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Catena & u t e a.
COMMENTARY
ON THE
FOUR GOSPELS,
COLLECTED OUT OF THE
WORKS OF THE FATHERS
BY
S. THOMAS AQUINAS.
VOL. I.
BT. MATTHEW. PART L
5cconO tuition.
OXFORD kHS LONDON:
ioiin B1NR1 lvo JAMES P LKK1
ah im \ 1 >
W\! 1 2 1934
9 9
Jiintrt by B
ADVERTISEMENT TO THE FIRST EDITION.
The following Compilation not being admissible into the
Library of the Fathers from the date of some few of the
authors introduced into it, the Editors of the latter work
have been led to publish it in a separate form, being assured
that those who have subscribed to their translations of the
entire Treatises of the ancient Catholic divines, will not feel
less interest, or find less benefit, in the use of so very judi-
cious and beautiful a selection from them. The Editors refer
to the Preface which follows for some account of the nature
and characteristic excellences of the work, which will be
found as useful in the private study of the Gospels, as it is
well adapted for family reading, and full of thought for those
who arc engaged in religious instruction.
Oxford, May 0, 1841.
. C3EL5
PREFACE.
By a Catena Patrum is meant a string or series of pas-
sages selected from the writings of various Fathers, and ar-
ranged for the elucidation of some portion of Scripture, as
the Psalms or the Gospels. Catenas seem to have originated
in the short scholia or glosses which it was customary in
MSS. of the Scriptures to introduce between the lines or on
the margin, perhaps in imitation of the scholiasts on the
profane authors. These, as time went on, were gradually
expanded, and passages from the Homilies or Sermons of
the Fathers upon the same Scriptures added to them.
The earliest commentaries on Scripture had been of this
discursive nature, being addresses by word of mouth to the
people, which were taken down by secretaries, and so pre-
served. While the traditionary teaching of the Church still
preserved the vigour and vividness of its Apostolical origin,
and spoke with an exactness and cogency which impressed
an adequate image of it upon the mind of the Christian Ex-
positor, he was able to allow himself free range in handling
the sacred text, and to admit into the comment his own par-
ticular character of mind, and his spontaneous and indivi-
dual ideas, in the full security, that, however he might fol-
low the leading! of his own thought* in unfolding the words
of Scripture, his own deeply fixed views of Catholic, truth
would bring him lafe home, without Overstepping the limils
of truth and sobriety. Accordingly, while the early leathers
manifest a most remarkable agreement in the principles and
i, PREFAi
the substance of their interpretation, they have at the same
time a distinctive spirit and manner, by which each may
be known from the rest. About the vith or viith century
iginality disappears; the oral or traditionary teach-
which allowed scope to the individual teacher, became
hardened into a written tradition, and henceforward there is
a Uniform invariable cliara< well M substance of Scrip-
ture interpretation. Perhaps we should not err in patting
G-n gory the Great as the last of the original Commentab
for though very numerous commentators on every book of
Script uri- continued to be written by the most eminent doctors
in their own names, probably not one interpretation of any
importance would be found in them which could not be tr; <
to some older source. So that all later comments are in fact
Catenas or selections from the earlier Fathers, whether they
lent themselves expressly in the form of citations from
their volumes, or are lections upon the Lesson or I I for
the day, extempore indeed in form, but as to their materials
drawn from the previous studies and stores of the expositor.
The latter would be better adapted for the general reader,
the former for the purposes of the theologian.
Commentaries of both el; i \ y numerous. Fabri-
cius ks of several hundred MS. Catenas in the Royal
Library of France. According to Wolf and Cramer1' the
earliest compiler of a Greek Catena was QScumenius, in
the ixth or xth century; for the claims of OlympiodorUfl
the nth to hi- tin- author of the Catena on Job, have been
disproved by Patricius Junius, in his edition. (Loud. L687.)
Bui though this may be the fil .'cna, the practice
of compiling commentaries hail been in use much earlier. In
the Bast, ESustathius of Antioch in the ivth, ami Procopius
of Q .1 the beginning of tin vith, collected "the int
pretati ancients;" and in the West, the Corn-
on the Gospelfl w hich go audi r the name of Bede,
(A 1>. 700,) arc but a summary ol the authorised intcrprcta-
-
ich information on the Mibjrct.
PREFACE. iii
tions chiefly drawn from S. Augustine, S. Leo, &cv and even
S. Jerome describes his Commentary on Galatians as a com-
pendium of former writers, chiefly Origen.
It may be added, that the same change took place in
dogmatic teaching, as in the exposition of Scripture. This
indeed was still more to be expected, for the issue of con-
troversies and the decrees of Councils had given to the
doctrinal statements of the Fathers an authority, or rather
prerogative, which was never claimed for their commentaries.
Accordingly, S. John Damascene's work on the Orthodox
Faith in the viiith century is scarcely more than a careful
selection and combination of sentences and phrases from the
great theologians who preceded him, principally S. Gregory
Nazianzeu. A comment or scholia by the same author
upon S. Paul's Epistles have come down to us, which are
mainly taken from S. Chrysostom, but with some use of
other expositors.
All such commentaries have more or less merit and use-
fulness, but they are very inferior to the ' Catena Aurea/
which is now presented to the English reader : being all of
them partial and capricious, dilating on one passage, and
passing unnoticed another of equal or greater difficulty ;
arbitrary in their selection from the Fathers, and as com-
pilations crude and indigested. But it is impossible to read
the Catena of S. Thomas, without being struck with the
masterly and architectonic skill with which it is put together.
A learning of the highest kind, — not a mere literary book-
knowledge, which might have supplied the place of indexes
and tables in ages destitute of those helps, and when every
thing was to be read in unarranged and fragmentary MSS. —
but a thorough acquaintance with the whole range of eccle-
siastical antiquity, so as to be able to bring the substance
of all that had been written on any point to bear upon the
text which involved it — a familiarity with the style of each
writer, so as to compress into few words the pith of a whole
page, ami a DOWl Icar and orderly arrangement in this
mans of knowledge, are qualities which make this Catena
b 2
if PREFA(
perhaps nearly perfect as a conspectus of Patristic intcrprc-
on. 0 impilati thibit research, industry, learn-
ing; bat this, though b mere compilation, evinces a masterly
command over the whole subject of Theology.
The .t rived that it reads as a running com-
mentary, the 1 extracts being dovetailed together by
the compiler. And it consists only of extracts, the com_
piler introducing nothing of his own but the few connecting
particles which link one extract to the next. There
also a few quotations headed ' Glossa,' which none of the
editors have been able to find in any author, and which
from their character, being briefly introductory of a new
chapter or a new subject, may be probably assigned to the
compiler; though even this is dispensed with whenever it
is possible: when a Father will furnish the words for such
transition or connection, they are dexterously introduced.
In the Gospel of S. Matthew there are only a few other
passages which seem to belong to S. Thomas. These arc
mostly short explanations or notes upon something that
Seemed to need explanation in some passage quoted, and
which in a modern book would have been thrown into the
form of a foot-note. An instance of this may be seen in
p. 105. The only important passages of this kind are some
Glosses on chap. xxvi. 26, which will be noticed in their
place.
This continuity is expressed in the title which the Author
gives his work in his dedication to Pope Urban 1\.. 'expo-
sitio continua:' the term Catena was not used till after his
death. De Kubcis the Venetian editor speaks of a MS.
of the xivth century in which it is so entitled, but the
earlier editions have cither ' ( i lossa Continua/ or 'Conti-
nuum.' The tl is broken into paragraphs loi
j the ihortesl le^s than a vcr>e, the longest twenty
rerses, and tie m of each portion follows this order :
— First, the transition from the last paragraph to that under
. if they .,!«• ( the harmony with the chronol
oi the other Evangel ihewn, s. Augustine (de Consensu
PREFACE. v
Evangelistarum) being the authority used for this : then
comes the literal, or, what is called, the historical exposition.
Where different Fathers .have given different explanations,
they are introduced generally in the order of the most ob-
vious and literal first, and so proceeding to the most re-
condite, by the words ' Vel aliter.' Then if any important
doctrine hinges upon any part of the passage or comma,
selections are given from the most approved treatises on the
subject; e.g. on chap. v. 17, a lengthened summary of the
arguments against the Manicheans from Aug. cont. Faust. ;
on chap. xi. 21. long extracts from Aug. de Bono Perseve-
rantise ; on viii. 2. a short passage from Damascenus de Fid.
Orth. as if for the purpose of referring the reader to a treatise
which contains a full discussion of the doctrine implied in
the words, ' And He stretched forth His hand, and touched
him ;' on xiii. 29. on the question of toleration, Aug. ep. ad
Vincentium is quoted. And the comment on the portion is
wound up with what is variously called the mystical, moral,
allegorical, tropical, tropological, or spiritual sense. The
peculiar exposition of Origen, which seems to hold a mean
place between the historical and the authorized mystical
interpretation, is accordingly often inserted between these.
The quotations do not profess to be made with scrupulous
adherence to the words of the original. But they are not
(a very few excepted) abridgments in the words of the
compiler, but condensations in their own language. How
admirably this is done may be seen by any one who will
take the trouble of collating a few pages of some of the
more diffuse writers, e.g. S. Chrysostom or Origen, with the
Catena. For instances particularly in which a sentence is
made up of clauses gathered from distant pages, see the
summary of the Sermon on the .Mount, chap. vii. in fin., and
a quotation from Chrysostom on chap, xxiii. ~;<k
>v i> it the case with this Catena as it, seems to be with
■ 'her, that some one commentary has been taken as
a nucleui or basis, into which other extracts bave been
i ted. Dr. Crami , that Chi I be staple
m PREFACE.
of .-ill ■ eels Catem i on 8, Matthew; but though 8,
mas held ' m in such m that lie i rfc d
tid * 111; ( ryaoel »mi librii in Matthseum
quam poasidere fruiqne Lntetia Parisiorum/ (prssf. Ben.]
though he lias drawn upon the Homilies very largely, it is
no more than he lias done upon nearly all the principal
commentaries, [f any book might he inppoaed to have 1
guide more than another it would be Elabanus Bfanrnaj
though we should not say that lie quoted any other writers
mediately through ELabanua, yel this compiler seems often
to have guided him to quotation* in S. Augustine, Gregory}
and the general treatises of the Latin Fathers.
With respect to the fidelity of the references, putting aside
the connective} GlossSB which may probably be assigned to
S. Thomas himself, there are very few (as far as the trans-
nit herto proceeded) which it has not been |
sible to find. Of tin ae arc epioted from 8. Angti
Sermons, and among the multitude of doubtful and spurious
compositions of this class, it is probable that the extracts
to which they b ion be found, though it was scarcely
worth whi pend much time in the search of a few un-
important passages. But there are two pa of serious
momentj one on Matt. xvi. IS. the other on Luke wii. 19.
quoted from S.Cyril, which require a remark. The first
affirming tin4 supremacy of the sn< - of S. Peter is
quoted from 'Cyril, in lib. Thee.1 but occurs do whore in
8. Cyril's writin Accordingly it has been made the
in d work of an old charge againsl 8. Tl - (lately
: ived by I rman writ e Ellendorf Hist. Blatl
which however 1 n amply refuted by Guj
and Nicolai, In the dedication to another of his works,
'Opusculum i I .m' addressed to Pope
i \ . he Hum . llentia vestra mihi
turn diligenter | . in quo inveni quamplurima ad
utilia. Considi ravi autom quod (jus
1 impediri propter qusedam in
aud J, Patrum contenta, quse dubia ease videntur.
PREFACE. vii
The other passage is affirmatory of Transubstantiation, and
quoted from S. Cyril without any specification of place ;
on this Father Simon (Hist. Crit. c. 33.) observes, that
S. Cyril's commentaries on the New Testament have come
down to us imperfect, and this very passage occurs quoted
under the name of Cyril in, the second part of the Greek
Catena of Possinus. (in Matt, xxvii. 28.) The words fimo
quern bibas quern manduces/ on chap. v. 27. are not in
the earlier editions of the Catena, but were inserted (per-
haps by the Louvain Editor) from the original text of S.
Augustine.
Of the authors cited, the Catena contains nearly all that
is material in S. Chrysostom's Homilies on S. Matthew,
S. Jerome's Commentary, S. Hilary's Canons, and the Glossa
Ordinaria all through the Gospel. The Latin commentary
of Pseudo-Chrysostom is cited fully till about the middle of
chap, viii., after whicli it is cited more rarely. At this place
the Benedictine editor notes a hiatus in some of the MSS. of
Chrysostom. S. Augustine de Cons. Ev. and In Sermonem
Domini in Mont, are nearly incorporated into the Catena,
and from ch. xvi. to the end, Origen's Commentaries on
S. Matthew.
It is generally supposed that Aquinas was ignorant of
Greek, and that therefore he must have quoted the Greek
authors in Translations; but his own words in his dedication
to Pope Urban seem to imply otherwise. 'Interdum etiam
sensum posui, verba dimisi, praecipue in Ilomiliario Chry-
sostomi propter hoc quod est translatio vitiosa.' That for
Chrysostom he used neither the version of Anianus, (as the
Benedictine editor of Chrys. supposed,) nor the current
Latin version, is evident on the slightest comparison with
his quotations. However this may be, lie has in several
instances quite missed the -f the Greek.
The Catena begins to quote Origen's Commentary on
latt. at chap, xvi., though our fragment of it begins as
early M chap. xiii. It USCI the Old Interpretation, which
Iluct conjecturi to ha q the irork of Bellator, or of
viii PREFACE.
some contemporary of Cassiodorus. This rersion will be
found in the Ben. Ed, of Origen, and it according to Huet
barbaroni and full of errors.
Great accidental value is given to many of the ineditcd
Greek Catenas by the extracts which they contain from lost
works; in this on S. Matt, are quoted two writers, whose
works do not seem to have been printed. The first is Re-
miginSj which is frequently cited throughout. The com-
mentary on S. Matthew of Remigius, a Monk of Auxerre in
the ixth century, is extant in MS. in several libraries, but
the only part of it which has ever been printed is the Pre-
face, in Fontani Novas Eruditorum Deliciae, Florence 17!>:>>.
One short passage concerning the dates of the Gospels,
which is quoted in S. Thomas's Proem, is not fouud in this
Preface, but a passage iu S. Thomas's Proem to S. Mark
(piotcd from Remigius super Matt, occurs in it. This
would be proof enough of the identity of the Remigius of
the Catena with the ineditcd Commentary described by
Fontani Bnt he has also printed in the same volume
several homilies of Remigius, which he says are only ex-
tracts or abridgments (apOCOpss) of the Commentary. On
Comparing these with the quotations in the Catena, they
answer exactly to that description, the substance is the same,
the words only a little different.
1 1 ay mo i> much more rarely quoted. The quotations do
not pond with the 'Homilies on the Gospels' printed
with his name at Paris, L545, but there is much the same
kind of resemblance between them, as between the quota-
tions and the Homilies of Kemigius. It may perhaps be
conjectured, that he also may have written a commentary of
which the Homilies ;uv abridgnici
. who as will as Haymo Wl holar of
lin, wrote one of the moat lull and valuable eommenta-
i 8. Matthew extant. It contains copious extracts
Latin Fathers, inch, he says, 'quantum mini
rii monastics servitutis retinaoulis Licuit, et
pro Dutrimento panrulorum quod non parram nobis ingerit
PREFACE. ix
molestiara et lectionis facit injuriara/ (he seems from this
to have been Abbot at the time he wrote,) but interwoven
with the extracts is much original matter of his own, ( non-
nulla quae mihi Author lucis aperire dignatus estc/ which
he distinguishes by the note 'Maurus' on the margin. In
the only printed edition of his works, there is a hiatus of
several pages in chapp. 23. and 24. and another in chap. 28.
1 quae inter excudendum a militibus omnia vastantibus de-
perdita sunt.'
S. Jerome speaks of his own commentary on S. Matthew
(in the preface to Eusebius), as having been written off very
hastily in the short space of a fortnight — and as being
entirely his own, if for no other reason, from his want of
leisure to read the numerous commentators even then
existing on the Gospels. He names Origen's twenty-five
volumes, and as many homilies on S. Matthew only ; Theo-
philus Antioch., Hippolytus Martyr, Theodorus, Apollinaris,
Didymus, Hilary, Victorinus, Fortunatianus. He says also,
f historicam interpretationem digessi breviter, et interdum
spiritualis intelligentiae flores miscui, perfectum opus re-
servam in posterum.'
The Enarrationes in Matthaeum printed as the work of
the Archbishop Anselm (Cologne, 1612) are ascribed by
Cave to Anselm Laudunensis, and by others to William of
Paris, who died in 1249. This is partly a compilation and
partly original. It does not seem used in the Catena, but
it has been referred to in this translation as containing
many passages cited in the Catena, under the title Gloss.,
and which appeared to have been drawn by both authors
from some common source.
The Glossa Ordinaria seems to have been a brief Catena,
compiled from the Fathers by Strabus, a Monk of Fulda,
a pupil and amanuensis of Rabanus Maurus. Among the
extracts, he seems to have inserted short observations of his
' Great part of tin- Introduction of Epiotlo dedicatory to Bp, Aocaj how
It ibenoa dei i method of com- is tin- to be explain*
pilatiOQj in won! for word wil
PREFACE.
own, distinguishing them by the title of 'Glossa.' Even
of these the substance seems to have been drawn from the
Fathers, or rather from that received mode of interpreting
riptnre and Fathers which was traditionally preserved in
the Schools. These portions (in whatever degree original)
*rot the name of Glossa. Ordinaria say the editors, (Douay,
1617,) "quia illam posteri omnes tanquam officinam eccle-
BiaBticorum seusuum consulere solebant." It is sometimes
cited under the title of * auctorita
The Glossa Interlinearis is ascribed to Ansclm Laudu-
iiensis early in the xiitli century, and Mas intended to
accompany the common editions of the Bible written in
a small hand in the vacant spaces between the lines.
A few passages are quoted from Bedc. Of these some arc
from his Homilies on the Gospels, some from his Commen-
tary on Luke. There is among Bcde's works a Commentary
on S. Matthew, and in one or two instances this is referred
to by Nicolai, but on looking at the quotations in older
editions of the Catena, it is merely 'Bed. in Ho,
many quotations of Remigius and Kabanus, whieh agreed in
sense with this Commentary on Matthew, the mark re Beda'
has been added, because he Mas the earliest author in which
the translator found them; but an inspection of this Com-
mentary Mill make it very doubtful whether it is Bede's.
First, he does not mention it in the catalogue which he gives
of his own works at the end of the II; 1. (p. 222. ed.
Smith. ) Secondly, those on Mark and huke (whieh 1
mention there; are introduced by Epistlea to Aeea, Bishop of
Hexham. Thirdly, tl.< i of tl different, being
full and COpioUS, that on Matthew short, and '}
Fourthly, comparing Babanus' numerous quotations from
e, tiny seem to be all taken from t iments on the
Uel p: irk and Lake. But a great deal of
what veil as original in Rabaaus coincides with the
1 Mb. in question. N it an abridg-
I 111 <>( R r did they only both draw upon their
i ■ Ions "i the Fat bi rs f I i s. Paul's
PREFACE. xi
Epistles printed among Bede's Works, and which is a com-
pilation chiefly from S. Augustine, seems to have been proved
by Mabillon to be the work of Florus the Deacon, (Mab.
Vet. Analecta, i. 12.) The following extracts from Bede's
Preface to S. Luke illustrate the manner of compiling such
Commentaries then in fashion. Bede excused himself from
the task because it had been so fully performed by Ambrose.
