Ver. 70. For thou art also a Galilaan. That is, by speaking in
the idiom of the Galilseans thou showest thyself to be a Galilaearu
The Arabic adds, And thy speech is similar to their speech.
PETER S TEARS. 439
Ver. 72. And he began to weep: Gr. sviftaX^v E/cXa/c, i.e.,
literally, adding he was weeping ; which you may translate, ist, he
began to weep ; 2nd, he added to weep, i.e., "he began to weep very
violently," says Theophylact. The Arabic is, and he betook himself
to fears, not in the court before the Jews, that he might not betray
himself to them, but when he was alone, having gone out of it as
appears from S. Matt. xxvi. 75.
44O S. MARK, c. XV.
CHAPTER XV.
I Jesus brought bound, and accused before Pilate. 15 Upon the clamour of the
common people, the. murderer Barabbas is loosed, and Jesus delivered up to be
crucified. 17 He is crowned with thorns, 19 spit on, and mocked: 21
fainteth in bearing his cross : 27 hangeth between two thieves : 29 suffer eth
the triumphing reproaches of the Jews : 39 but confessed by the centurion to
be the Son of God : 43 and is honourably buried by Joseph.
Ver. 25. And it was the third hour, and they crucified Him. The
third, not beginning, but ending, and going on to the sixth. For
that Christ was crucified at the sixth hour, or midday, appears from
the 33rd verse. Some suspect that there is an error, and that the
sixth ought to be read for the third. For the Hebrews had divided
the day and also the night into four parts or hours, each of which
contained three of our hours. The first began at sunrise, and
lasted for three hours. When they were over, Terce began, and
lasted for three hours, or until midday, when Sect began, and
ended three hours afterwards, when None began, and lasted till
Vespers, or evening. When Sect was beginning, or the sixth hour,
Christ was crucified ; and when None, or the ninth hour, was
beginning, He died.
Ver. 28. And with the wicked he was reputed: Heb. P021
nimma, i.e., was numbered^ was counted. See whaf I have said on
Isa. liii. 12. The reason is, because Christ took to Himself our
place, our account and reckoning. But we were wicked. He
therefore was reckoned with the wicked, that He might make us,
instead of wicked, just, righteous, and holy.
THE PRO-SABBATH. 4|I
Ver. 42. Because it was the Parasceve, that is, /he day before the
Sabbath. The Greek is, which is the Prosabbatum. For Para-
sccve is the same as Preparation. Friday was so called because
food and things needful for the Sabbath were prepared upon it.
Hence it was called the Pro- Sabbath, i.e., the day before, or the
vigil of the Sabbath.
442 S. MARK, C. XVI.
CHAPTER XVI.
i An angel declareth the resurrection of Christ to three women. 9 Christ him
self appeareth to Mary Magdalene: 12 to two going into the country : 14
then to the apostles , 15 whom he sendeth forth to preach the gospel : if) and
ascendeth into heaven.
Ver. i. And when the Sabbath was past : that is to say, at the
beginning of the night before the Lord s day. " After a sad week
comes the radiance of a happy day," says the Scholiast.
Mary of Jacob (Vulg.), /".<?., Mary, the mother of James the Less
and Jude, as the Arabic version gives it, and the wife of Cleopas.
And Salome: the wife of Zebedee, and mother of James and
John.
That coming they might anoint Jesus. According to the custom
of the Jews, says Theophylact ; that the body might be preserved
sweet. Spices are of a drying nature. They did not realise the
dignity of Christ s Divinity, nor His resurrection. But they loved
Him very tenderly, both as a man and a prophet, although now
dead.
Ver. 6. Who was crucified: He is risen; He is not here. "The
angel is not ashamed of the cross," says Theophylact, " for in it is
the salvation of men." The Interlinear says, "The cross s bitter
root is gone ; the flower of life with its fruits, which lay in death,
has arisen in glory." ^..
G0 t tell His disciples. " The women are bid," says the Infer-
linear, "to announce it to the Apostles, because as by a woman
(Eve) death was announced, by a woman it might be told that life
had risen again."
THE RESURRECTION. 443
And Peter. " That him whom a woman had made deny, a woman
might make confess," says Druthmar. The Scholiast in S. Jerome
adds that "Peter was named especially because he counted him
self unworthy of being a disciple, because he had thrice denied
his Master." And S. Gregory (Horn. 21, in Evang.) says, "If
the angel had not named Peter, he would not have dared to come
among the disciples. He is called, therefore, by name, that he
might not despair."