Acca answers that there were many things in Ambrose so
eloquent and high, that they could only be understood by
Doctors, and something weaker was wanted for the un-
learned; that S. Gregory had not been afraid to rifle all the
Fathers for his homilies on the Gospels, and in short it might
be said of every thing with the comic poet, 'Nihil sit dictum
quod non sit dictum prius/ Bede then describes the method
he had pursued ; " Having gathered around me the works
of the Fathers, truly the most worthy to be employed in
such a task, I set myself diligently to look out what S. Am-
brose, what Augustine, what Gregory most keen-eyed, (as
his name signifies,) the Apostle of our nation, what the
Translator of the Sacred Story Jerome, and what the other
Fathers have thought upon the words of Luke. This I
forthwith committed to paper either in the very words of the
author, or where abridgment was needed in my own. To
save the labour of inserting a reference to the author in each
case in my text, I have marked the first letters of his name
in the margin, being anxious that noue should take me for
a plagiarist, endeavouring to pass off as my own the words
of greater men." Vol. v. p. 215. ed. Col.
The Translation has been made from the Venetian edition
of 1775, which professes to give the original text of the
Catena without the alterations of Nicolai. For by the re-
peated reprints — and no book went through more during
the two first centuries after the invention of printing — the
had become so corrupt — " tain frequentes in earn imp*
sf rant et t;nn enonncs eorrupteho, tot depravatie voces, tot
involufa: conttractionct, tot perturbatse phrases, tot pro-
sertirn l MUtonhus autoritates adulterate, tot viti*
iii PREFACE
tot mutilati textns, tot indices omissi vol prsepos-
annotati, tot hiantes ct imperfect i - oocurn bant
ut eas mirer tam impense laudari potuisse quae tarn turpi-
ter sberrassent»" (Prsef Nicol.) Nioolai therefore in 1657
undertook a recension of the text, for which he employed,
not MSS. or early editions of the Catena, (the Venetian
editor thinks it probable that he used only two editions,
one a Parisian, the other an Antwerp,) but had recourse to
the authorities themselves ; his aim being, not so much to
give it as it came from S. Thomas, but to improve the i
fulness of the work, as what it is indeed, a complete sylla-
bus of Catholic theology. But as the Venetian edition is
wretchedly printed, it has been corrected throughout by
a reference to Nicolai, (ed. Lugd. 168G,) and the references
have all been verified afresh and adapted to the best editions
of the Fathers. No reference lias been given to any passj
which the translator has not verified for himself substantially
in its own original place ; but in those places only in which
there was any doubt or dilliculty about the meaning, or
where an important doctrine was involved, or any important
variety of reading between the two editions of the Catena,
has he attentively collated the p: of the Catena with
the original; in a very lew has he introduced any alteration
or addition from the originals, and that has been some-
times noticed in the note. Where a reference could not
be found, it has been marked 'noil oeeurrit ;' of these the
majority are those GI0SS8B which are most probably to be
ascribed to s. Thomas j of the 1 me hail escaped the dili-
gent Nicolai, only one or two which Xic. had marked
onnd, the present translator has not been able to find.
Where no note of reference is put, it is to be understood
that the p is in c;< M in the auth inmentary
on that chapter and VCTSe of S. M;iM.; as the only noti
renoe tO which must have been ' m Locum/ it was thought
a perpetual repetition of that note was needless. To aid in
mug to S. Chrya the QUE llomily has been
given :•' the first place wh tern d to.
PREFACE. xiii
The references to Scripture have been verified anew, (those
in the Psalms conformed to the numeration of the English
Bible,) and many more given which the previous editions
omit. The text of the Gospel commented upon is given
from the E. V. ; but all passages quoted in the body of
the comment are translated from the Latin as there given,
which is often important when the remarks are upon words
which have no equivalent in our version, e. g. ' supersub-
stantialis' in c. vi. 11. There is no uniformity in the editions
in the mode of printing the sacred text. The MSS. and
earlier editions do not contain it, so that it is probable that
it was so published by Aquinas, especially as nearly the
whole is worked into the series of comment ; the next class
of editions have the sacred text, occupying a small space
in the centre of the upper part of the page, and the Catena
arranged around it ; and at last the commata or paragraphs,
which it was clearly S.Thomas's intention to make, were
divided, and in some editions the portion of text was in-
serted between them, in others each, chapter was printed
at the head of its own comment, divided into the same
paragraphs, with letters referring to the paragraphs of the
Catena.
It only remains to add, that the Editors are indebted for
the Translation of St. Matthew, as well as for the above
introductory remarks, to the Rev. Mark Pattison, M.A.,
Yellow of Lincoln College.
J. II. N.
LIST OF AUTHORS
USED IN THE CATENA ON ST. MATTHEW,
With the Editions of their Works referred to in the Translation.
Origen, Presbyter of Alexandria, A.D. 230. Ed. Ben. Par. 1753.
Pseudo-Origen Homilia? sex ex diversis locis collector. Merlin, Par. 1512.
S. Cyprian, Bishop of Carthage, A.D. 243. Oxford Translation, 1839.
Eusebius, Archbishop of Csesarea, A.D. 315. Oxford, 1838.
S. Athanasius, Archbishop of Alexandria, A.D. 326. Ed. Ben. Par. 1698.
Pseudo-Dionysius the Areopagite, A.D. 340 — 530. Paris, 1615.
S. Hilary, Bishop of Poictiers, A.D. 354. Ed. Ben. Par. 1693.
S. Gregory of Nazianzus, Abp. of Constantinople, A.D. 370. Col. 1680.
S. Gregory, Bishop of Nyssa, A.D. 370. Paris, 1615 .
S. Ambrose, Archbishop of Milan, A.D. 374. Ed. Ben. Par. 1686.
S. Jerome, Presbyter and Monk of Bethlehem, A.D. 378. Verona, 1735.
Nemesius, A.D. 380. Apud Bibl. Patr. Grose. Paris, 1624.
S. Augustine, Bishop of Hippo, A.D. 396. Ed. Ben. Par. 1679—1700.
S. John Chrysostom, Abp. of Constantinople, A.D. 398. Ed. Ben. Par.
1718—38.
S. Cyril, Archbishop of Alexandria, A.D. 412. Paris, 1638.
S. Maximus, Bishop of Turin, A.D. 422. Paris, 1614.
Cassian, Presbyter and Monk of Marseilles, A.D 424. ) Bibl. Patr.
S. Peter Chrysologus, Archbishop of Ravenna, A.D. 433. ) Col. 1618.
Council of Ephesus, Canons of, •) . ^ .„, T ,7 ... n
__ _ \ A.D. 431. ap. Labbe Concilia, Par. 1671.
Theodotus of Ancyra, )
8. Leo I. Pope, A.D. 440. Venice, 1783.
Gennadius, Presbyter of Marseilles, A.D. 495. llamb. 1614.
S. Gregory I. Pope, A.D. 590. . Ed. Ben. Paris, 1705.
S. Isidore, Archbishop of Seville, A.D. 595. Col. 1617.
Bede, Venerable, Presbyter and Monk of Yarrow, A.D. 700. Col. 1612.
S. John, Presbyter of Damascus, A.D. 730. Paris, 1712.
Kabanus Maurus, Archbishop of Mayence, A.D. 847. Col. 1626.
Ilaymo, Bishop of Halberstadt, A.I). 853. ) T„ T . ,
-r, • • >> i ■ ,r , r » i -rv ««« > » orks not printed.
KemiglUf, Presbyter and Monk of Auxerre, A.D. 8S0. )
M Orlinari.i, in ninth century. Z/Utid. L589,
.is Kalbertus, A.D. 850.
Lanfraac, Ajchbiihop of Canterbury, A.I). L080.
S. Antrim , Aiehbiehop of Canterbury, A.D. 109 Col. L612.
Glo:isa luterlinearis, in twelfth century. Lugd, I
J
Bibl. Patr.
PEEFACE
TO THE GOSPEL ACCORDING TO
ST. MATTHEW.
Isaiah xl. 9.
Go up to the top of the mountain, thou that preachest glad
tiding* in Sion ; lift up thy voice with might, thou that
preachest in Jerusalem : cry aloud, fear not : say to the
cities of Judah, Behold your God ! Lo, the Lord God
shall come with power, and His arm shall have dominion ;
Lo, His reward is with Him,
The Prophet Isaiah, a manifest preacher of the Gospel,
briefly expressing the loftiness, the name, and the substance
of the Gospel doctrine, addresses the evangelic teacher in the
person of the Lord, saying, Go up to the top of the moun-
tain, tyc.
But to make our beginning with the title, The Gospel.
Augustine. The word ' Evangelium/ (Gospel,) is rendered Aug.
in Latin ' bonus nuntins,' or ' bona annuntiatio,' (good news.) p™)™
It may indeed be used on all occasions whenever any good "«2,
is announced ; but it has come to be appropriated to the
announcement of the Saviour. Gloss. Those who have
related the birth, deeds, words, and sufferings of the Lord
JeSM Christ, are properly styled Evangelists. ChrySOSTOM. Chrys.
For what is there that can equal these good tidings? God on . Jj? "•
earth, man in heaven ; that Long war ceased, reconciliation i. 2,
made between God and our nature, the devil overthrown,
death abolished, paradise opened. These things, so far beyond
our merits, art,- given us with all fulness; not for our own
toil or labour, but because we ate beloved of God.
Aic. Wi. God in many ways heals the souls of men, ac- Aug. U
Cording to tin; timei and the seasons which are ordained by His " |^ •'
VOL, i. i'.
2 PBBFA4 B K) 'HI I I-
marvellous wisdom, yet has He in no way mot ficently
provided for tjie human race, than when the Very Wisdom of
God, the Only Sun of one substance and coeternal with tl
Father, BtOOped to take upon Him perfect man, and tl rd
Was made flesh and dwelt among us. 1 I ereby He made manii' st
how high a place among creatures had human nature, in tl.
Pwudo- He appeared to men as Very Man. PfeBUDO-Al ■. Q d I
SU£ de made man' tliat ma0 migtt hc made (:°(1" Gl08B; 1:
Natir. part Of the glad tidings that should be preached, the Prophet
•ix' foretells Baying, Behold, your Hod, $c. Leo Pope; For tl.
Bt.ad emptying of Himself, by which the Invisible made Himself
xitm!* Visible, and the Creator and Lord of all thin to
become one of us mortal creatures, was a Btooping of II is
mercy, not a failing of His power. GLOSS; Therefore that
the Lord should not be supposed to be present in such a Wl
that there should be any thing lost of His power, the
Aug. Prophet adds, The Lord shall come with i
iS? shewing Himself to men in the flei L By the
■ . unspeakable power of God, it was wrought, that while \
v."' Man was m the inviolable God, and very God in paw
*-x[x'3' flesh, th >wed npon man, glory through Bhan
Aug. immortality through punishment, life through death.
Vc" For blood that was without sin being Bhed, the bond of all
11,11 , • i i r in
Meritu, men's sins was done away, by which men were before new
ii•;jU• captive by the Devil. Gloss; Therefore because men, having
been delivered from sin by virtue ofChrist suffering, »e the
Of God, it follows, And Hi* arm shall he
i . ; In Christ then w; ti us this wonderful deliverance,
Vhin* that on our passible nature the condition I ttld
not abide, which His impassible BSS< :ul admitted, and
that by that which could not die, that which was I ight
loght to life. Gloss; And thus through A is
opened to us the entrant amortal glory, concerning which
it follows, I >, Hi* "';//' lI",! •" th:lt> Dan
wliicfa Hie eaks, Your reward it abundant m H
The promise ternal life and the kingdom of
ren belongs to t rtament; in theOld
ntained premises of temporal thin
-o then ei ang ching delivers to us four tin.
ACCORDING TO ST. MATTHEW. 3
concerning Christ ; the Divinity that takes upon it, the
Humanity that is taken upon it, His Death by which we
are delivered from bondage, His Resurrection by which the
entrance of a glorious life is opened to us. On this account it
is represented in Ezekiel under the figure of the four animals.
Gregory; The Only-begotten Son of God was Himself verily Greg,
made Man; Himself condescended to die as the sacrifice of HonfV
our redemption as a Calf; He rose again through the power
of His might, as a Lion ; and as an Eagle He ascended
aloft into heaven. Gloss ; In which ascension He shewed
mauifestlv His Divinity ; Matthew then is denoted bv the
Man, because he dwells chieflv on the humanity of Christ ;
Mark by the Lion, because he treats of His Resurrection ;
Luke by the Calf, because he insists on His Priesthood; John
by the Eagle, because he describes the sacraments of His
Divinity. Ambrose ; And it has happened well that we Ambros.
set out with delivering the opinion that the Gospel according in°L™'
to Matthew is of a moral kind, for morals are the peculiar pref.
province of man. The figure of a Lion is ascribed to Mark,
because he begins with an assertion of His Divine power,
saving, The beginning of the Gospel of Jesus Christ the Son
of God. The figure of the Eagle is given to John, because
he has described the miracles of the Divine Resurrection.
Grkg. These things the commencement of each of the Gospel Greg.
Til '
books testifies. Because lie opens with Christ's human gene- l bUp'
ration. Matthew is rightly designated by a Man; Mark by a
Lion, because he begins with the crying in the desert; Luke
by a Calf, because he begins with a sacrifice ; because he
takes his beginning from the divinity of the Word, John
is worthily signified by an Eagle. Aug. Or, Matthew Au*.
who has chiefly represented the regal character of Christ, is g^"11"
I ignated by a Lion ; Luke by a Calf, because of the Priest's Evang,
victim ; Mark, who chose neither to relate the royal nor the
priestly lineage a, and yd is clearly busied about His human
nature, is designated by the figure of a Man. These three
animals, the Lion, the Man, the Calf, walk on the earth,
whence these tin Qgelists arc mostly employed about
those things which Christ wrought in the flesh. But John,
* The original text of Aagottine bee ■iceidotelem vol oonetorationem \i
bore, " ne<|u<- itirpem regiam doom cognationem/'
B 2
4 PREFACE 10 'I HI. GOSPEL
a>> t lie Eagle, soars oil high, and with most keen ryes of the
heart beholds the light of unchangeable Truth. Prom which
we may understand, that the other three Bvangelistfl ace OC-
cupied about the active, and John about the contemplative,
life. The Greek Doctors by the Man understood Matthew,
because lie has deduced the Lord's lineage according to the
flesh ; by the Lion, John, because as the lion strikes terror
into the other beasts by his roaring, so John struck tenor into
all heretics; by the Calf, they understood Luke, because the
calf was the victim of the Priests, and he is much employed
concerning the Temple and the Priesthood; and by the
Eagle they understood Mark, because the eagle in the
Divine Scripture is used to denote the Holy Spirit, who
spake by the mouths of the Prophets; and Mark begins
with a citation from the Prophets.
Hior. JeROME. Concerning the number of the Evangelists, it
:«"i?t?« should be known, that there were many who had written
Matt ad Gospels, as the Evangelist Luke witnesses, saying, Fori
Luke 1 1 1UUC^1 as i"("n.l have taken in hand, <\<-., and as hooks
remaining to the present time declare which divers authors
have set forth, therein laying the foundation of many
heresies; such as the Gospel according to the Egyptians,
according to Thomas, Matthias, and Bartholomew b \ that of
the twelve Apostles, and Basilides, and Apelles, and others
whom it would be long to reckon up. But the Church,
which LS founded by the Lord's word upon the rock, sending
forth, like Paradise, its four streams has tour corners and four
rings by which as the ark of tin1 covenant, and the guardian
of the Law of the Lord, it is carried about on mo\ cable c
'■ These apocryphal comp extant] ami is one of
elsewhere mentioned bj at Alex, tip ofour Saviour's inl
(Strom, ni. i (in which seem to be thi
Luc. i.) Bueebittl (lli>t. iii. 25.) I -pel according to the
I , In- \ tlian.-tsius ( SynODS. 7<i. ) Cyril TweWl
tech. iv. I phaniua as the celebrated (> ording to
( 1 1 i : . i.'j. n. *j.) \ . I. m-. i. the Nasarenes, or H<
2.) ami I.isius in hare been prior to the inspired <
ii- and afterwards corrupted by the Bbion-
is supposed to be one of the works ites, I i was a I and
red to in the beginning of St. Luke. \ M ionite. Little ia known
1' i by the G oi the I according thiaa,
ami S There and Bartholomew ; the
seein to
I homes, l c Some read ' iinmubilib .
d earlier
ACCORDING TO ST. MATTHEW. 5
staves. Aug. Or, Because there are four quarters of Aug.
the world, through the whole of which Christ's Church is if con!' n
° . . Evan. l. 2.
extended. In learning and preaching they had a different
order from that they had in writing. In learning and
preaching they ranked first who followed the Lord present
in the flesh, heard Him teaching, saw Him acting, and by His
mouth were sent to preach the Gospel ; but in penning the
Gospel, an order which we must suppose to have been fixed
by Heaven, the first place and the last place were filled out
of the number of those whom the Lord chose before His
passion, the first by Matthew, the last by John ; so that the
other two, who were not of that number, but who yet followed
Christ speaking in them, were embraced as sons, and placed
in the middle between the other two, so as to be supported by
them on both sides. Remigius. Matthew wrote in Judaea
in the time of the Emperor Caius Caligula; Mark in Italy, at
Home, in the time of Nero or Claudius, according to Raba-
nus ; Luke in the parts of Achaia and Bseotia, at the request
of Theophilus ; John at Ephesus, in Asia Minor, under Nerva.
Bede. But though there were four Evangelists, yet what they
wrote is not so much four Gospels, as one true harmony of
four books. For as two verses having the same substance, non occ.
but different words and different metre, yet contain one and
the same matter, so the books of the Evangelists, though
four in number, yet contain one Gospel, teaching one doc-
trine of the Catholic faith. Chrysost. It had indeed been chrys.
enough that one Evangelist should have written all ; but sup*
whereas four speak all things as with one mouth, and that
neither from the same place nor at the same time, nor having
met and discoursed together, these things are the greatest
test of truth. It is also a mark of truth, that in some small
matters they seem to disagree. For had their agreement been
complete throughout, adversaries might have supposed that
it was by a human collusion that this was brought about.
Indeed in essentials which pertain to direction of life, and
preaching the faith, they do DOt differ in the least thing. And
if in their account! of miracles, one tells it in one way, another
in another, let not this disturb von ; but think that if one had
told all, the other three would have been a needles! superfluity;
had they all written different things, there would have been no
0 FBI FA< B TO i in: Gk
room for proof of their harmony. And if their account differs
in times or modes, this does not hinder the truth of the facts
themselves which they relate, as shall be shewn below.
Aug. Aug. Though each seems to have followed an order of
sup* narration of his own, vet we do not find any one of them
writing as if in ignorance of his predecessor, or that he left
out some things which he did not know, which another was
to supply; but as each had inspiration, he gave accordingly
the cooperation of his own not unnecessary labour.
Gloss. Gloss. But the sublimity of the Gospel doctrine consists,
Ubi sup. . i . a ti
first, in its preeminent authority. Arc For among all
the Divine instruments which are contained in Holy A\' rit,
the Gospel has justly the most excellent place; its first
preachers were the Apostles who had seen the Lord and
Saviour Jesus Christ present in the flesh; and some of
them, that is, Matthew and John, published each a b >ok of
such things as seemed good to be published concerning Him.
And that it should not be supposed, that, as far as relates
to receiving and preaching the Gospel, it makes any dif-
ference whether it is announced bv those who followed Him
during 1 1 is sojourn in the flesh, or by those who faithfully
believed what they heard from others, it is provided by Divine
Providence through the Holy Spirit d, that a commissioi
well of writing as of preaching the Gospel, should be bestowed
on some out of the number of those that followed the first
Apostles, (ii.oss. And thus it is clear that the sublimity of
the authority of the Gospel is derived from Christ; this is
proved by the words of the Prophet cited above, Gfo up to the
top of the mountain* For Christ Is that Mountain of whom
I .2,2. the same Isaiah speaks, And there shall l,c in the last (I
a mountain j>i I /'■ Lord in tin top of the
mountains i that is, upon all the saints who from Christ the
uutain an called mountains; for of His fulness have
we all d. \nd rightly is that. Go thou up upon a high
mount ain} addressed to Matthew. who, as had been foretold,
in his own person saw the deeds of Christ, and heard His
'sine. Am.. Tins should la1 considered which to many
great difficulty, why the Lord Himself wrote no-
thing, so that we are obliged to give our belief to others who
d A clause is inserted lure fro riginal to complete the
ACCORDING TO ST. MATTHEW. 7
wrote of Him. Gloss. But we ought not to say that He wrote
nothing, seeing His members have written those things
which they learned by the dictation of their Head. For
whatever He would have us to read concerning His actions
or His words, that He enjoined upon them to write as His
own hands.
Gloss. Secondly, the Evangelic doctrine has sublimity of
strength ; whence the Apostle says, The Gospel is the power Rom. 1,
of God to the salvation of all that believe. The Prophet also '
shews this in the foregoing words, Lift up thy voice with
might; which further marks out the matter of evangelic
teaching, by that raising the voice which gives clearness to the
doctrine. Atjg. For the mode in which Holy Scripture is put Aug. ad
together, is one accessible to all, but thoroughly entered into E°U3*
by few. The things it shews openly, it doth as a familiar friend
without guile speaking to the heart of the unlearned, as the
learned. The things it veils in mysteries, it does not deck
out in lofty speech, to which a slow and unlearned soul would
not dare to approach, as a poor man would not to a rich;
but in lowly phrase it invites all, whom it not only feeds
with plain truth, but exercises in hidden knowledge; for
it has mutter of both. But that its plain things might
not be despised, these very same things it again withholds;
being withheld they become as new ; and thus become
new they are again pleasingly expressed. Thus all tempers
have here what is meet for them; the bad are corrected,
the weak are strengthened, the strong are gratified. Gloss.
But because the voice when raised on high is heard further
off, by the raising of the voice may be denoted the pub-
lication of the Gospel doctrine; because it is given to be
preached not to one nation only, but to all nations. The
Lot /'reach the Gospel to every creature. G&egoby ; Greg.
ry creature nuiy be meant the Gentiles. ]5* ' ■
Glo s. The Evangelic doctrine has, thirdly, the loftiness ofHomil.
liberty. k\ <■. Under the Old Testament because of the pro- 28.
la and the threatening of temporal evils, Aug. eon.
the temporal Jerusalem begets slaves; but under the New j _,''
tament, where faith requires love, by which the Law * *»ph.
be fulfilled not more through (car of punishment, than
lj the eternal Jerusalem begets
8 PREFACE TO THE G06PEJ ACCORDING PO BT. MATTHBW.
freemen. Gloss. This excellence of the Gospel doctrine the
Prophet describes when he Cry aloud, fear not*
It remains to see to whom, and for what purpose, this (Jo-pel
iiicr. was written. Jerome. Matthew published hii Gospel in
ad'i'ifsei) «Jll,uca> ni the Hebrew tongue, for the sake of those of the 2
< who believed in Jerusalem. Gloss. For having first preached
Ordinary. t]1(l (j()Sp(.j [n Judaea, being minded to pass to the Gentiles,
he first pat in writing a Gospel in Hebrew, and left it as
a memorial to those brethren from whom he was departing.
For as it was necessary that the Gospel should be preached
for confirmation of the faith, so was it necessary that it
Paendo- should be written to oppose heretics. PsEl DO-CHEY8. Mat-
Chryt, . . it- • i n
Comm, tnew lias arranged his narrative m a regular scries ot events.
in Matt. Pirat, the birth, secondly, the baptism, thirdly, the tempta-
tion, fourthly, the teachings, fifthly, the miracles, sixthly, the
passion, seventhly, the resurrection, and lastly, the aseension
of Christ; desiring by this not only to set forth the hist
of Christ, but to teach the order of evangelic life. It is nought
that we are born of our parents, if we be not reborn again of
God by water and the Spirit. After baptism we must i
the Devil. Then being as it were superior to all temptation,
he is made fit to teach, and if he be a priest let him teach,
and commend his teaching, as it were, by the mirach
a good life; if lie be lay. Let him teach faith by his w i
In the end we must take our departure from the stage of this
world, and there remains that the reward of resurrection and
glory follow the victory over temptation.
GLOSS. Prom what has been said then, we understand the
title Gospel, the substance of the Gospel doctrine, the emblems
of tlu- writers of the Gospel, their number, their time, language,
discrepancy and an tent; the sublimity of the <•
doctrine; to whom this addressed, and the method
arrangement.
COMMENTARY
ON THE GOSPEL ACCORDING TO
ST. MATTHEW.
CHAP. I.
Ver. 1 . The book of the generation of Jesus Christ,
the Son of David, the Son of Abraham.
Jerome. 'The face of a man' (in Ezekiel's vision) signifies Ez. i. 5.
Matthew, who accordingly opens his Gospel with the human ]0^er'in ro"
genealogy of Christ. Rabanus. By this exordium he shews Comm.
that it is the birth of Christ according to the flesh that he
has undertaken to narrate. Pseudo-Chrysostom. Matthew Pseudo-
wrote for the Jews, and in Hebrew a; to them it was unne- tL^j]
cessary to explain the divinity which they recognized ; but in Matt.
necessary to unfold the mystery of the Incarnation. John
wrote in Greek for the Gentiles who knew nothing: of a Son
'O
of God. They required therefore to be told first, that the
Son of God was God, then that this Deity was incarnate.
Rabanus. Though the genealogy occupies only a small
part of the volume, he vet begins thus, The book of the
generation. For it is the manner of the Hebrews to name
their books from that with which they open ; as Genesis.
Gloss. The full expression would be This is the book 0/ Gloss.
the generation ; but this is a usual ellipse; e.g. The vision of l inana*
/ aiahs for, ' This is the vision.' Generation, he says in the
singular number, though there be many here given in succes-
sion, as it is for the sake of the one generation of Christ that
the rest are here introduced. Cbbtsostom. Or he therefore Chryi,
•ntitlei it, 'I'Ik' book of the generation, because this is the sum H
Mum. in
att
of the whole dispensation, the root of all its blessings; uz. Hom.iL
1 [t smim to In th general witness written b ifter the Greek. This
of antiquity thai H copy w;ih interpolated by tho
copy ot St Matthew' • Gospel, whet ei Ebion
10 6PEL ACCORDING VO CHAP. I.
that Hod became man ; for this once effected, all other things
followed of course. Rabanusj II. . I \ of the
generation Christ, because be knew it was written,
fThe I f the generation of Adam.' JIc begins thus
then, that he may oppose 1 i hook, tl Adam
to the old Adam, for by the one were all thing >red
which had been corrupted by the other. .1 read
in Mm. in Isaian, 11 ho shall (lea, -re His generation? But it does not
j | follow that the Evangelist contradicts the Prophet, or tinder-
's what he declares impossible; Un- I-aiah is Bpeakio
the it ion of the Divine nature; St. Matthew of the in-
tuition of the human. Cbrys. And do not consider this
■mall thing to hear: for truly it is a marvellous
thing that God should descend to be born of a woman, and
to have as His ancestors David and Abraham. Rbmigi
Though any affirm that the prophet (Isaiah) does -peak of His
human generation, we need not a to his enquiry, /-
shall declare it? "No man;" but, "Very few;" be [atthew
and Luke have. RabANUG rag, 0) Christ, he
expresses both the kingly and priestly office to be in Him,
for Jesus, who first bore this nan., after Moses, the first
who was leader of the children of Israel ; and Aaron, anoii. I
by the mystical ointment, was the first priest under the
Hi- Law. HlLABT j What God conferred on those, who, by the
anointing of oil, were consecrated as kings or priests, this the
Holy Spirit conferred on the Man Christ; adding moreover
' a purification. The Holy Spirit cleansed that which taken
of the Virgin Man \alted into the Daily of the Saviour,
and this is that anointing of the Body of th flesh
whence He was called Christ b. Because the impious craft
Of th. ,,,1-n of the seed I .d,
he add f I),/ rid, ; )(un, {
m I w.»rk com- I p]« of the Word
r out i'
in In like ma
■
it, tl
Hi a
both
.
. as
VER. 1. ST. MATTHEW. 11
But why would it not have been enough to name one of them,
David alone, or Abraham alone? Because the promise had
been made to both of Christ to be born of their seed. To
Abraham, And in thy seed shall all the nations of the earth Gen. 22,
10
be blessed. To David, Of the jruit of thy body will I set upon Ps' -^
thy seat. He therefore calls Christ the Son of both, to shew H.
that in Him was fulfilled the promise to both. Also because
Christ was to have three dignities; King, Prophet, Priest;
but Abraham was prophet and priest ; priest, as God says to
him in Genesis, Take an heifer ; Prophet, as the Lord said Gen. 15,
to Abimelech couverning him, He is a prophet, and shall G'en 2o
pray for thee. David was king and prophet, but not priest. 7-
Thus He is expressly called the son of both, that the three-
fold dignity of His forefathers might be recognized by
hereditary right in Christ. Ambrose ; He therefore names Ambros.
specially two authors of His birth — one who received the111—110'
promise concerning the kindreds of the people, the other who
obtained the oracle concerning the generation of Christ ; and
though he is later in order of succession is yet first named,
inasmuch as it is greater to have received the promise con-
cerning Christ than concerning the Church, which is through
Christ; for greater is He who saves than that which is saved.
►ME. The order of the names is inverted, but of necessity ;
for had he written Abraham first, and David afterwards, he
Mould have to repeat Abraham again to preserve the series
of the genealogy. Psetdo-Cilrys. Another reason is that
royal dignity is above natural, though Abraham was first in
time, yet David in honour.
Gloss. But since from this title it appears that the whole
book is concerning Jesus Christ, it is necessary first to know
What we must think concerning Him; for so shall be bel
explained what this hook relates of Him. Arc Ccrinthus An?.
Ill*
,i and Ebion made Jons Christ only man ; Paul of Samo- J,1^ Au\'
, following tl. d ("mist not to have had an ex-
nce from eto rnity. but to have begun lo be from His birth
' ' n'°"
of the Virgin Mary; he also thought Him nothing more than
was afterwai firmed by Photinus.
I apneni.
The Apostle John, seeing long before; by the {Athan.
Holy Spirit, this madness, rouses him from his deep voj* ^
, by tl. :^r of his roice, saying, /// thev>*
12 GOSPEL ACCORDING TO CRAP. I>
John i, i. beginning was the Word. He therefore, who in the beginning
was frith God, could not in this last time take the beginning
of His being from man. He laja further, (let Photinus hear
John it, his words,) Father, glorify Me with that (/lory which 1 had
Aag.de wiih Thee before the world was* A\ a. The error ofNestorius
Haros.19. NKlSj that he taught that a man only was horn of the Blessed
Virgin Mary, whom the Word of God received not into Unity
of person and inseparable fellowship \ a doctrine which Catho-
Cyr. lie ears could not endure. Ctbil OF Ai.i.x amuiia. Saitli the
nachoi Apostle of the < >uly-begotten, Who being in the form of Ooa\
Egypti. thuufiht it no robbery to be equal with God. "Who then is this
I 1 ' 1 *) C
who is in the form of God? or how emptied He Himself,
and humbled Himself to the likeness of man? If the above-
mentioned heretics dividing Christ into two parts, i.e. the
.Man and the Word, affirm that it was the Alan that was
emptied of glory, they must first shew what form and equality
with the Father are understood to be, and did exist, which
might Buffer any manner of emptying. But there is no ei
ture, in its own proper nature, equal with the Father; how
then can any creature be said to be emptied? or from what
eminence to descend to become man? Or how can he be
understood to have taken upon Him, as though He had not
at first, the form of a servant ? But, they say. the Word being
equal with the Father dwelt in Man born of a woman, and
this is the emptying. I hear the Son truly saying to the
John 11, Holy Apostles, If any man love Me, he will keep My saying;
and My Father will lore him, and He will come nnto h'nn, and
make Our abode with him. Hear how He saith that He and
the Father will dwell in them that love Him. Do you then
suppose that WC sluill grant that He is there emptied of His
glory, and has taken upon Him the form of a servant, when
lie makes Mis abode in the hearts of them that lore Him?
Or the Holy Spirit, dors lU fulfil an assumption of human
Isi.l. flesh, when lie dwells in our hearts? [SIDOR] ; But not
N'VV,. ' '* to mention all arguments, let us bring forward that one to
iv. l o
which all arguments point, that, for one who was God to
assume a lowly guise both has an obvious use, and is an
adaptation and in nothing contradicts the course of nature.
But for one who is man to speak things divine and super-
natural is the highest presumption ; for though I king may
VER. 1. ST. MATTHEW. 13
humble himself, a common soldier may not take on him the
state of an emperor. So, if He were God made man, all lowly-
things have place; but if mere man, high things have none.
Aug. Sabellius they say was a disciple of Noetus, who taught Aug. de
that the same Christ was one and the same Father and Holy asres" ■
Pseudo-
Spirit. Pseudo-Athan. The audaciousness of this most insane Athan.
error I will curb bv the authority of the heavenly testimonies, J?gl1,
"J j j lapsens.
and demonstrate the distinct personality of the proper sub- (ibid.
stance of the Son. I shall not produce things which are liable p' '
to be explained away as agreeable to the assumption of
human nature ; but shall offer such passages as all will allow
to be decisive in proof of His divine nature. In Genesis we
find God saying, Let Us make man in Our own Image. By this
plural number shewing, that there was some other person to
whom He spoke. Had He been one, He would have been
said to have made Him in His own Image, but there is an-
other; and He is said to have made man in the Image of that
other. Gloss. Others denied the reality of Christ's human Gloss.
nature. Valentinus said, that Christ sent from the Father, non occ'
carried about a spiritual or celestial body, and took nothing
of the Virgin, but passed through her as through a channel,
taking nothing of her flesh. But we do not therefore believe
Him to have been born of the Virgin, because by no other
means He could have truly lived in the flesh, and appeared
among men; but because it is so written in the Scripture,
which if we believe not we cannot either be Christians, or be
saved. But even a body taken of spiritual, or ethereal, or
clayey substance, had He willed to change into the true and
very quality of human flesh, who will deny His power to do
this? The Manichaeans said that the Lord Jesus Christ was
a phantasm, and could not be born of the womb of a woman.
But if the body of Christ was a phantasm, He was a deceiver,
and if a deceiver, then He was not the truth. But Christ is
the Truth; therefore His Body was not a phantasm. GLOSS. Gloss.
And as the opening both of this Gospel, and of that accord- non occ*
ing to Luke, manifestly proves Christ's birth of a woman,
and hence His real humanity, they reject the beginning of
both these Gospels, Aug. Faustna affirms, that "the Gospel Ang.cont
both begins, and begins to be so called, from the preaching of
1 i. < i: \i\ i.
Christ8, in which He no where affirms Himself to have 1
1) in of men. Nay, so far i^ this geneal om being part
ipel, that the writer dors not vent ititle
it; beginning, 'The book of the generation/ not 'The book
ipel.' Mark again, who cared not to write of the
eration, but only of the preaching of the Son of God,
which is properly The Gospel, begins thus accordingly, The
of Jesus Christ the Son of God. Tims then, all that
Matt 4,17. we read in Matthew before the words, began to preach
the Gospel of the kingdom, is a part of tl , not of
the Qospel. I therefore betook myself to Mark and John,
with whose prefaces I had good reason to tisfied, as l
introduce neither David, nor Mary, nor Joseph." To which
Augustine replies, What will he say then to the Apostle's
'j Tim. words, Remember lh Hon oj Christ of I
2> 8- of David according to my (>'usjjc/. But the Gospel of the
Apostle Paul was likewise that of the other A] . and of
all the faithful, as h( Whether I, or they, thus have we
preached the Gospel.
de A i (.. The Ariana will not have the Father, Son, and Holy
,il!' J:,# Spirit, to he of one and the same Bubstance, nature, and
exisU QCe ; but that the Son is a creature of the Father, and the
Holy Spirit a crentui i.e. created by the Son;
further, they think that Christ took the flesh without a soul.
1 I. de But John declares the Son to be not only God, but even of
'j nn. i. g. tji(v s;illlc BUb8tance as the Father; for when he had said, The
Word was God, he added, all th\u:, adt hij Him;
whence it is clear that lie was not made by Whom all things
were made; and if not made, then not created; and tl
one substance with the Father, for all that is not of
td. cont one sub with the Father 18 creature. 1 know not what
1 1;- hem Hi the person of the Mediator has conferred upon us, if
1 1. redeemed not our better part, but took upon Ilim our flesh
only, which without the soul cannot have conscious I the
lefit. But if Christ came tQ which had perished,
\';i. 1 1. But
, . thej reject
ubtl'ul.
And tli*. M
VER. 1. ST. MATTHEW. 15
the whole man had perished, and therefore needs a Saviour ;
Christ then in coming saA*es the whole man, taking on Him
both soul and body. How too do they answer innumerable Id.Lib.83.
objections from the Gospel Scriptures, in which the Lord u8^st'
speaks so many things manifestly contrary to them ? as is that,
My soul is sorroivful even unto death, and, / have power to lay Matt. 26,
down Jly life ; and many more things of the like kind. Should J8: 1Q
they say that He spoke thus in parables, we have at hand 18.
proofs from the Evangelists themselves, who in relating His
actions, bear witness as to the reality of His body, so of His
soul, by mention of passions which cannot be without a soul ;
as when they say, Jesus wondered, was angry, and others of
like kind. The Apollinarians also as the Arians affirmed that Id. de
Christ had taken the human flesh without the soul. But aexes* *
overthrown on this point by the weight of Scripture proof,
they then said that that part which is the rational soul of man
was wanting to the soul of Christ, and that its place was filled
by the Word itself. But if it be so, then we must believe
that the Word of God took on Him the nature of some brute
with a human shape and appearance. But even concerning
the nature of Christ's body, there are some who have so far
swerved from the right faith, as to say, that the flesh and the
Word were of one and the same substance, most perversely
insisting on that expression, The Word was made flesh; which
they interpiet that some portion of the Word was changed into
i, not that lie took to Him flesh of the flesh of the Virgin'1.
< zb.il. We account those persons mad who have suspected Cyr. Ep.
that so much as the shadow of change could take place in the ^ntiooh'
nature of the Divine Word ; it abides what it ever was, neither torn, r,.^
is nor can be changed. Li:o; We do not speak of Christ as Le^ E '
man in such a sort as to allow that any thing was wanting 59. ad
to Him, which it is certain pertains to human nature, whether [dj V']K
soul, or rational mind, or flesh, and flesh such as was taken J?;^
. Palest.
of the Woman, not gained by a change or conversion of the
Word into flesh. These thi' ors, that thrice false
heresy of the Apollinarists has brought forward. Eutyches
also chose out this third dogma of ApollioariSj which denying
u SotneoftheApollinariai I. doctrine wai aftei d t<> the
vi'l. I ,!. ii. p. <>'.) I. \ . i Tap . in But} ch.