Ver. 8. For a trembling (of body) and fear (of mind) had
seized them. Theophylact says, " Ixaraws, that is, stupor, at
the sight of the angel had come on them." But this astonish
ment was mingled with intense joy. For they were astounded
and were glad at the wonderful things which they heard, even
that Jesus their beloved was risen from the dead.
For they were afraid. Not only because of the vision of
angels, but also "on account of the Jews," says Euthymius, "lest
they should appear to have themselves stolen away Jesus ; lest
they should kill them when they heard that they had proclaimed
the resurrection of Jesus : as shortly afterwards the Jews placed
Mary Magdalene, Martha, and Lazarus in a ship without oars
or sail, and sent them to what would have been certain destruction
had not God brought them in safety to Marseilles."
Ver. 9. Magdalene, out of whom He had cast seven devils.
Mark adds this to show the power of repentance and love.
With these was Magdalene the sinner so inflamed, that she
deserved first to see Christ risen again, that from her sinners
might learn not to despair, but vehemently to love; for so they
shall surpass the Holy Innocents in grace and glory. So Bede,
"Because where sin abounded, grace hath superabounded."
Bede adds, "A woman was the beginner of transgression. A
woman first tasted death, but in Magdalene woman first saw the
resurrection, that woman might not bear the perpetual guilt of
transgression among men." See what is said on Luke viii. 2.
Ver. 12. He appeared in another shape: Arabic, garment, i.e.,
of a traveller, as they were going into the country: Arabic, to
444 S. MARK, C. XVI.
the village; Gr. into the field, i.e., to a country-house at Emmaus.
For, as S. Austin says (Consens. Evang.\ "under the name of
country not only villages, but towns and boroughs outside the
capital, which was the mother city of all, were wont to be
called." These disciples, therefore, were going from Jerusalem
into the country, that is, into the neighbouring small town of
Emmaus. This place was made a famous city by the Romans,
and called Nicopolis, as a monument of their victory in the
capture of Jerusalem. This appearance of Christ is the same as
that related by S. Luke (xxiv. 13), as is plain from the circum
stances, which are the same in both cases. So commentators
generally. Euthymius alone thinks they were different, because
Mark adds that the Apostles did not believe them when they
told them that Christ was risen, whilst Luke intimates the con
trary, that they did believe. But the answer is easy, that some
believed, but others did not believe.
Ver. 13. Neither did they believe them. This happened by the
permission and providence of God. "For this their incredulity
was not so much their weakness as it was to become our
strength," says S. Gregory. " P or the resurrection itself was
made manifest to them by many proofs, when they doubted of
it. And when we read and acknowledge these things, what else
is it but to be confirmed by their doubting ? "
Ver. 14. At length He appeared to the eleven as they were at
table. The Vulgate has novissime, last of all : Gr. varepov.
This was the last appearance of Christ on the day of the
resurrection, for S. Mark only relates those appearances which
took place on that day. You may say, But if so, He did not
appear to the Eleven, but to the Apostles, for S. Thomas was
absent. Wherefore Maldonatus thinks that this appearance was
that which took place on the Sunday after the resurrection,
when Thomas was present. But I say that they are here called
the Eleven, although Thomas was absent, because the college of
the Apostles after the treachery of Judas was reduced to eleven.
That is why they are here called the Eleven, although Thomas
GO INTO ALL THE WORLD. 445
was absent. Thus the Decemvirs were called by that name
when gathered together, although one or two might be
absent.
They did not believe. S. Jerome (lib. 2, cont. Pelag.} writes
that in some Greek codices there is found added after these words
as follows : " And they had content, saying, Substance is that
world of iniquity which by means of evil spirits suffers not the
true power of God to be apprehended : therefore now reveal
Thy righteousness." But the Church has expunged all this, for
it savours of the heresy of Manes and Montanus.
Ver. 15. And He said unto them, Go ye into the whole world, and
preach the Gospel to every creature. He said this not on Easter
day, when He appeared to the Eleven as they sat at meat, but
afterwards, when He showed Himself to them and others on a
mountain of Galilee, as it is in S. Matt, xxviii. 16, &c. Or it
may be that He committed this chief and peculiar office of preach
ing the Gospel to the Apostles more than once.
Go ye into the whole world, that is to say, not into Judaea
only, as ye have done hitherto, but up and down in all directions
throughout the world. For it does not seem probable that a
few Apostles should have traversed and converted the whole world,
especially because in America, lately discovered, no traces of the
faith of Christ have been found.
Every creature, i.e., to all nations, as it is in Matt, xxviii. 19.
Ver. 1 6. He that believeth and is baptized shall be saved ; but
he that believeth not shall be condemned. This saying of Christ is
abused to support their heresies, ist, by the Lutherans, to prove
that faith alone without good works is sufficient to salvation.
But I reply that the meaning of Christ, as Euthymius, Theo-
phylact, and others have observed, is, he that believeth, &c., i.e.,
"he that, believing in Christ and receiving His baptism, has
been washed from his sins, imbued with the grace of God, and
sanctified, he shall be saved," understand, > if he die in that
state, retaining the grace of God even unto death." But it is
impossible for the baptized to continue in this state of grace if
446 S. MARK, C. XVI.
they do not those good works which the law of Christ commands.
Also, in the name of faith, or faith and baptism, as the prime
requisites, and which at the beginning of the Church were
chiefly to be inculcated upon the Gentiles, all other things con
sequent upon them must be understood, such as hope, charity,
and good works, as I have shown at length in the introduction
to S. Paul s Epistles.
2nd. The Anabaptists infer from this saying of Christ that
little children must not be baptized, because they cannot believe.
But I answer, Christ is here speaking of adults. For only
adults are able to believe, and all the preceding words apply to
adults only. That little children ought to be baptized is plain
from the perpetual tradition and practice of the Church, and
from the words in S. John iii. 5, " Verily, verily, I say unto you,
unless any one be born of water and the Holy Ghost, he cannot
enter into the kingdom of God."
S. Augustine adds, and reiterates in various passages, that
these words of Christ do refer to infants also in a measure,
for as they sinned by the will of Adam, not their own, so
likewise they believe by the faith of the Church, in their
parents, or those who present them for baptism, not by their
own.
3rd. The Calvinists gather from these words of Christ that
baptism is not necessary for salvation, but that faith only is
sufficient, because of it alone, they say, Christ subjoins, But he
that believeth not shall be condemned. I reply that under the
word believe, i.e., faith, baptism must be understood, which is
the sacrament of faith, as well as all the other things which
spring from and follow faith, as I have just said. For Mark,
studying brevity, left it to the reader to gather from what he
had said immediately previous, that these musf be understood,
or shall not be baptized. For otherwise the antithesis would be
imperfect. To complete it we must read as follows, He that
believeth and is baptized shall be saved ; but he that believeth not,
or is not baptized, shall be condemned. For that baptism is necessary
MIRACLES IN THE EARLY CHURCH. 447
for salvation is plain from the words of Christ in S. John iii. 5,
already cited.
Ver. 28. They shall take up serpents. From the places which
they infested, and as Euthymius says, "They shall destroy
them, or even take them up in their hands without harm," as S.
Paul did the viper. Therefore the Arabic translates, They shall
take up serpents in their hands.
And if they shall drink any deadly thing. They shall
drink poison unharmed, as the Apostles and many Saints have
done.
They shall lay their hands upon the sick, &c. Observe that
these signs were necessary in the Primitive Church for proving
and strengthening the faith of Christ. Wherefore at that time
almost all believers wrought miracles, at least of certain kinds;
as, for example, the expulsion of devils from energumens. This
is plain from Justin s Dialogue against Trypho, Tertullian
(Apolog.\ Lactantius, and others. Many also at that time
received in baptism the gift of tongues. See Acts x.
47, &c.
Mystically: S. Bernard (Serm. de Ascens.} says, "The first
work of faith which worketh by love is compunction of heart,
by which, without doubt, devils are cast out when sins are
rooted out of the heart. After that they who believe in Christ
speak with new tongues when old things depart out of their
mouth, and for the time to come they speak not with the old
tongue of our first parents, who declined unto words of wicked
ness in making excuses for their sins. But when by compunction
of the heart, and confession of the mouth, the former sins have
been blotted out, in order that men may not backslide, and
their latter end be worse than the beginning, it is needful that
they take away serpents, that is, extinguish poisonous suggestions,
&c. If they shall drink any deadly thing it shall not hurt
them. This is, when they feel the stings of concupiscence,
they shall not consent They shall lay their hands upon the
sick, and they shall recover. This is, they shall cover their evil
306M1
S. MARK, C. XVI.
affections by good works, and by this medicine they shall be
healed."
Ver. 19. He was taken up into hear en. By His Divinity
communicating to His body the qualities of lightness and fleet-
ness.
" O kingdom of eternal blessedness, where youth never groweth
old, where beauty never waneth, nor love groweth cold, where
health knows no sickness, where joy never decreaseth, where
life hath no end " (S. Augustine, in SoliL c. 39).
END OF VOL. HI.
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Cornelius a Lapide
The Great commentary
of Cornelius a Lapide