] . Iiulz. 'J iv. Theod. ll.' i. Lv, l I,
1G qospi i \< « ordhtg ro i hap. i,
the verity of the human body and soul, maintained that our
Lord Jesus Christ was wholly and entirely of oik
though the Divine Word had changed itself into flesh and
soul, and as though the conception, birth, growth, and such
like, had been undergone by that Divine I which was
incapable of any such changes with the very and true flesh;
for Mich as is the nature of the Only-begotten, such is the
nature of the Father, and such is the nature of the Holy
Ghost, both impassible and eternal. But if to avoid being
driven to the conclusion that the Godhead could feel Buffer-
ing and death, he departs from the corruption of Apolliie
and should still dare to affirm the nature of the incarnate
Word, that is of the Word and the flesh, to he the same, he
dearly falls into the insane notions ofManichsBUS and Marcion,
and believes that the Lord Jons Christ did all Ilis actions
with a false appearance, that J I is body was not a human
body, but a phantasm, which imposed on th - of the
Id. Ep, beholders. But what Butychea ventured to pronounce as an
Julian, episcopal decision, that in Christ before His incarnation «
two natures, but after 11 is incarnation only one, it beho
that he should have been urgently | r the reason
of this his belief. I suppose that in Usin<j such language he
supposed the soul which the Saviour took, to have had its
abode in heaven before it was born of the \ train Mary .
This Catholic hearts and ears endure not, for that the 1
when He came down from heaven shewed nothing of the
condition of human nature, nor did lie take on 1 1 i 1 11 any
that had existed before, nor any flesh that was not taken of
the flesh of His mother, Thus what was justly condemned
in Origenf, must needs be rebuked in Eutyches, t<> wit. that
our sonls before they were placed in our bodies had actions
not only wonderful but various. R.EMIG. These hert
therefore the An sties overthrow in tin' opening of their
Gospels, as Matthew in relating how Hi- derived His descent
from the kings of the J< vra proves Him to have been truly
man and to have hail tine flesh. Likewise Luke, when he
inion, which inroh 1 rait
ri.itiiMn. the hi- n. l. i. I
im, is imputed to . 17. Periarch. ii. (i. u.
I Leon.
ii. Ephnem, Antioch. ap. Phot. p. 6
VER. 2. ST. MATTHEW. 1 7
describes the priestly stock and person ; Mark when he says,
The beginning of the Gospel of Jesus Christ the Son of God ;
and John when he says, In the beginning was the Word;
both shew him to have been before all ages God, with God
the Father.
2. Abraham begat Isaac ; and Isaac begat Jacob ;
and Jacob begat Judas and his brethren.
Aug. Matthew, by beginning with Christ's genealogy, Aug. De
shews that he has undertaken to relate Christ's birth according Evan.ii.1.
to the flesh. But Luke, as rather describing Him as a Priest
for the atonement of sin, gives Christ's genealogy not in the
beginning of his Gospel, but at His baptism, when John bare
that testimony, Lo,He that taketh away the sins of the world. John 1,29.
In the genealogy of Matthew is figured to us the taking on
Him of our sins by the Lord Christ; in the genealogy of
Luke, the taking away of our sins by the same; hence Matthew
gives them in a descending, Luke in an ascending, series.
But Matthew, describing Christ's human generation in de-
scending order, begins his enumeration with Abraham.
Ambrose. For Abraham was the first who deserved the Ambros.
witness of faith; He believed God, and it was accounted to ™ g°"
him for righteousness. It behoved therefore that he should lib- ii}-
be set forth as the first iu the line of descent, who was the
first to deserve the promise of the restoration of the Church,
In thee shall all the nations of the earth be blessed. And it
is again brought to a period in David, for that Jesus should
be called his Son; hence to him is preserved the privilege,
that from him should come the beginning of the Lord's
genealogy. Chkysost, Matthew then, desiring to preserve Chrys.
in memory the lineage of the Lord's humanity through the om' ,u*
succession of His parents, begins with Abraham, saying,
Abraham begat Isaac. Why docs he not mention Ismael,
his first-horn? And again, Isaac begat .Jacob; why does he
not speak of Bsaa his first-born? Because through them be
could not have come down to David. GLOSS. Yet he names Glo
<ill the brethren of Judah with him iu the lineage, Ismael
and Ivsau had not remained in the worship of the true God;
but the brethren of .Judah were reckoned in God'i people.
VOL. I c
IB GOSPEL u< 0RDI2CG TO ( BAP. T.
Chrp. Chrybost. Or, lie names all the twelve Patriarchs tbat he may
lower that pride which is drawn from ;i line of nohlt itry.
For many of these were born of maidservants, and yet were
Patriarchs and heads of tribes. Gloss. But Jndah is the
Only one mentioned byname, and that because the Lord n
descended from him only. Hut in each of the Patriarchs we
must note not their history only, but the allegorical and moral
meaning to be drawn from them ; allegory, in seeing whom
ach of the Fathers forcshewed ; moral instruction in that
through each one of the Fathers some virtue may be edified
in us either through the signification of his name, Or through
his example *. Abraham is in many respects a figure of Christ,
and chiefly in his name, which is interpreted the Father of
many nations, and Christ is Father of many believers.
Abraham moreover went out from his own kindred, and abode
in a strange land; in like manner Christ, leaving the Jewish
nation, went by His preachers throughout the (lentil
Pseudo-Chrys. Isaac is interpreted ' laughter/ but the
laughter of the stints is not the foolish convulsion of the lips,
but the rational joy of the heart, which was the mystery
of Christ. For as he was granted to his parents in their
extreme age to their great joy, that it might be known
that he was not the child of nature, but of grace, thus
Christ also in this last time came of a Jewish mother to be
the joy of the whole earth; the one of a virgin, the other
of a woman past the age, both contrary to the expectation
of nature. Bemig. Jacob is interpreted ' supplanter,' and it
p i.i8 43. is said of Christ, Thou hast cast down beneath Me them that
rose up against Me. P8EUDO-ChRTS, Our Jacob in like
manner begot the twelve Apostles in the Spirit, not in the
flesh ; in word, not in blood. Jndah is interpreted 'con-
fessor/ for he was a type of Christ who was to be the confessor
of His Father, as He spake, I • et Father, Lord of
hea\ d earth. Gloss. Morally; Abraham signifies to
us the virtue of faith in Christ n example himself, as it
* Origen contrid that 1 . p. I 18. Bj themoi it meant,
thr< •■ f Scripture, the name implies.
or historical, the moral, and the myiti- cation of the text; by mystical, one
oal "i ipiritual, I 'linn to the which interpret* it of thi* invisible and
three parts of man, body, si.ii!. and the .spiritual world.
spirit. Horn, in L de Princip.
VER. 3 — 6. ST. MATTHEW. 19
is said of him, Abraham believed God, and it was accounted
unto him for righteousness. Isaac may represent hope ; for
Isaac is interpreted 'laughter/ as he was the joy of his
parents; and hope is our joy, making us to hope for eternal
blessings and to joy in them. Abraham begat Isaac, and faith
begets hope. Jacob signifies Move,' for love embraces two
lives ; active in the love of our neighbour, contemplative in
the love of God ; the active is signified by Leah, the contem-
plative by Rachel. For Leah is interpreted f labouring11/ for
she is active in labour ; Rachel ' ' having seen the beginning/
because by the contemplative, the beginning, that is God, is
seen. Jacob is born of two parents, as love is born of faith
and hope ; for what we believe, we both hope for and love.
3 — 6. And Judas begat Phares and Zara of Thamar ;
and Phares begat Esrom ; and Esrom begat Aram ;
and Aram begat Aminadab ; and Aminadab begat
Naasson ; and Naasson begat Salmon ; and Salmon
begat Booz of Rachab ; and Booz begat Obed of Ruth ;
and Obed begat Jesse ; and Jesse begat David the
king.
Gloss. Passing over the other sons of Jacob, the Evangelist
follows the family of Judah, saying, But Judah begat Phares
and Zara of Thamar. Aug. Neither was Judah himself aAug.de
first-born, nor of these two sons was either his first-born ; he XT i$
had already had three before them. So that he keeps in that
line of descent, by which he shall arrive at David, and from
him whither he purposed. JEROMB. It should be noted,
that none of the holy women are taken into the Saviour's
genealogy, but rather such as Scripture has condemned, that
lie who came for sinners being born of sinners might so put
away the sins of all; thus Ruth the Moabitess follows among
the rest. AMBROSE. But Luke has avoided the mention ofAmbroe.
these, that he might set forth the series of the priestly race 0 ^
Immaculate. But the plan of St. Matthew did not exclude the
'■ Leah, full of labour j Jerom. '/<• fte.) Jerom. fMdL, who ■> 'I"'
nomin. llrbr. from ns /. '" weary <m> \ interpretation in the text, from 71S")
self. ;ili -I y?n (nVnn. beginning).
1 Rachel, a: i). xxxi. 8 T ' :
r °
'J:) EtDING i" < hap. i.
righteousness of natural reason; for when lie wrote in his
Gospel, that lie u ho should take on Him the sins of all, was
born in the flesh, was Bubjecf to wrongs and pain, he (lid not
think it any detraction from 1 lis holiness that lie did not refuse
the further humiliation of a sinful parentage. Nor, again, would
it shame the ( 'hurch to be gathered from among sinners, when
the Lord 1 1 imsclf was horn of sinners j and , lastly, that the be-
nefits of redemption might have their beginning with I lis own
forefathers : and that none might imagine that a stain in their
blood was any hindrance to virtue, UO 1 any pride them-
selves insolently on nobility of birth. Chrtbost. Besides this,
it shews that all are equally liable to sin; for lure is Thamar
accusing Judah of incest, and David begat Solomon with
a woman with whom he had committed adultery. But if the
Law was not fulfilled by these great ones, neither could it be
by their less great posterity, and so all have sinned, and the
Ambros. presence of Christ is become necessary. AMBROSE. Observe
*" that Matthew does not name both without a meaning; for
though the object of his writing only required the mention of
Pharos, yet in the twins a mystery is signified; namely, the
double life of the nations, one by the Law, the other by Faith.
PsETJDO-CHItYS. By Zarah is denoted the people of the Ji
which first appeared in the light of faith, coming out of the
dark womb of the world, and was therefore marked with the
scarlet thread of the circumciser, for all supposed that they
were to be God's people; but the Law was set before their
face as it had been a wall or hedge. Thus the Jews were hin-
dered by the Law, but in the times of Christ's coining the
hedge of the Law was broken (low n that was between 'Jew s ami
Eph.2,14. Gentiles, as the Apostle speaks, Breaking down the middle nail
of partition ; and thus it fell out that the Gentiles, who were
signified by Phares, U IOOU U the Law w as broken through by
Chi immandmeuts, first entered into the faith, and after
followed the ' Gloss. Judah begat Phares and Zara be-
hewent into Egypt, w hit her they both accompanied their
father. In Egypt, Phares begat Esrom; and I
d {linn : . [ram begat . (mi bninadab begat Naaeeon ; and
then Moses led them out of Egypt. I O was head of the
tribe of Judah under Moses in the desert, where he begat
Salmon; and this Salmon it was who, as prince of the tribe
VEIt. 3 — 6. ST. MATTHEW. 21
of Judah, entered the land of promise with Joshua. Pseudo-
Chrys. But as we believe that the names of these Fathers
were given for some special reason under the providence of
God, it follows, but Naasson begat Salmon. This Salmon
after his father's death entered the promised land with Joshua
as prince of the tribe of Judah. He took a wife of the name of
Rahab. This Rahab is said to have been that Rahab the harlot
of Jericho who entertained the spies of the children of Israel,
and hid them safely. For Salmon being noble among the
children of Israel, inasmuch as he was of the tribe of Judah,
and son of the prince thereof, beheld Rahab so ennobled
through her great faith, that she was worthy whom he should
take to wife. Salmon is interpreted ' receive a vessel V Per-
haps as if invited in God's providence by his very name to
receive Rahab a vessel of election. Gloss. This Salmon in
the promised land begat Booz of this Rahab. Booz begat
Obeth of Ruth. Pseudo-Chrys. How Booz took to wife
a Moabitess whose name was Ruth, I thought it needless to
tell, seeing the Scripture concerning them is open to all.
We need but say thus much, that Ruth married Booz for the
reward of her faith, for that she had cast off the gods of her
forefathers, and had chosen the living God. And Booz received
her to wife for reward of his faith, that from such sanctified
wedlock might be descended a kingly race. Ambrose. But Ambros.
how did Ruth who was an alien marry a man that was a Jew ? u * sup*
and wherefore in Christ's genealogy did His Evangelist so much
as mention a union, which in the eye of the law was bastard?
Thus the Saviour's birth of a parentage not admitted by the
Law appears to us monstrous, until we attend to that declara-
tion of the Apostle, The Law was not given for the righteous, 1 Tim. l,
but for the unrighteous. For this woman who was an alien,
a Moabitess, a nation with whom the Mosaic Law forbad all
intermarriage, and shut them totally out of the Church, how
did she enter into the Church, unless that she were holy and
unstained in her life above the Law ? Therefore she was
exempt from this restriction of the Law, and deserved to be
numbered in the Lord'a Lineage, chosen from the kindred of
her mind, not of her body. To Ha she is a great example, for
k ]"rabtt7- Probably n MOt Cb. a tmmI ; perhaps |HD b HB73i
22 008PBL v i" CH \r. I.
that in her was prefigured the entrance into the Lord's Church
of all of us who are gathered out of the Gentiles. Jj bomb.
Is. l(j, 1. Ruth the Moabitess fulfils the prophecy of Isaiah, Semi forth,
0 Lord, the Lamb that shall rule over the earthy out of the
rock of the desert to the mount of the daughter of 8km,
Gloss. Jesse, the father of David, has two names, being
is. ii, i. more frequently called [aai. But the Prophet lays, There
shall coim- a rod from the Stem of Jesse ; therefore to sin
that this prophecy was fulfilled in Mary and Christ, the
Evangelist puts .Jesse. Remio. It is asked, why this
epithet King is thus given by the holy Evangelist to
David alone? Because he was the first king in the tribe
of Judah. Christ Himself is Phares ' the divider,' as it is
Mat.2.5,3;5. written, Thou shall divide the sheep from the goats ; lie is
Zech.6,12. Zaram ', ' the east/ Lo the man, the east is His mime ; He ii
[•.40,2. Esrom m, 'an arrow,' He hath set me as a poUshed shaft.
R \i;\\. Or following another interpretation, according to the
abundance of grace, and the width of love. He is Aram n the
Is. 42, 1. chosen, according to that, Behold My Servant trhom I have
chosen. He is Ami nadab, that is 'willing0,' in that He BaySj
Is.51, 6. I Will freely sacrifice to Thee. Also He is Xaasson p, i.e.
'augury,' a> He knows the past, the present, and the future;
John 8, 1 1. or, Mike a serpent,' according to that, Moses lifted up the
serpent in the wilderness. He is Salmon'', i.e. 'that feel-
Luke s, cth/ as He said. / feel that power is //one forth OUi of
■*■ Me. Gloss; Christ Himself espouses Rahab, i. c. the Gentile
Church; for Rahab ■ is interpreted either ' hunger,' or 'breadth,'
or ' might ;' for the Church of the Gentiles hungers and thirsts
after righteousness, and converts philosophers and kings by
the might of her doctrine. Ruth is interpreted either ' seeing1
or 'hastening'/ and denotes the Church which in purity of
heart - 1, and hastens to the prise of the heavenly call.
Hi mil. Christ is also Boos1, because \\c is strength, for,
1 rr*1 : in Zech. <i. Is. it ii fTDS" q Anil to Jei
ITTSTIi m •• |I""1 VTli end r 3m» to be wide or broad 3m
ime. night, 33ni hunger].
tjp, to be lofty ; ?id. infr. j>. . from nK~\ and
3T3^DP, Sly people it w bapi tHTl for the leoood.
ron ra"Wj romei perkepe t^a==
;rr: ■ n BWT3 wgui from yL, ■■ >«" ta^"with
si rpente ; and bo ' *. . ,.
1 might.
VER. 3 6. ST. MATTHEW. 23
When I am lifted up, I will draw all men unto Me. He is John 12,
Obeth, ' a servant"/ for, The Son of man came not to be M^t 2o
ministered unto, but to minister. He is Jesse, or e burnt x/ 28.
for, / am come to send fire on earth. He is David y, ' mighty Luke 12,
in arm/ for, The Lord is great and powerful ; ' desirable/ Ps* 24 8
for, He shall come, the Desire of all nations ; ' beautiful to Hag. 2, 7.
behold/ according to that, Beautiful inform before the sows Ps. 45,3.
of men. Gloss. Let us now see what virtues they be which
these fathers edify in us ; for faith, hope, and charity are the
foundation of all virtues ; those that follow are like additions
over and above them. Judah is interpreted ' confession/ of
which there are two kinds, confession of faith, and of sin. If
then, after we be endowed with the three forementioned
virtues, we sin, confession not of faith only but of sin is
needful for us. Phares is interpreted ' division/ Zamar
' the east/ and Thamar * bitterness ■/ Thus confession begets
separation from vice, the rise of virtue, and the bitterness
of repentance. After Phares follows Esron, ' an arrow/ for
when one is separated from vice and secular pursuits, he
should become a dart wherewith to slay by preaching the vices
of others. Aram is interpreted ' elect' or ' lofty a/ for as soon
as one is detached from this world, and profiteth for another,
he must needs be held to be elect of God, famous amongst
men, high in virtue. Naasson is ' augury/ but this augury is
of heaven, not of earth. It is that of which Joseph boasted
when he said, Ye have taken away the cup of my Lord, where- Gen.44, 5.
with He is wont to divine. The cup is the divine Scripture
wherein is the draught of wisdom ; by this the wise man
divines, since in it he sees things future, that is, heavenly
things. Next is Salomon b, ' that perceiveth/ for he who studies
divine Scripture becomes perceiving, that is, he discerns by
the taste of reason, good from bad, sweet from bitter. Next
k)OZj that is 'brave/ for who is well taught in Scripture
becomei brave to endure all adversity. Psbudo-Chrys.
This brave one is the son of Kahab, that is, of the Church;
for Rahab signifies ' breadth' or 'spread out/ for because the
u 1ZYJ, Ob«d ; »nd m .1 Jit. 81, 16; Ho 12, 16.
i Al [J ;,,,., • Lofty, from BPPI-
y And si, Jen b n'^LP' P**C*J and hu Jerome.
1 -*-— ♦*Jr|, bitterne--' -, lioin — %Z
OOSPBL \< < OBDING l" CH IP. I.
Church of the Gentili led from all quarters of the
rth, it is called 'breadth.' Gloss. Then follows Obeth,
i.e. 'servitude/ for which none is fit but he who is Strong j
and tins servitude is begotten of Ruth, that is r haste/ for
it behoves a slave to be quick, not slow. PsBUDO-ChRYS.
They who look to wealth and not temper, to beauty and not
faith, and require in a wife such endowments as are required
in harlots, will not beget sons obedient to their parents or
to (iod, but rebellious to both; that their children may be
punishment of their ungodly wedlock. Obcth begat Jesse,
that is ' refreshment/ for whoever is subject to God and his
parents, begets such children as prove his • refreshment.'
GLOSS. Or Jesse may be interpreted ' incense c.' For if
we serve God in love and fear, there will be a devotion in
the heart, which in the heat and desire of the heart offers the
sweetest incense to God. But when one is become a fit
servant, and a sacrifice of incense to God, it follows that
lie becomes David, (i.e. 'of a strong hand,') who fought
mightily against his enemies, and made the Idumeans tri-
butary. In like manner ought he to subdue carnal men
to God by teaching and example.
G — 8. David the king begat Solomon of her that
had been the wife of Urias ; and Solomon begat Eto-
boam ; and Roboam begat Abia ; and Abia begat
Asa ; and Asa begat Josaphat.
The Evangelist lias now finished the first fourteen genera-
tions, and is come to the second, which consists of ro\al
personages, and therefore beginning with David, who was the
first king in the tribe of Judah, he calls him David the k'uuj.
\io. Since in Matthew's genealogy is shewed forth the
J?0?** taking on Him by Christ of our sins, therefore he descends
from l »avid to Solomon, in whose mother David had sinned.
Luke ascends to David through Nathan, for through Nathan
the prophet (iod punished David's sin; because Luke's ge-
f. Lib. ncal to shew the putting aw ay of our sins. Id. That
i t. ii.
hi.
I i low, p, 29. n. i.
VER, 8 — 11. ST. MATTHEW. 25
is it, must be said, through a prophet of the same name, for
it was not Nathan the son of David who reproved him, but
a prophet of the same name. Remig. Let us enquire why
Matthew does not mention Bathsheba by name as he does
the other women. Because the others, though deserving of
much blame, were yet commendable for many virtues. But
Bathsheba was not only consenting in the adultery, but in
the murder of her husband, hence her name is not introduced
in the Lord's genealogy. Gloss. Besides, he does not name
Bathsheba, that, by naming Urias, he may recal to memory
that great wickedness which she was guilty of towards him.
Ambrose. But the holy David is the more excellent in this, Ambros.
that he confessed himself to be but man, and neglected not to ubl sup'
wash out with the tears of repentance the sin of which he
had been guilty, in so taking away Urias' wife. Herein
shewing us that none ought to trust in his own strength,
for we have a mighty adversary whom we cannot overcome
without God's aid. And you will commonly observe very
heavy sins befalling to the share of illustrious men, that they
may not from their other excellent virtues be thought more
than men, but that you may see that as men they yield to
temptation. Pseudo-Chrys. Solomon is interpreted ' peace-
maker/ because having subdued all the nations round about,
and made them tributary, he had a peaceful reign. Boboam
is interpreted ' by a multitude of people,' for multitude is the
mother of sedition ; for where many are joined in a crime,
that is commonly unpunishable. But a limit in numbers is
the mistress of good order.
8 — 1 1 . And Josaphat begat Joram ; and Joram begat
Ozias ; and Ozias begat Joatham ; and Joatham
begat Achaz ; and Achaz begat Ezekias; and Eze-
kias begat Manasses ; and Manasses begat Anion;
and Anion begat .Josias ; and Josias begat Jechonias
and his brethren, about the time they were carried
away to Babylon.
JbROMX. In the fourth book of Kings we read, that Oclio-
uas the ion of Joram. On his death, Jotabeth, sister of
26 6PEL ACCORDING 10 CHAT. I.
Ochozias and daughter of Joram, took Joasli, lier brother's
son, and preserved hi m from the slaughter of the royal seed
by Athalias. To Joash succeeded his .son Amasias ; after
him his bod Azarias, who is called Ozias; alter him his son
Joatham. Thus you see according to historical truth there
were three intervening kings, who are omitted by the Evan-
gelist. Joram, moreover, begot not Ozias, but Ochozias,
and the rest as we have related. But because it was
the purpose of the Evangelist to make each of the three
periods consist of fourteen generations, and because Joram
had connected himself with Jezebel's most impious r
therefore his posterity to the third generation is omitted in
tracing the lineage of the holy birth. HlLABY. Thus the
stain of the Gentile alliance being purged, the royal race is
again taken up in the fourth following generation. PsEUDO-
Curys. What the Holy Spirit testified through the Prophet,
saying, that He would cut off every male from the house
of Ahab, and Jezebel, that Jehu the son of Nausi fulfilled,
and received the promise that his children to the fourth
generation should sit on the throne of Israel. As great
a blessing then as was given upon the house of Ahab, so
great a curse was given on the house of Joram, because of
the wicked daughter of Ahab and Jezebel, that his sons to the
fourth generation should be cut out of the number of the
Kings. Thus his sin descended on his posterity as it had
Bzod. 20, been written, I will visit the sins of the fathers upon the chil-
dren unto the th/n/ and fourth [feneration. Thus see how
dangerous it is to marry with the seed of the ungodly.
Aug. AUG. Or, Ochozias, Joash, and Amasias, were excluded
Amis"t from the number, because their wickedness was continuous
Vtt N- and without interval. For Solomon W8S Buffered to hold the
Testq.86.
kingdom tor his father's deserts, Etoboam for his Min's. But
these three doing e\il successively were excluded. This then
i> an example how a race l*- cut oil' when wiekedness i>
w n therein in perpetual succession. And Ozia* begat Joa-
tham ; and Joatham begat AchaZ ; and AckoZ heijat Kzehias.
Gloss. This ESzekias \kis he to whom, when he had no
Is. 88,1. children, it was said, Set thy la, use in order, for tliou sfialt
die. lie Wept, not from desire of longer life, for he knew
that Solomon had thereby pleased God, that he had not
VER. 10. ST. MATTHEW. 27
asked length of days ; but he wept, for he feared that God's
promise should not be fulfilled, when himself, being in the
line of David of whom Christ should come, was without
children. And EzeTcias begat Manasses ; and Manasses
begat Anion ; and Anion begat Josias. Pseudo-Chrys. But
the order in the Book of Kings is different, thus namely ; 2 Kings
Josias begot Eliakim, afterwards called Joakim; Joakim
begot Jechonias. But Joakim is not reckoned among the
Kings in the genealogy, because God's people had not
set him on the throne, but Pharaoh by his might. For
if it were just that only for their iutermixture with the
race of Ahab, three kings should be shut out of the number
in the genealogy, was it not just that Joakim should be
likewise shut out, whom Pharaoh had set up as king by
hostile force ? And thus Jechonias, who is the son of Joakim,
and the grandson of Josiah, is reckoned among the kings as
the son of Josiah, in place of his father who is omitted.
Jerome. Otherwise, we may consider the first Jeconias to
be the same as Joakim, and the second to be the son not the
father, the one being spelt with k and m, the second by ch
and n. This distinction has been confounded both by Greeks
and Latins, by the fault of writers and the lapse of time.
Ambrose. That there were two kings of the name of Ambros.
Joakim, is clear from the Book of Kings. And Joakim slept " ^c'
with his fathers, and Joachin his son reigned in his stead. 2 Kings
This son is the same whom Jeremiah calls Jeconias. And
lightly did St. Matthew purpose to differ from the Prophet,
because he sought to shew therein the great abundance of the
Lord's mercies. For the Lord did not seek among men
nobility of race, but suitably chose to be born of captives and
of sinners, as He came to preach remission of sin to the
captives. The Evangelist therefore did not conceal either of
these; but rather shewed them both, inasmuch as both were
called Jeconias. Remiq. But it may be asked, why the
Evangelist sayi they were born in the carrying away, when
they were born before the carrying away. He says this because
they were born for this purpose, that they should be led
Captive, from the dominion of the whole nation, for their own
and Others1 sins. And because Qod foreknew that they were
28 Q06FBL M I ORDDVG PO CHAP. I.
to be carried away captive, therefore lie says, they were born
in the carrying away to Babylon, Hut of those whom the
holy Evangelist placet together in the Lord's genealogy, it
should be known, that they were alike in good or ill fame.
Judas and his brethren were notable for good, in like nianin r
Phares and Zara, Jechonias and his brethren, were notable
for evil. GLOSS. Mystically, David is Christ, who overcame
Golias, that is, the Devil. Urias, i.e. God is my light, is
Is. 14, 14. the Devil who says, / will he like the Highest. To Him the
Church was married, when Christ on the Throne of the
majesty of II is Father loved her, and having made her
beautiful, united her to Himself in wedlock. Or Urias is the
Jewish nation who through the Law boasted of their light.
From them Christ took away the Law, having taught it
to speak of Himself. Bersabce is 'the well of satiety,' that
is, the abundance of spiritual grace. Ki.mic;. Bersabee is
interpreted 'the seventh well/ or 'the well of the oath0;' by
which is signified the grant of baptism, in which is given the
gift of the sevenfold Spirit, and the oath against the Devil is
made. Christ is also Solomon, i.e. the peaceful, accord-
Eph.2,14. ing to that of the Apostle, He is our peace Roboam
is, 'the breadth of the people/ according to that, Many shall
come from the East and from the West, Rabax. Or, 'the
might of the people/ because he quickly converts the people
to the faith. RsMIO. He is also Abias, that is, 'the Lord
Matt. 23, Father,' according to that, One is //our Father mho is in
John 19 heaven. And again, Ye call me Master and Lord. He is also
1;- Asa \ that is, 'lifting up/ according to that, Who tuketh uwa//
the tins of the world. He is also Josaphat, that is, ' judging. J
John5,22. for, The Father hath committed all judi/ment unto the Son.
John s, is. He is also Joram, that is, 'lofty.' according to that, No man
hath ascended u/> to htuun. hut He that came doie/i from
heaven. He ii also Osias, thai is, 'the I. rd'a strength/ foi-
l's. 1IH, The Lord is mif strength anil my praise. He is also Jotham f,
,.,ln 1() that is, 'completed/ or 'perfected/ for Christ it the md of
c ypttf ~*Si: the well of tlie o.ali : Uhnesa of the people. Eeclao. xlvii
,i • Jerome ; a» if from HD3= Stt?2;
»._;., bu! SOS means h i.liv>u-ian.
b , ,_ ' Ami bo Jerome, from £^jH-
/ V
\ KQE
VER. 10. ST. MATTHEW. 29
the Law. He is also Ahazg, that is, 'turning/ according to
that, Be ye turned to Me. Raban. Or, 'embracing/ because Zech.1,3.
None knoweth the Father but the Son. Remig. He is also Matt. 11,
27
Ezekias, that is, ' the strong Lord/ or, ' the Lord shall
comfort/ according to that, Be of good cheer, I have overcome John 16,
the world. He is also Manasses, that is, ' forgetful, or, ' for-
gotten/ according to that, I will not remember your sins Ezek. 28.
any more. He is also Aaron h, that is, 'faithful/ according
to that, The Lord is faithful in all His words. He is also Ps. 145,
i i
Josias, that is, ' the incense of the Lord1/ as, And being in an Lijke 22
agony, He prayed more earnestly. Raban. And that in- 44.
cense signifies prayer, the Psalmist witnesses, saying, Let my Ps. 141,2.
prayer come up as incense before Thee. Or, ' the salvation
of the Lord/ according to that, My salvation is for ever. Is. 55.
Remig. He is Jechonias k, that is, ' preparing/ or ' the Lord's
preparation/ according to that, If I shall depart, I will also John 14,3.
prepare a place for you. Gloss. Morally ; After David fol-
lows Solomon, which is interpreted 'peaceful/ For one then
becomes peaceful, when unlawful motions being composed,
and being as it were already set in the everlasting rest, he
serves God, and turns others to Him. Then follows Roboam,
that is, 'the breadth of the people/ For when there is no
longer any thing to overcome within himself, it behoves a man
to look abroad to others, and to draw with him the people of
God to heavenly things. Next is Abias, that is, 'the Lord
Father/ for these things premised, He may proclaim Himself
the Son of God, and then lie will be Asa, that is, ' raising up/
and will ascend to His Father from virtue to virtue : and He
will become Josaphat, that is, 'judging/ for He will judge
others, and will be judged of none. Thus he becomes Joram,
that is, 'lofty/ as it were dwelling on high; and is made
Oziah, that is, ' the strong One of the Lord/ as attributing
all his strength to God, and persevering in his path. Then
follows Jotham, that is, ' perfect/ for he groweth daily to
greater perfection. And thus he becomes Ahaz, that is,
' embracing/ for by obedience knowledge is increased accord-
* TFS> to s'i/.-' or Ik/'kI ; M) Jerome. from ntTN, fire in the ritual icrvioe, or
11 A itTOOg mountain; .1 It jn, , n -•-, Lrv. xxiv. 7.
•w root. ITTOS*! " 1|"- I-1"'1' '■ taMMn th,"
' A Mcrificc to thi Lord, -Jerome; al o " preparetb."
30 GOM-i.i. \< t OKDING TO I BAP. I.
ing to that, They have proclaimed the worship of the Lord,
and have understood His doings. Then follows Bzekias, that
is, 'the Lord is strong,' because lie understands that God
Btrong, and BO turning to Hi^ love, lie becomes Manasses,
'forgetful/ because lie gives up as forgotten all worldly
things; and is made thereby Anion, that is, •faithful,' for
whoso despises all temporal things, defrauds no man of his
goods. Thus he is made -losing that is, 'in certain hope of
the Lord's salvation;' for Josias is interpreted 'the salvation
of the Lord/
12 — 15. And after they were brought to Babylon,
Jcchonias begat Salathiel ; and Salathiel begat Zoro-
babcl ; and Zorobabel begat Abiud ; and Abiud begat
Eliakim ; and Eliakim begat Azor ; and Azor beirat
Sadoc ; and Sadoc begat Achim ; and Achim begat
Eliud ; and Eliud begat Eleazar ; and Eleazar begat
Matthan ; and Matthan begat Jacob.
Pseudo- Pseudo-Chrys. After the carrying away, he Sets Jeconiah
ubi'iun. ao{U"n> as now become a private person. AjCBBOBBJ Of whom
Jer.22,30. Jeremiah speaks, Write this man dethroned; for there
shall not spring of his seed one sitting on the throne of
David. How is this said of the Prophet, that none of the
seed of Jeconias should reign? For if Christ reigned, and
Christ was of the seed of Jeconiah, then has the Prophet
spoken falsely. But it is not there declared that there shall
be none of the seed of Jeconiah, and so (lnist is of his seed ;
and that Christ did reign, is not in contradiction to the pro-
phecy : for He did not reign with worldly honours, as \\c
John is, said, My kingdom is not of this world* Psrudo-Chkys.
Concerning Salathiel1, we ha\c read nothing either good or
bad, but we suppose him to have been a holy man, and in
the captivity to have constantly besought God in behalf of
afflicted Israel, and that hence he was named Salathiel,
'the petition of God".' Salathiel het/<>t Zorobabel, which is
interpreted 'flowing postponed/ or, 'of the confusion,' or
here, 'the doctor of Babylon V 1 have read, but know not
1 '' "SVlVSw. 'I have asked of C Sotl."
Hot lulliul in : ioil, . h r i> i i t
VER. 12 — 15. ST. MATTHEW. 31
whether it be true, that both the priestly line and the royal
line were united in Zorobabel ; and that it was through him
that the children of Israel returned into their own country.
For that in a disputation held between three, of whom Zoro-
babel was one, each defending his own opinion, ZorobabePs
sentence, that Truth was the strongest thing, prevailed ;
and that for this Darius granted him that the children of
Israel should return to their country ; and therefore after
this providence of God, he was rightly called Zorobabel,
'the doctor of Babylon/ For what doctrine greater than
to shew that Truth is the mistress of all things ? Gloss ;
But this seems to contradict the genealogy which is read
in Chronicles. For there it is said, that Jeconias begot l Chron.
Salathiel and Phadaias, and Phadaias begot Zorobabel, and ' *
Zorobabel Mosollah, Ananias, and Salomith their sister.
But we know that many parts of the Chronicles have been
corrupted by time and error of transcribers. Hence come
many and controverted questions of genealogies which the
Apostle bids us avoid. Or it may be said, that Salathiel l Tim.
and Phadaias are the same man under two different names. ' 4*
Or that Salathiel and Phadaias were brothers, and both had
sons of the same name, and that the writer of the history
followed the genealogy of Zorobabel, the son of Salathiel.
From Abiud down to Joseph, no history is found in the
Chronicles; but we read that the Hebrews had many other
annals, which were called the Words of the Days, of which
much was burned by Herod, who was a foreigner, in order
to confound the descent of the royal line. And perhaps
Joseph had read in them the names of his ancestors, or
knew them from some other source. And thus the Evan-
gelist could learn the succession of this genealogy. It
should be noted, that the first Jeconiah is called the re-
surrection of the Lord, the second, the preparation of the
Lord. Both are very applicable to the Lord Christ, who
declares, 1 am the resurrection, and the life ; and, i" go to John 11,
prepare a place fit you. Salathiel, i.e. ' the Lord is my peti- J^'m , , .,
tion/ is suitable to 1 1 im who said, Holy lather, keep them John 17,
v/ifji/t. 77/o// has/ ghfen Me. ReMIG. He is also Zorobabel, *•
perhaps from ^f, "crown}" yft, Ch. traeted, bound ;" hence another of the
"flowed, pour- -I away;" Syr. "con- meaning* in the 1
32 Q0SPSL ACCORDING 10 LP. l.
Matt. 9, that is, ' the master of confusion,' according to that, Your
li
Matter eateth with publicans and s. He i^ Abiud,
John lo, that is, 'He is my Father,' according to that, / and the
Father are One. II<' ii also Eliacim0, that is, 'God the
John 0,64. I J t\ i \ cr, * according to that, I to ill revive h'mi again in the
last day. He is also Azor, that is, 'aided,' according to that,
John 8, 29. lie ivho sent Me is with Me. lie is also Sadoch, that is,
1 Pet. 3, ' the just/ or, 'the justified/ according to that, He icas de-
livered, the just for the unjust. He is also Achim, that is,
Matt. 12, 'my brother is He/ according to that, Whoso doeth the will
of Mij Father, he is My brother. He is also Eliud, that is,
John 20, « He is my God,' according to that, My Lord, and my (>o<l.
Gloss. He is also Eleazar, i.e. 'God is my helper,' as in
the seventeenth Psalm, My God, my helper. He is also
Eph. i, 8. Mathan, that is, ' giving/ or, ' given/ for, He nave gifts for
John 3, 16. men ; and, God so loved the world, that He gave His only-
begotten Son. Hemic*. He is also Jacob, 'that snpplanteth/
for not only hath He supplanted the Devil, but hath given
Luke io, His power to His faithful people; as, Behold I have given
you power to tread uj)o?i serpents. He is also Joseph, that is
John 10, < adding/ according to that, I came that they might have life,
and that they might have it abundantly.
RABAN. Hut let us see what moral signification these
names contain. After Jcconias, which means 'the prepara-
tion of the Lord,' follows Salathicl, i.e. 'God is my petition/
for he who is rightly prepared, prays not but of God. Again,
he becomes Zorobabel, 'the master of Babylon/ that is, of
the men of the earth, whom he makes to know concerning
God, that He is their Father, which is signified in Abiud.
Then that people rise again from their vices, whence follows
Eliacim, 'the resurrection/ and thence rite to good woi
which is Azor, and becomes Sadoch, i.e. ' righteous / and
then they are taught the love of their neighbour. He is my
brother, which is signified in Achim ; and through love to
God he says of Him, * M\ God/ which EUind signifies. Then
follows Llcazar, i.e. ' God is my helper;' he recognizes God as
his helper. But whereto he tends 18 shewn in Matthan, which
i^ interpreted 'gift/ or 'giving-/ for he looks to God as his
benefactor; and as he wrestled with and overcame his vices
' . OMT S- "God Will raise up."
VEIL 16. ST. MATTHEW. 33
in the beginning, so he does in the end of life, which be-
longs to Jacob, and thus he reaches Joseph, that is, ' The
increase of virtues/
16. And Jacob begat Joseph the husband of Mary,
of whom was born Jesus, who is called Christ.
Gloss. In the last place, after all the patriarchs, he sets
down Joseph the husband of Mary, for whose sake all the
rest are introduced, saying, But Jacob begot Joseph. Je-
kome. This passage is objected to us by the Emperor Ju-
lian in his Discrepancy of the Evangelists. Matthew calls
Joseph the son of Jacob, Luke makes him the son of Heli.
He did not know the Scripture manner, one was his father
by nature, the other by law. For we know that God com-
manded by Moses, that if a brother or near kinsman died Deut. 25.
without children, another should take his wife, to raise up
seed to his brother or kinsman. But of this matter Africanus
the chronologist p, and Eusebius of Csesarea, have disputed
more fully. Euseb. For Matthan and Melchi at different Euseb.
periods had each a son by one and the same wife Jesca. Eccles.
Matthan, who traced through Solomon, first had her, and died »• 7.
leaving one son, Jacob by name. As the Law forbade not a
widow, either dismissed from her husband, or after the death
of her husband, to be married to another, so Melchi, who
traced through Matthan, being of the same tribe but of an-
other race, took this widow to his wife, and begat Heli his
son. Thus shall we find Jacob and Heli, though of a differ-
ent race, yet by the same mother, to have been brethren. One
of whom, namely Jacob, after Heli his brother was deceased
without issue, married his wife, and begat on her the third,
Jo>eph, by nature indeed and reason his own son; where-
upon also it is written, And Jacob begat Joseph. But by the
Law, he was the son of Heli; for Jacob, being his brother,
raised up seed to him. Thus the genealogy, both as recited
by Matthew, and by Luke, stands right and true; Matthew
saying, And Jacob begot Joseph; Luke laying, Which WCS
the son, as it was ruppoeed, (for he adds this withal,) of Joseph,
v in his Bp idem, vi'l. Kouth, Reliq., vol. Li. p. 111. Africiumi
lived in the second century.
VOL. I. I>
84 GOSPEL ACCORDING I" CHAP. I.
which was the son pfHeJi, which was the son ofMelehi. Nor
could he have more significantly or properly expressed that
way of generation according to the Law, which was made by
a certain adoption that had respect to the dead, carefully
Leaving out the word begetting throughout even to the end.
Aug. De Augustine. He is more properly called his son, by whom he
Kvang. Avas adopted, than had he been said to have been begotten of
"• 2- him of whose flesh he was not horn. Wherefore Matthew, in
saying Abraham begot Isaac, and continuing the same phi
throughout down to Jacob begot Joseph, sufficiently declares
that he gives the father according to the order of natun
as that we must hold Joseph to have been begotten, not
adopted, by Jacob. Though even if Luke had used the word
begotten, we need not have thought it any serious objection;
for it is not absurd to say of an adopted son that he is be-
Euseb. ubi gotten, not after the flesh, but by affection. Euseb. Neither
sup" does this lack good authority; nor lias it been suddenly
by us for this purpose. For the kinsmen of our Saviour ac-
cording to the fleshj either out of desire to shew forth this
their so great nobility of stock, or simply for the truth's sake,
Aug, De have delivered it unto OS. \\ «■. And suitably does Luke, who
E00** relates ( 'hrist's ancestry not in the opening of his ( fospel, but
ii. 4. at Ins baptism, follow the line of adoption, as thus more
clearly pointing Him out as the Priest that should make
atonement for sin. Tor by adoption we are made the sons of
God, by believing in the Son of God. lint by the I
according to tin1 flesh which Matthew follows, wo rather
that the Son of (iod whs for us made man. Luke sufficiently
•as that he called Joseph the son of lleli, becae.se he was
adopted by lleli, In ...i. \dain the son ofGod, which
he was by grace, as he in Paradise, though he lost it
Chrys. afterwards bj sinning. Chkysost. Having gone through all
Hum. iv. jjl(> ;ill(.(..trv allti ,.utii>(l in Joseph, he adds, The husband
Maty, thereby declaring that it was for her sake that he was
included in the genealogy. Jerome. When you hear this
woid husband, do not Btraight bethink you of wedlock, but
remember tin- Scripture manner, which calk as only be-
Otn. Dt trothed husband and wife. Gennadixts. The Son of God v,
born of* human tlesh, that is of Mary, and not bv man ;
Dog. 2.
the way ot nature, as Lbiou say8j and accordingly it i
VER. 16. ST. MATTHEW. 35
ficantly added, Of her Jesus was born. Aug. This is said Aug. De
against Valentinus, who taught that Christ took nothing of
the Virgin Mary, but passed through her as through a channel
or pipe. Id. Wherefore it pleased Him to take flesh of the
womb of a woman, is known in His own secret counsels ;
.vhether that He might confer honour on both sexes alike, by
taking the form of a man, and being born of a woman, or from
some other reason which I would not hastily pronounce on.
Hilary. What God conveyed by the anointing of oil to those Hil.
who were anointed to be kings, this the Holy Spirit conveyed No^Vt
upon the man Christ, adding thereto the expiation ; where- Vet- Test-
fore when born He was called Christ ; and thus it proceeds,
who is called Christ. Aug. It was not lawful that he should Aug. De
think to separate himself from Mary for this, that she brought e°"„*
forth Christ as yet a Virgin. And herein may the faithful ii- 1-
gather, that if they be married, and preserve strict continence
on both sides, yet may their wedlock hold with union of love
only, without carnal ; for here they see that it is possible that
a son be born without carnal embrace. Aug. In Christ's Aug. De
parents was accomplished every good benefit of marriage, c"ncupl.
fidelity, progeny, and a sacrament. The progeny we see in »■ li-
the Lord Himself; fidelity, for there was no adultery; sacra-
ment, for there was no divorce. Jerome. The attentive
reader may ask, Seeing Joseph was not the father of the Lord
and Saviour, how does his genealogy traced down to him in
order pertain to the Lord ? We will answer, first, that it is
not the practice of Scripture to follow the female line in its
genealogies ; secondly, that Joseph and Mary were of the
same tribe, and that he was thence compelled to take her to
wife as a kinsman, and they were enrolled together at Bethle-
hem, as being come of one stock. Aug. Also, the line of de- Aug. ubi
scent ought to be brought down to Joseph, that in wedlock no sup*
wrong might be done to the male sex, as the more worthy,
provided only nothing was taken away from the truth ; because
Mary was of the seed of David. Id. Hence then we believe td. non
that Mary ill in the line of I)avid; namely, because we be-
lieve the Scripture which aflirms two things, both that Christ
of tin; seed of Darid according to the flesh, and that
lii- should he conceived of* Mary not by knowledge of man,
but as yet a Virgin, Tjh; Council or Ephbrji. Herein we
i) 2
occ.
36 GOSPEL a< ( 0RD1NG 10 I HAP, I.
must beware of the error of Nestorius, who thus speaks;
"When Divine Scripture is to speak either of the birth of
Christ which i^ of the Virgin Mary, or Jlis death, it is never
seen to put God, but either, Christ, or Sun, or Lord ; since
these three are significative of the two natu onetimes of
this, sometimes of that, and sometimes of both this and that
together. And here is a testimony to this, Jacob begot Joseph
the husband of Mnrij, of whom WOS born Jesus, who is called
Christ. For God the Word needed not a second birth of a
VigiL woman." Pseudo-Ai q. Bntnot one was the Son of God, and
l^'a'p c ' another the son of a man ; but the same Christ was the Son
Au£. t. 8. of both God and man. And as in one man, the soul is one and
p. 45.
the body is another, so in the mediator between God and man,
the Son of God was one, and the son of man another ; yet of
both together was one Christ the Lord. Two in distinction
of substance, one in unity of Person. But the heretic objects ;
" how can you teach Him to have been born in time whom
you say was before coeternal with His Father? Lor birth is
as it were a motion of a tiling not. in being, before it be born,
bringing about this, that by benefit of birth it come into
being. Whence it is concluded, that He who was in being
cannot be born; if He could be born He was not in tx ing.M
(To this it is replied by Augustine;) Let us imagine, as many
will have it, that the universe has a general soul, which by
some unspeakable motion gives life to all seeds, so as that
itself is not mixed up with the things it produces. When
this then parses forth into the womb to form passible matter
to its own uses, it makes one with itself the person of that
thing which it is clear has not the same substance. And
thus, the soul being active and the matter passive, of two
substances is made one man, the soul and the flesh being
distinct ; thus it is that our Confession is, that that soul is
born of the womb which in coming to the womb we say con-
ferred life on the thing conceived. He. 1 sa\ al to be
born of 1 1 i> mother, w ho shaped to 1 (imself a body out of her,
ill which lie might be born; not as though before He was
born, His mother might, as far as pertained to Him, not
have been in being. hi like* manner, yea in a manner yel
more incomprehensible and sublime, the Son of God was
born, by taking on llim perfect manhood of His Mother. He
VEIL 17. ST. MATTHEW. 37
who by His singular almighty power is the cause of their being
born to all things that are born.
17. So all the generations from Abraham to David
are fourteen generations ; and from David until the
carrying away into Babylon are fourteen generations ;
and from the carrying away into Babylon unto Christ
are fourteen generations.
Pseudo-Chrys. Having enumerated the generations from
Abraham to Christ, he divides them into three divisions of
fourteen generations, because three times at the end of four-
teen generations the state of the people of the Jews was
changed. From Abraham to David they were under Judges ;
from David to the carrying away into Babylon under Kings;
from the carrying away to Christ under the High Priests.
What he would shew then is this ; like as ever at the end of
fourteen generations the state of men has changed, so there
being fourteen generations completed from the carrying away
to Christ, it must needs be that the state of men be changed
by Christ. And so since Christ all the Gentiles have been
made under one Christ Judge, King, and Priest. And for that
Judges, Kings, and Priests prefigured Christ's dignity, their
beginnings were always in a type of Christ; the first of the
Judges was Joshua the son of Nave ; the first of the Kings,
David; the first of the Priests, Jesus son of Josedcch. That this
was typical of Christ none doubts. Chrys. Or he divided the
whole genealogy into three parts, to shew that not even by
the change of their government were they made better, but
under Judges, Kings, High Priests, and Priests, held the
same evil course. For which cause also he mentions the
captivity in Babylon, shewing that neither by this were they
corrected. I Jut the going down into Egypt is not mentioned,
use they were not still in terror of the Egyptians as they
were of the Assyrians or Parthians; and because that was
a remote, but this a recent event; and because they had not
been carried thither for sin as they had to Babylon. Ambrose. Ambroi.
L ' us not think this is to be overlooked, that though then- j" ;iL,,c-
iseventeen Kings of Judaea between David and Jeconiab,
Matthew only recount - fourteen. We must observe that there
38 OPEL \< < ORBING I" « ii u\ i.
might be many more successions to the throne tlian genera-
tions of men ; for some may live Longer and I children
Later; or might be altogether without seed j thence the num-
ber of Kings and of generations would not coincide. Gi
Or Ave may say, that there arc three Kings overlooked, as was
Ambros. said ab< \mi;i:om. Again, from Jeeoniah to Joseph arc
1 SUI>' computed twelve generations; yet he afterwards calls these
also fourteen. But if von look attentively, von will be able to
discover the method by which fourteen are reckoned here.
Twelve are reckoned including Joseph, and Christ is the
thirteenth; and history declares that there were two Joakims,
that is two Jeconiahs, father and son. The Eva bai
not passed over either of these, but has named them both.
Thus, adding the younger Jeeoniah, fourteen generations
are computed. Pseudo-Chkys. Or, the same Jeeoniah is
counted twice in the Gospel, once before the carrying away,
and again after the carrying away. For this Jeeoniah being
one person had two different conditions; before the carrying
away he was King, as being made King by the people of
God; but he became a private man at the carrying away; hence
he is reckoned once anionic the Kings before the carrying away;
Aug. D« and after the carrying away once among private men. A
,.011S: . Or, one of Christ's forefathers is counted twice, because in him.
l.V. il. 1. '
Jeeoniah to wit, there was made a passing off to strange
nations since he was carried to Babylon. Wherever a m
turns out of the right line to go in any other direction there
is an angle made, and that part that is in the angle is reckoned
twice. Thus here is a figure of Christ, who passes from the
iumcision to the uncircumcision, and is math- a corner-
stone. Hemic He made fourteen generations, because the
ten denotes the decalogue, and the four the four books of the
Gospel; whence this shews the agreement of the Law and
the GospeL And he put the fourteen three time's over, that
he might shew that the perfection of law, prophecy, and
gi In the faith of the Holy Trinity. Gloss.
Or in this number is signified the sevenfold grace o( the
Holy Spirit. The number is made up of seven, doubled,
to shew thai thi of the Holy Spirit is needed both for
SOUl and bodv to sahation. Also the genealogy Lfl divided
into tin it portions of fourteen thus. ThefirsJ from Abra
VER. 17. ST. MATTHEW. 39
to David, so as that David is included in it; the second from
David to the carrying away, in which David is not included,
but the carrying away is included; the third is from the
carrying away to Christ, in which if we say that Jeconiah is
included, then the carrying away is included. In the first are
denoted the men before the Law, in which you will find some
of the men of the Law of nature, such as Abraham, Isaac, and
Jacob, all as far as Solomon. In the second are denoted the
men under the Law ; for all who are included in it were under
the Law. In the third are found the men of grace ; for it is
finished in Christ, who was the giver of grace ; and because
in it was the deliverance from Babylon, signifying the de-
liverance from captivity that was made by Christ. Aug. Aug. ubi
After having divided the whole into three periods of fourteen sup#
generations, he does not sum them all up and say, The sum
of the whole is forty and two ; because one of those fathers,
that is Jeconiah, is reckoned twice; so that they do not
amount to forty-two, as three times fourteen does, but
because one is reckoned twice over, there are only forty-one
generations. Matthew, therefore, whose purpose was to draw
out Christ's kingly character, counts forty successions in the
genealogy exclusive of Christ. This number denotes the
time for which we must be governed by Christ in this world,
according to that painful discipline which is signified by the
iron rod of which it is written in the Psalms, Thou shalt rule
them with a rod of iron. That this number should denote
this our temporal life, a reason offers at hand, in this, that the
seasons of the vear are four, and that the world itself is
bounded by four sides, the east, and west, the north, and the
south. But forty contains ten four times. Moreover, ten
itself is made up by a number proceeding from one to four.
IS. Or, the ten refers to the decalogue, the four to
this life present, which passes through four seasons; or by
the ten is meant the Old Testament, by the four the New*
Remio. Bat if any, maintaining that it is not the same
Jeconiah, hut two different persons, make the number forty
and two, we then shall say that the Holy Church is signified ;
'his number is tin; product of seven, and six; (for BIX
times seven make forty-two ; | the SIX denotes labour, and the
40 RDING i \r. I.
18. Now Ihc 1 >i i-t li of Jesus Christ was on this
wise: When as Ili< mother Alary was espoused to
Joseph, before they came together, she was found with
child of the I [oly Ghost
Pseudo-Chrys. Having said above, andJacob begat Joseph,
to whom Mary being espoused bare Jesus; that none who
heard should suppose that ]Iis birth wai as that, of any
of the forcmentioned fathers, lie cuts off the thread of his
narrative, Baying, But Christ's generation was thus. As
though he were to say, The generation of all these fathers
was aa I have related it ; but Christ's was not so, but as follows,
His mother Mary being espoused* Chbys. lie announces
that he is to relate the manner of the generation, shewing
therein that he is about to speak some new thing; that you
may not suppose when you hear mention of Mary's husband,
that Christ was born by the law of nature. R.EMIG. Yet it
might be referred to the foregoing in this way, The generation
of Christ was, as I have related, thus, Abraliam begat Isaac.
Jerome. But why is He conceived not of a Virgin merely,
but of a Virgin espoused? First, that by the descent of
Joseph, Mary's family might be made known; secondly, that
she might not be stoned by the Jews as an ad ult< thirdly,
that in her flight into Egypt she might have the comfort of
Yid. Ijxii. a husband. The Martyr Ignatius adds yet a fourth reason,
lfl 'l namely, that His birth might be hid from the Devil, looking
for Him to be bom of a wife and not of a virgin. PsBUDO-
Ciiuys. Therefore b th < led and yet remaining at home;
tor as in her who should i?6 in the house of her husband,
is understood natural conception; bo in her who conceives
before she be taken to her husband, there is suspicion of
Hieron, infidelity. Jerome. It is to be known, that Helvidius, a
Helvid Certain turbulent man, having got matter of disputation,
iii prise, takes in hand to blaspheme against the Mother of God.
II is first proposition was, Matthew begins thus. When site
was espoused. Behold, he says, you have her espoused, but,
as ye say, m,t yet committed ; but surely not espoused for any
son occ other reason than as being to be married. Oriokn, She
was indeed espoused to Joseph, but not united in wedlock;
that is to say, 1 1 i ^ mother immaculate, His mother incorrupt,
VER. 18. ST. MATTHEW. 41
His mother pure. His mother ! Whose mother ? The mother
of God, of the Only-begotten, of the Lord, of the King, of
the Maker of all things, and the Redeemer of all. Cyril. Cyril.
"What will any one see in the Blessed Virgin more than in jjj;pist'?d
other mothers, if she be not the mother of God, but of Christ, Egypt.
or the Lord, as Nestorius says? For it would not be absurd p'p* ''
should any one please to name the mother of any anointed
person, the mother of Christ. Yet she alone and more than
they is called the Holy Virgin, and the mother of Christ.
For she bare not a simple man as ye say, but rather the Word
incarnate, and made man of God the Father. But perhaps
you say, Tell me, do you think the Virgin was made the
mother of His divinity ? To this also we say, that the Word
was born of the very substance of God Himself, and without
beginning of time always coexisted with the Father. But in
these last times when He was made flesh, that is united to
flesh, having a rational soul, He is said to be born of a woman
after the flesh. Yet is this sacrament in a manner brought
out like to birth among us ; for the mothers of earthly chil-
dren impart to their nature that flesh that is to be perfected
by degrees in the" human form ; but God sends the life into
the animal. But though these are mothers only of the earthly
bodies, yet when they bear children, they are said to bear the
whole animal, and not a part of it only. Such do we see to
have been done in the birth of Emmanuel ; the Word of God
born of the substance of His Father; but because He
took On Ilim flesh, making it His own, it is necessary to
confess that lie was born of a woman according to the flesh.
Where seeing He is truly God, how shall any one doubt to
call the Holy Virgin the Mother of God? Chrysologus. Chrysol.
If you are not confounded when you hear. of the birth of God, enn'
let not His conception disturb you, seeing the pure virginity
of the mother removes all that might shock human reverence.
And what offence against our awe and reverence is there,
when the Deity entered into union with purity that was always
dear to Ilim, where an Angel is mediator, faith is bridemaid,
where chastity is the giving away, virtue the gift, conscience
thejudge,Qod the cause; where the conception is inviolateness, Cyril,
the birth virginity, and the mother a rinriii** Cyrtl. But if Fp,,t A
n >~> Jo hi. An-
l ii. I. of TertuUian, who, with reference ' ,.'•, /
to tl speake of u the '
42 RDING 10 QHAF. I.
wc were to say tliat the holy Body of Christ came down from
heaven, and was not made of IIi> mothei alentinus d
in what sense could Mary be the Mother of God? (>
P.e.lc in The name of His Mother Lfl added, Mar//. BEDB. Marv is
interpreted, 'Star of the Sea/ after the Hebrew; 'Mistreat,'
after the Syiiae; as she bare into the world the Light of
salvation, and the Lord'. GrL08S. And to whom she was be-
trothed is shewn, Joseph. I'-i odo-Chkys. Mary was tie
fore betrothed to a carpenter, be Christ the Spouse of
the Church was to work the salvation of all men through
the wood of the Cross. ChbyS. What follows 1 they
caiiic together, does not mean before she was brought to the
bridegroom's house, for she was already within. For it was
a frequent custom among the ancients to have1 their betrothed
wives home to their house before marriage; as wc sec done
now also, and as the sons-in-law of Lot were with him in the
house. GLOSS. But the words denote carnal knowlco
PSBI DO-OhBYS. That He should not lie born of passion, of
flesh and blood, who was therefore born that lie might '
Au?. Dc away all passion of flesh and blood. A.UG. There W8J no
Concnp earnal knowledge in this wedlock, because in sinful flesh
i- 12- this could not be without carnal desire which came of sin,
and which He would be without, who was to be without sin;
and that hence He might teach us that all flesh which is
born of sexual union is sinful flesh, seeing that Flesh alone
was without sin, which was not so born.
Pteudo- Psi i DO-Al 3, Christ was also born of a pure virgin, beca:;
Add" 122 ^ WM lmt holy that virtue should be born of pleasure, ehaM ity
etaL of self-indulgence, incorruption of corruption. Nor could lie
Come from heaven but after some new manner, who can.;
destroy the ancient empire of death. Therefore she n
the crown of virginity who bare the King of chastity. Farther,
our Lord loughl out for Himself a virgin abode, « herein to be
received, that lie might she* US that God ought to be boine
in a chaste body. Therefore He that wrote on tables
stone without an iron pen, the same wrought in Mary by the
happint ss of thai "( I . which the I hi
m their rebellii
■ "Qod from m j nee," and
lehiuerneuoftfa D h.stit.
(interpret e.t,)f ii
\, . .i . .■ ,_ .. , i . ... ., ••
.
■
VER. 18. ST. MATTHEW. 43
Holy Spirit ; She was found with child of the Holy Ghost.
Jerome. And found by none other than by Joseph, who knew
all, as being her espoused husband. Pseudo-Chrys. For, as
a not incredible account relates, Joseph was absent when the
things were done which Luke writes. For it is not easy to
suppose that the Angel came to Mary and said those words,
and Mary made her answer when Joseph was present. And
even if we suppose thus much to have been possible, yet it
could not be that she should have gone into the hill country,
and abode there three months when Joseph was present,
because he must needs have enquired the causes of her de-
parture and long stay. And so when after so many months
he returned from abroad, he found her manifestly with
child. Chrysost. He says exactly was found, for so we use
to say of things not thought of. And that you should not
molest the Evangelist by asking in what way was this birth of
a virgin, he clears himself shortly, saying, Of the Holy Ghost.
As much as to say, it was the Holy Ghost that wrought this
miracle. For neither Gabriel nor Matthew could say any
further. Gloss. Therefore the words, Is of the Holy Ghost, Gloss, ap.
were set down by the Evangelist, to the end, that when it nse m*
was said that she was with child, all wrong suspicion should
be removed from the minds of the hearers. Pseudo-Aug. Pseudo-
But not, as some impiously think, are we to suppose, that the Seur^ 236
Holy Spirit was as seed, but we say that He wrought with in App.
the power and might of a Creator8. AMBROSE. That which Ambros.
is of any thing is either of the substance or the power gancHi's.
of that thing; of the substance, as the Son who is of the
Father; of the power, as all things are of God, even as Mary
was with child of the Holy Spirit. Aug. Furthermore, Aug. En-
this manner in which Christ was born of the Holy Spirit0 ,0
BUggestfl to us the grace of God, by which man without any
preriooi merits, in the very beginning of his nature, was
united with the Word of God into so great unity of person,
that he wai also made son of God. Hut inasmuch at the c 88.
whole Trinity wrought to make this creature which was con-
ceived of the Virgin, though pertaining only to the person of
the Sun, (for the works of the Trinity are indivisible,) why is
• And thus 8. Hilary fpeftki ofthi ti?» ineuntit 3piritut t
'Inn. n. J»».
4 \ GOSPl L
} . I.
the Holy Spirit only named in this work? Must wo alv.
when one of the Three ia named in any work, understand I
Hicron. the whole Trinity worked in that? Jerome. Bui IIcl-
HeWid.in vidiuaj Neither would the Evangelist have said Before they
prineip. came together, if they were not to come together afterwards;
M none would say, Before dinner, where there was to be no
dinner. As if one should say, Before I dined in harbour, I -
sail for Africa, would this have no meaning in it, unlets he
were at some time or Other to dine in the harbour'.' Surely
wc must eitherunderstand it thus, — that 6eybre,though it <
implies something to follow, yet often is said of things that
follow only in thought ; and it i^ not necessary that the things
so thought of should take plaee, for that something else has
happened to prevent them from taking place. Jerome*
Therefore it hv no means follows that they did come together
afterwards; Scripture however shews not what did happen.
Kimio. Or the word come together may not m rnal
knowledge, but may refer to the time of the nuptials, when
she who was betrothed begins to be wife. Thus, they
came together, may mean before they solemnly celebn
Aug. D« the nuptial rites. AUG. How this was done Matthew omits
j.','.' to write, but Luke relates after the conception of John, In
»• 5- the sixth month the Angel was sent; and again, The Holy
Ghost shall come upon thee. Thia it what Matthew relates
in these words, She was found with clii/d of the Holy Ghost.
And it is no contradiction that Luke has described what
Matthew omits; or again that Matthew relates what Luke
lias omitted; that namely which follows, from Now Joi
her husband being a just m \ that place where it ia
of the Niagi, that They returned into t ntry
another wnij. If one desired to d one narrative the
two accounts of Christ's birth, he would arra; ge thus ; begin-
ning with Matthew's words, NOW th* birth Of Christ vu
Luke i,.ri. this wisci thru taking up with Luke, from There was in the
■s of Herod, tO, Mary abode With her three months, and
returned to her house; then taking up again Matthew, add,
lid. She was found with child of the Holy Ghot
VER. 19. ST. MATTHEW. 45
19. Then Joseph her husband, being a just man,
and not willing to make her a public example, was
minded to put her away privily.
Chrysost. The Evangelist having said that she was found
with child of the Holy Ghost, and without knowledge of man,
that you should not herein suspect Christ's disciple of invent-
ing wonders in honour of his Master, brings forward Joseph
confirming the history by his own share in it ; Now Joseph
her husband, being a just man. Pseudo-Aug. Joseph, under- Pseudo-
standing that Mary was with child, is perplexed that it should Se"^ .
be thus with her whom he had received from the temple of app-
s 195
the Lord, and had not yet known, and resolved within him-
self, saying, What shall I do ? Shall I proclaim it, or shall I
overlook it ? If I proclaim it, I am indeed not consenting to
the adultery; but I am running into the guilt of cruelty, for
by Moses' law she must be stoned. If I overlook it, I am
consenting to the crime, and take my portion with the
adulterers. Since then it is an evil to overlook the thing,
and worse to proclaim the adultery, I will put her away from
being my wife. Ambrose. St. Matthew has beautifully taught Ambros.
how a righteous man ought to act, who has detected his ii# 5m
wife's disgrace; so as at once to keep himself guiltless of her
blood, and yet pure from her defilements ; therefore it is he
says, Being a just man. Thus is preserved throughout in
ph the gracious character of a righteous man, that his
testimony may be the more approved; for, the tongue of the
just speaketh the judgment of truth. Jerome. But how is
ph thus called just, when he is ready to hide his wife's sin ?
For the Law enacts, that not only the doers of evil, but they
who are privy to any evil done, shall be held to be guilty.
Ch&Y806T. But it should be known, that just here is used to
denote (me who L8 in all things \irtuous. For there is a par-
ticular justice, namely, the being free from eovetousness ;
and another universal virtue, in which sense Scripture gene-
rally u^es the word justice. Therefore being just, that is
kind, merciful, he W08 minded to /nil inruij privily her who
irding to tin; Law was liable not only to dismissal,
but to death. Bat Joseph remitted both, as though living
above the Law. Lor as the sun lightens up the world,
46 6P1 L §>0 ORDIKQ TO LP, l.
before lie shews his rays, so Christ before He was born
caused many wonders to be seen. \< <■. Otherwise: if
you alone have knowledge of s sin that any has committed
against you, and desire to accuse him thereof before men,
do not herein correct, but rather betray him. But •'
being a Just man, with great mercy spared his wife, in this
great crime of which he suspected her. The seeming cer-
tainty of her unchastity tormented him, and yet because lie
alone knew of it, lie was willing not to publish it, but to send
her away privily ; seeking rather the benefit than the punish-
ment of the sinner. Jsromb. Or this may be considered a
testimony to Mary, that Joseph, confident in her purity, and
wondering at what had happened, covered in silence that
mystery which he could not explain. RabAVUS. lie beheld
her to be with child, whom he knew to be chaste; and bc-
Is. 11, 1. Cause he had read, There shall come a Rod out of tfie ti
of Jesse, of which he knew that .Mary was come ~, and had
Is. 7. 14 also read, Beholds a virgin shall conceive, he did not doubt
that this prophecy should be fulfilled in her. Origi \. Hut
if he had no suspicion of her, how could he be a just man,
and yet seek to put her away, being immaculate ? He sought
to put her away, because he saw in her a gn
Gloss, ftp. to approach which he thought himself unworthy. GLOSS.
Ansclin. /\ • i • i i • .
Or, m seeking to put her away, he was just ; in that lie
sought it privily, is shewn his mercy, defending her from
disgrace j Being a just man, he was minded to j/ut her away ;
and being unwilling to expose her in public, and so to disgrace
Ambrot. her, he sought to do it privily. AMBROSE. But as no one
ii" i ut I)Uts *way what he has not received ; in that he was minded
Gloss. ]>.,it to put her away, he admits to have received her. (ii.
:i]}: . Or, being unwilling to bring her home to his Ik. use to live
■elm. part ' ■ o o
iii On!. with him for ever, he WO$ minded to V%U her iiuaij privily ;
that is, to change the time of their marriage, lor that is true
virtue, when neither mercy 11 \ci\ without justice, nor
justice without mercy; both which vanish when levered one
from the other. Or he wasjust because of his faith, in that
•J 0 A' I r. flower (flos) wliicli is ipdkeo of in the
s. ii. •">. .ind ! itine, (t. vi. clause following. Cyril Alex, et TJ
ppljf tin 0OD- in loc explain it of Christ.
the " Branch " or
VER. 20. ST. MATTHEW. 47
he believed that Christ should be born of a virgin ; where-
fore he wished to humble himself before so great a favour.
20. But while he thought on these things, behold,
the angel of the Lord appeared unto him in a dream,
saying, Joseph, thou son of David, fear not to take
unto thee Mary thy wife : for that which is conceived
in her is of the Holy Ghost.
Remig. Because Joseph was minded, as has been said, to
put Mary away privily, which if he had done, there would
have been few who would not rather have thought her a
harlot than a virgin, therefore this purpose of Joseph was
changed by Divine revelation, whence it is said, While lie
thought on these things. Gloss. In this is to be noted Gloss, ap.
the wise soul that desires to undertake nothing rashly. ns*
Chrys. Also observe the mercifulness of Joseph, that he
imparted his suspicions to none, not even to her whom he
suspected, but kept them within himself. Pseudo-Aug. Pseudo-
Yet though Joseph think on these things, let not Mary the sei-m. in
daughter of David be troubled ; as the word of the Prophet App. 195.
brought pardon to David, so the Angel of the Saviour delivers
Mary. Behold, again appears Gabriel the bridesman of this
Virgin; as it follows, Behold the Angel of the Lord appeared
to Joseph. Ambrose. In this word appeared is conveyed
the power of Him that did appear, allowing Himself to be
seen where and how He pleases. Raman. How the Angel
appeared to Joseph is declared in the words, In his sleep ;
that is, as Jacob saw the ladder offered by a kind of imagining
to the eyes of his heart. Chrys. He did not appear so
openly to Joseph as to the Shepherds, because he was faithful ;
the shepherds needed it, because they were ignorant. The
Virgin also needed it, as she had first to be instructed in these
mighty wonders. In like manner Zaeharias needed the won-
derful vision before the conception of his son. Gloss. The oiom.
Angel appearing calls him by name, and adds his descent, J*J* '",*
iii older to banish fear, Joseph, son of David; .Joseph, as lelm.
though he were known to him by name and his familiar friend.
i do-Chrys. By addressing him as son of David, he sought
to reeal to his memory the promise of God to David, that of
6PXL U I OBDDVG I I H kP. l.
Lis seed should Christ be born. Chrys. But by Baying,
Be not afraid, he Bhews bim to be in fear that he had offended
d,by having an adult for only aa - ich would he have
ever thought of putting her away. Chky80loo. As her be-
trothed husband also he is admonished not to be afraid;
the mind that compassionates has most fear; as though be
w re t" lay, Here ii no cause of death, but of life; she that
brings forth life, does not d< death. Pseudo-Chrys.
Also by the words, Fear not, he desired to shew that he knew
the b< art ; that by this he might have the more faith in tl
d thin. me, which he was about to speak concerning
Ambroc Christ. Ambrose. Be not troubled that he calls her his
."' /lu* wife: for she ia not herein robin d of her virginity, but her
11.'). ' O » '
wedlock is witnessed to, and the celebration of her man
i^ declared. JEROME. But we are not to think that sin
to be betrothed, because she is here called wife, since we
know that this is the Scripture manner to call the man and
woman, when espoused, husband and wife; and this is con-
]),„,. firmed by that text in Deuteronomy, If one find a virgin that
22, 23. /s. fotrothed to a iiuiii in (he field, and offer violence to h< r,
and lie with tier, lie shtill (tic, l>- tic fuith humbled /lis
neighbour's wtfe. Chrys. lie says, Fear not to take unto
thee; that is, to keep at home; for in thought she was already
dismissed. l!\i;\\. Or, to take her, that is, in mum
union and continual converse. PsEUDO-ChRYB, There were
three reasons why the Angel appeared to Joseph with this
message. First, that a just man might not be led into an
unjust action, with just intentions. Secondly, for the honour
of tin' mother herself, for had she been put away, she could
not have been tree from c\ \\ suspicion among the unbelii \\
Thirdly, that .Joseph, understanding the holy conception,
might keep himself from her with more care than before.
He did not appear to .Joseph before the conception, that he
should not thin. things that Xacharias thought, nor
suffer what hi' luffered in falling into the sin of unbelief
concerning the conception of his wife in her old age. For it
i yel more incredible that a virgin should conceive, than
that a woman past the age should coucei\e. OhBTS. (h',
The Angel appeared to Joseph when he was in this perplexity,
that his wildom might be apparent to Joseph, and that this
VER. 20. ST. MATTHEW. 49
might be a proof to him of those things that he spoke. For
when he heard out of the mouth of the Angel those very things
that he thought within himself, this was an undoubted proof,
that he was a messenger from God, who alone knows the
secrets of the heart. Also the account of the Evangelist is
beyond suspicion, as he describes Joseph feeling all that a
husband was likely to feel. The Virgin also by this was
more removed from suspicion, in that her husband had felt
jealousy, yet took her home, and kept her with him after her
conception. She had not told Joseph the things that the
Angel had said to her, because she did not suppose that she
should be believed by her husband, especially as he had
begun to have suspicions concerning her. But to the Virgin
the Angel announced her conception before it took place,
lest if he should defer it till afterwards she should be in
straits. And it behoved that Mother who was to receive the
Maker of all things to be kept free from all trouble. Not
only does the Angel vindicate the Virgin from all impurity,
but shews that the conception was supernatural, not removing
his fears only, but adding matter of joy; saying, That which
is born in her is of the Holy Spirit.
Gloss. To be born in her, and born of her, are two dif- Glos?. ord.
ferent things ; to be born of her is to come into the world ;
to be born in her, is the same as to be conceived. Or the
word born is used according to the foreknowledge of the
Angel which he has of God, to whom the future is as the past.
Pseudo-Aug. But if Christ was born by the agency of the Hil.
Holy Ghost, how is that said, Wisdom hath built herself ^^
an house ? That house may be taken in two meanings. V. Test.
First, the house of Christ is the Church, which He built p^y. 9 1.
with His own blood ; and secondly, His body may be called
His house, as it is called His temple. But the work of the
Holy Spirit, is also the work of the Son of God, because
of the unity of their nature and their will ; for whether
it be the Father, or the Son, or the Holy Spirit, that doeth
it, it is the Trinity that works, and what the Three do, is
of One God. Ai <,. Hut shall we therefore say that the Holy Aug.
Spirit is the lather of the man Christ, that as God the Father 38°
begot the Word, so the Holy Spirit begot the man? This is
such an absurdity, that the ears of the faithful cannot U<rfrTi\t\
VOL. I. I /&
50 G06P1 L LOCORDWG TO ; u>- u
How then do we say that Christ in born by the Holy
Spirit,tf the Holy Spirit did not beget Him? Did He en
Hin, ? For so four as He ii man He was created, ai the Apostle
Rom. i,a. speaks \ Re was made of the seed of David according to the
flesh, For though God made the world, yet is it not right
to sav that it II the Son of Cod, or horn by Him, but that it
was made, or created, or formed by Him. Bnt seeing that
we confess Christ to have been horn by the Holy Sprit, and
of the Virgin Mary, how is He not the Son of the Holy
Spirit, and is the Son of the Virgin? It does not follow, that
whatever is horn by any thing, is therefore to be called the
son of that thing; for, not to say that of man is born in one
sense a son, in another a hair, or vermin, or a worm, none of
whieh are his son, certainly those that are born of writer and
the Spirit none would call sons of water ; but sons of God
their Father, and their Mother the Church. Thus Christ
was born of the Holy Spirit, and yet is the Son of Cod the
lather, not of the Holy Spirit.
21. And she shall bring forth a Son, and thou
Shalt call ilis name Jesus: lor lie shall save His
people from their sins.
ChBYSOST, What the Angel thus told Joseph, was beyond
human thought, ami the law of nature, therefore he con-
firms his Bpeech not only by revealing to him what was past,
but also what was to come; She skull bring forth a v
QloM.ap. GL08S, That Joseph should not suppose that he was no
A I
Me • longer needed in this wedlock, seeing the conception had
taken place without his intervention, the Angel declares to
him, that though there had been no Deed of him ID the cou-
: ion, yet there was need of his guardianship J for the
Virgin should bear a Son, and then he would be necessary
both to the Mother and her Son ; tothe Mother to s.reen her
from disgl mi to bring Him up and to circumcise
Him. The circumcision is meant when fa 1^ And thou
shall cull HiinanU JeSUi ; for it was usual to give the name
in circumcision. Psbi do Chrt& He said not, Shall bear thee
(i 6 \betk thy ir/fr shall btOT
ton. 1 ox the woman who conceives oi herhusbandj
VER. 22. ST. MATTHEW. 51
bears the son to her husband, because he is more of him
than of herself; but she who had not conceived of man, did
not bear the Son to her husband, but to herself. Chrysost.
Or, he left it unappropriated, to shew that she bare Him to
the whole world. Rabax. Thou shalt call His name, he says,
and not, " shalt give Him a name," for His name had been
given from all eternity. Chrysost. This further shews that
this birth should be wonderful, because it is God that sends
down His name from above by His Angel ; and that not any
name, but one which is a treasure of infinite good. Therefore
also the Angel interprets it, suggesting good hope, and by
this induces him to believe what was spoken. For we lean
more easily to prosperous things, and yield our belief more
readily to good fortune. Jerome. Jesus is a Hebrew word,
meaning Saviour. He points to the etymology of the name,
saying, For He shall save His people from their sins. Remig.
He shews the same man to be the Saviour of the whole
world, and the Author of our salvation. He saves indeed
not the unbelieving, but His people ; that is, He saves those
that believe on Him, not so much from visible as from invisible
enemies ; that is, from their sins, not by fighting with arms,
but by remitting their sins. Chrysolog. Let them approach
to hear this, who ask, Who is He that Mary bare ? He shall
save His people ; not any other man's people ; from what ?
from their sins. That it is God that forgives sins, if you do
not believe the Christians so affirming, believe the infidels,
or the Jews who say, None can forgive sins but God only. Luke 5, 1.
22. Now all this was done, that it might be fulfilled
which was spoken of the Lord by the prophet, saying,
23. Behold, a Virgin shall be with child, and shall
bring forth a Son, and they shall call His Name
Emmanuel, which being interpreted is, God with us.
Remig. It is the custom of the Evangelist to confirm what
he sayi out of the Old Testament, for the sake of those Jews
who believed on Christ, that they might recognise as fulfilled
in the grace of* the Gospel, the things that were foretold in the
Old Testament j therefore he adds, Now all l his was dour.
i '2
GOSPEL \< < 0RDING to < B IP. I.
1 1 cio we luii-t enqaire why he should say all this wa
when above he has only related the conception. It should
be known that he lays this to shew, tlutt in the pretence of
God a/I this WOS done before it was done among men. Or
lie - / this was done, because he !*> relating past events;
Gloss, ap. for when lie wrote, it was all done. GLOSS. Or, he savs,
A .1
all this was done, meaning, the Virgin was betroth* d. she was
kept chaste, she was found with child, the revelation was
made by the Angel, that it might be fulfilled winch was
spoken. For that the Virgin should conceive and should
bring forth would never have been fulfilled, had she not been
espoused that she should not be stoned ; and had not her
ret been disclosed by the Angel, and so Joseph taken her
unto him, that she was not dismissed to disgrace and to
perish by stoning. So had she perished before the birth, that
Im. 7. 11. prophecy would have been made void which says. She shall
bring forth a Son. Gloss. Or it may be said, that the word
that does not here denote the cause; for the prophecy was
not fulfilled merely because it was to be fulfilled. Hut it
• !<>. is put Consecutively, as in Genesis, lie hum) the other on the
gallows, that the truth of the interpreter might he pror
since by the weighing of one, truth Lb established. So also
in this place we must understand it as if it were, that which
was foretold being done, the prophecy was accomplished.
ChRYBOST. Otherwise; the Angel seeing the depths of the
Divine mercy, the laws of nature broken through and i\ con-
ciliation made, Be who was above all made lower than all;
all these wonders, all this he comprises in that one saying,
\ W all this hath happened; BJ though he had said, Do
suppose that this is newly devised of God, it was del
mined of old. And he right ly cites the Prophet not to the
\ Lrgin, who as a maiden was untaught in Mich things, but to
Joseph, as tO one much \ersed in the Prophets. And at first
he had spoken of Mary as ///// infc but now in the words of
the Prophet he brings in the word " \ irgm," that he might
heal I In- from the Prophet . a- a thing long before determined.
i afore to confirm what lie had said, he introduces Isaiah,
or rather Godj for he does not Say, Which was spoken by
ah, but, Which was spoken of the Lord l>\i the Prophet.
n. omb. Since it is introduced in the Prophet by the words,
. \ ii.
11.
VER. 22. ST. MATTHEW. 53
The Lord Himself shall give you a sign, it ought to be some-
thing Dew and wonderful. But if it be, as the Jews will have
it, a young woman, or a girl shall bring forth, and not a virgin,
what wonder is this, since these are words signifying age
and not purity ? Indeed the Hebrew word signifying Virgin
(Bethula) is not used in this place, but instead the word
' Halma*/ which except the LXX all render 'girl.' But the
word 'Halma' has a twofold meaning; it signifies both 'girl/
and ( hidden/ therefore ' Halma' denotes not only ' maiden'
or 'virgin/ but 'hidden/ 'secret/ that is, one never exposed to
the gaze of men, but kept under close custody by her parents.
In the Punic tongue also, which is said to be derived from
Hebrew sources, a virgin is properly called ' Halma/ In our
tongue also 'Halma' means holy; and the Hebrews use words
of nearly all languages ; and as far as my memory will serve
me, I do not think I ever met with Halma used of a married
woman, but of her that is a virgin, and such that she be not
merely a virgin, but in the age of youth ; for it is possible for
an old woman to be a maid. But this was a virgin in years of
youth, or at least a virgin, and not a child too young for mar-
riage. Id. For that which Matthew the Evangelist says, Shall In loc.
have in her womb, the Prophet who is foretelling something
future, writes, shall receive. The Evangelist, not foretelling
the future but describing the past, changes shall receive, into
shall have; but he who has, cannot after receive that he has.
He says, Lo, a Virgin shall have in her womb, and shall bear
a Son. Leo. The conception was by the Holy Spirit within Leo,
the womb of the Virgin ; who, as she conceived in perfect xxjjj.'i.
chastity, in like manner brought forth her Son. Pseudo-Aug. 1'seudo-
II c, who by a touch could heal the severed limbs of others, in App.
how much more could He, in His own birth, preserve whole s* 123#
that which lie found whole? In this parturition, soundness
of the Mother's body was rather strengthened than weakened,
and her virginity rather confirmed than lost. THEODOTUS. Theod.
Inasmuch as Photinus affirms that He that was now born anjni m
was mere man, not allowing the divine birth, and maintains Cone,
i i r i i /• i i t Ephi ap.
that, He who now issued from the womb was the man separate Hard.
from the God: let bim -hew how it was possible that human '•*■ |,,)#
'nre, born of the Virgin s womb, should have preserved the to
Is. vii. 14.
5 1 OOSPBL \« ( OBDJ JTO TO CHAP. I.
virginity of that womb uneorrnpted ; for tlic mother of no man
cur yet remained a virgin. Bui forasmuch as it wai Gh>d the
Word who now born in the flesh, lie shewed Himself
to be the Word, in that He preserved His mother's virginity.
For M our word when it is begot docs not destroy the mind,
so neither docs God the Word in choosing His hirth destroy
the virginity. Chrts. As it is the manner of Scripture to
convey a knowledge of events under the form of a name, so
here. They shall call His name Emmanuel, means nothing i
than. They shall see (iod among men. Whence he say- not,
' Thon shalt call/ but, They shall call. \\ lbah. First, Ang< Is
hymning, secondly, Apostles preaching, then Holy Mar-
Jerom.ii] fcyrs, and lastly, all believers. JebOMB. The IA\ and three
others translate, 'Thou shalt call/ instead of which we have
here, They shall call, which is not so in the Hebrew; for
the word ' ('harathi1',' which all render Thou shall call, i
mean, ' And she shall call/ that is, The Virgin that shall con-
ceive and shall bear Christ, shall call His name Emmanuel,
which is interpreted, ' God with us/ Bbmig. It is s question,
who interpreted this name? The Prophet, or the I list,
or some translator? It should be known then, that the
Prophet did not interpret it ; and what need had the Holy
Evangelist to do so, seeing he wrote in the Hebrew tongue?
Perhaps that was s difficult and rare word in Hebrew, and
therefore needed interpretation. It is more probable that
some translator interpreted it, that the Latins might not be
perplexed by an unintelligible word. In this name are con-
veyed at once the two substance i, the Divinity and Humanity
in the one Person of the Lord .lesus Christ. He who before
all time \\;is begot in an unspeakable manner by (iod the
bather, the same in the end of time was made I iuel,
that is, >,<,({ ir'ith Iff, of a Virgin Mother. This Qod with US
may be understood in this w,y. He was made with us,
passible, mortal, and in all things like unto us without sin ;
or because our frail substance which He took on Him, He
joined in one Person to His Divine substance. Jerome.
It should be known, that the Hebrews believe this prop}]
to refer I \ . because in his ,,
Samaria was taken; but this cannot be established. Ahaz
ubi sup.
VER. 22. ST. MATTHEW. 55
son of Jotham reigned over Judaea and Jerusalem sixteen
years, and was succeeded by his son Ezekias, who was twenty-
three years old, and reigned over Judaea and Jerusalem twenty-
nine years ; how then can a prophecy prophesied in the first
year of Ahaz refer to the conception and birth of Ezekias,
when he was already nine years of age ? Unless perhaps the
sixth year of the reign of Ezekias, in which Samaria was
taken, they think is here called his infancy, that is, the infancy
of his reign, not of his age ; which even a fool must see to be
hard and forced. A certain one of our interpreters contends,
that the Prophet Isaiah had two sons, Jashub and Emmanuel;
and that Emmanuel was born of his wife the Prophetess as
a type of the Lord and Saviour. But this is a fabulous tale.
Petrus Alfonsus. For we know not that any man of that Petr.
day was called Emmanuel. But the Hebrew objects, How can DiaHit.7
it be that this was said on account of Christ and Mary, when
many centuries intervened between Ahaz and Mary? But
though the Prophet was speaking to Ahaz, the prophecy was
yet not spoken to him only or of his time only ; for it is intro-
duced, Hear, 0 house of David-; not, 'Hear, O Ahaz/ Again, Isa. 7, 13.
The Lord Himself shall give you a sign; meaning He, and
none other ; from which we may understand that the Lord
Himself should be the sign. And that he says to you, (plur.)
and not ' to thee/ shews that this was not spoken to Ahaz, or
on his account only. Jerome. What is spoken to Ahaz then Jemm.
is to be thus understood. This Child, that shall be born ubi SUP*
of a Virgin of the house of David, shall now be called Em-
manuel, that is, God with us, because the events (perhaps
delivery from the two hostile kings) will make it appear that
you have God present with you. But after He shall be called
Jesus, that is, Saviour, because He shall save the whole human
race. Wonder not, therefore, O house of David, at the new-
I of this thing, that a Virgin should bring forth a God,
seeing lie hai 10 great might that though yet to be born after
a long while, Ho delivers you now when you call upon 1 1 im.
Ai a. Who 10 mad M to say with Maniehieus, that it is a weak Au£.
faith DOt to believe in Christ without a witness; whereas the p^jjj.
Apo How shall they believe on "Him of whom they ,-'- ' '•
have not heard.'.' Or how shall they hair without a preacher? R()1
That t hose t blDgl w hich \\< re [(reached by 1 lie A poM Irs might '<', 1 k
56 6PE1 \< ( OBDDfG CO » H w. E.
not l)o contemned, nor thought to be fables, they are pr<
to have been foretold by the Prophets. For though attested
by miracli would not have been wanting men to
ribe them all to magical power, had no1 inch suggestions
been overcome by the additional testimony of prophecy. For
none could suppose that long before lie was born, He had
raised up by magic prophets to prophesy of Him. For ifwe
say to a (.entile, Believe on Christ that lie is (iod, and he
should answer. Whence is it that I Bhould believe on Him?
mc might allege the authority of the Prophets. Should he
refuse assent to this, we establish their credit from their haying
foretold things to come, and those things baring truly come
to pass. 1 suppose he could not but know how great perse-
cutions tin; Christian religion has formerly Buffered from the
Kings of this world; let him now behold those very Kings
submitting to the kingdom of Christ, and all nations serving
the same; all which things the Prophets foretold. He then
hearing these things out of the Scriptures of the Propl
and beholding them accomplished throughout the whole earth,
i*.ap. would be moved to faith. Cioss. Tins error then is barred
by the Evangelic ing, That it might be fulfilled which
was spoken of the Lord by the Prophet* Now one kind of
prophecy is by the preordination of (iod, and must needs be
fulfilled, and that without any free choice on our part. Such is
that of which we now speak ; wherefore he Bays, Lot to shew
the certainty of prophecy. There is another kind of prop]
which is by the foreknowledge of (iod, and with this our free
will is mixed up; wherein by grace working with as we ob-
tain reward, or if justly deserted by it. torment. Another is
not of foreknowledge, but is a kind of threat made after the
JonahS. manner of men: as that, Vet forty dat/8} and A h shall
be overthrown: understanding, unless the Nineyites amend
iheniseh I
•J I. Then Joseph being raised from sleep did as the
angel of tin l. >rd had bidden him, and took unto liini
Ills \\ i
And knew her not till >he had brought forth
Iki first-born Son ; and he called His name JfiSl S.
VER. 24, 25. ST. MATTHEW. 57
Remig. Life returned by the same entrance through which
death had entered in. By Adam's disobedience we were
ruined, by Joseph's obedience we all begin to be recalled to
our former condition ; for in these words is commended to us
the great virtue of obedience, when it is said, And Joseph
rising from sleep, did as the Angel of the Lord had commanded
him. Gloss. He not only did what the Angel commanded, Gloss.
but as he commanded it. Let each one who is warned of °/d" f ap*
Anselm ex
God, in like manner, break off all delays, rise from sleep, Beda cit.
and do that which is commanded him. Psetjdo-Chrys. Took
unto him, not took home to him ; for he had not sent her
away ; he had put her away in thought only, and now took
her again in thought. Remig. Or, Took her so far, as that
the nuptial rites being complete, she was called his wife ; but
not so far as to lie with her, as it follows, And knew her not.
Jerome. Helvidius is at much superfluous trouble to make Jerom.
this word know refer to carnal knowledge rather than to ac- H^'id
quaintance, as though any had ever denied that ; or as if the c. 5.
follies to which he replies had ever occurred to any person of
common understanding. He then goes on to say, that the
adverb ' until ' denotes a fixed time when that should take
place, which had not taken place before ; so that here from
the words, He knew her not until she had brought forth her
first-born Son, it is clear, he says, that after that he did know
her. And in proof of this he heaps together many instances
from Scripture. To all this we answer, that the word { until'
is to be understood in two senses in Scripture. And con-
cerning the expression, knew her not, he has himself shewn,
that it must be referred to carnal knowledge, none doubting
that it is often used of acquaintance, as in that, The child Luke 2,
Jesus tarried behind in Jerusalem, and His parents knew not
of it. In like manner 'until' often denotes in Scripture, as
he has shewn, a fixed period, but often also an infinite time,
a- in that, Even to your old age I am He. Will God then Isa. 46, 4.
16 to l)e when they are grown old '? Also the Saviour in
the Gospel, Lo, I am with you always, even to the end of Mat 28,
///is world. Will lie then leave His disciples at the end of20'
the vrorld? Again, the Apostle says, lie must reign till //<• i Cor.15,
has /j ni His enemies under His feci. Be it understood then, 1,K
that that which if it had not been written might have been
58 gospel m i oBDnra i<> « hap. i.
doubted of, is expressly declared to as; other thing* arc left
to our own understanding . So here the Evangelist informs
us, in that wherein there might have been room for error,
that she iras not known by her husband until the birth of
her Son, that we might thence infer that much less was she
known afterwards. Psbt do-Chbts. As one might say, MIc
told it not so long as he lived;' would this imply that he
told it after his death? Impossible. -so it were credible
that Joseph might have known her before the birth, while
he was yet ignorant of the great mystery ; but alter that he
understood how she had been made a temple of the Only-
begotten of God, how could he occupy that'." The folio-
of Eunomiua think, as they have dared to assert this, that
Joseph also dared to do it, just as the insane think all men
Jcrom. equally mad with themselves. JBBOMB. Lastly, I would ask,
lk'lvid. 8. Why then did Joseph abstain at all up to the day of birth?
lie will surely answer, Because of the Angel's words, Thai
which is born in her, §c. He then who gave so much 1
to a vision as not to dare to touch his wife, would he, after
lie had heard the shepherds, seen the Magi, and known so
many miracles, dare to approach the temple of God, I
of the Holy Ghost, the Mother of his Lord?
Pskudo-Chrys. It may be said, that know here signifies
simply, to understand; that whereas before he had not under-
stood how great her dignity, after the birth he then k
that she had been made more honourable and worthy than
the whole world, who had carried in her womb Him whom
the whole world could not contain. GtLOSS. Otherwise; On
account of the glorification of the most holy Mary, she could
not be known by Joseph until the birth ; for she who had the
Lord of glory in her womb, how should she be known1.' If
the face of Mosea talking with God was made glorious, so
that the children of Israel could not look thereon, how much
In Other not the vision had its ( th i-t upon him up
imp rUin point of to that time irhon it was no .
time, but may be giving ua information ncooaaaij. Juat as if, in
np to a point from w hiih onwards tluic a man like A.U , that,
ulit. Suppi in consequence fid occur*
Eel i at th ughl I he area in tim habil i
king th.a Joaeph thould hare con- prayers till the time of his conn i
•'il the 13 would suppoee that he left them
a/1 .i witness ol hci off* on being convert
would onl\
VER. 24, 25. ST. MATTHEW. 59
more could not Mary be known, or even looked upon, who
bare the Lord of glory in her womb ? After the birth she
was known of Joseph to the beholding of her face, but not
to be approached carnally. Jerome. From the words, her
first-born Son, some most erroneously suspect that Mary had
other sons, saying that first-born can only be said of one
that has brethren. But this is the manner of Scripture, to
call the first-born not only one who is followed by brethren,
but the first-birth of the mother. Id. For if he only was Cont.
first-born who was followed by other brethren, then no first- e V1 '
birth could be due to the Priests, till such time as the second
birth took place. Gloss. Or ; He is first-born among the Gloss,
elect by grace ; but by nature the Only-begotten of God the
Father, the only Son of Mary. And called His name Jesus,
on the eighth day on which the circumcision took place, and
the Name was given. Remig. It is clear that this Name
was well known to the Holy Fathers and the Prophets of
God, but to him above all, who spake, My soul fainted for Ps. 119,
81.
Ps.
Also to him who spake, I will joy in God my Saviour. Hab.3 18.
Thy salvation; and, My soul hath rejoiced in Thy salvation.
( HAP. II.
1, Now when Jesus was born in Bethlehem of
Judaea id the days of Herod the king, behold, there
came wise men from the east to Jerusalem,
2. Saying, Where is He that is horn King of the
Jews? for we have seen His star in the cast, and are
come to worship Him.
Aug. A\c. After the miraculous Virgin-birth, a God-man having
mom occ. ^ Divine power proceeded from a virgin womb; in the
obscure shelter of such a cradle, a narrow stall, wherein lay
Infinite Majesty in a body more narrow, a God was suckled
and suffered the wrapping of vile rags — amidst all this, on
a Midden a new star shone in the sky upon the earth, and
driving away the darkness of the world, changed night into
day; that the day-star should not be hidden by the night.
Hence it is that the Evangelist Bays. Now when Jesus was
bom in Bethlehem, Remig. In the beginning of this pas-
sage of the Gospel he puts three several things; the person,
When Jena was horn, the place, in Bethlehem of Jurfwa, and
the time, /'// the days of Herod the king. These three circum-
stances verirj his words. Jbromi . We think the Evangelist
first wrote, as we read in the Hebrew, ' Judah,' not 'Judaea.4
For in what other country is there a Bethlehem, that this
needs to be distinguished as m 'Judaea?' Bui rJudahJ is
written, because there is another Bethlehem in Galilee.
Glo«. Gloss. There are two Bethlehems; one in the tribe of
joth. 19 Zabulon, the other in the tribe of Judah, which was before
i >, called Bphrata.
kvo. Concerning the idee. Bethlehem, Matthew and
i ng, Luke agree; hut the cauae and manner of their being there,
1 '' Lul Matthew omits. Luke again omits the account
' he Mam. H inch Matthew gn |
GOSPEL ACCORDING TO ST. MATTHEW. 61
Psetjdo-Chrys. Let us see to what serves tins designation
of time, In the days of Herod the king. It shews the fulfil-
ment of Daniel's prophecy, wherein he spake that Christ
should be born after seventy weeks of years. For from the
time of the prophecy to the reign of Herod, the years of
seventy weeks were accomplished. Or again, as long as
Judaea was ruled by Jewish princes, though sinners, so long
prophets were sent for its amendment ; but now, whereas
God's law was held under the power of an unrighteous king,
and the righteousness of God enslaved by the Roman rule,
Christ is born ; the more desperate sickness required the
better physician. Rabanus. Otherwise, he mentions the
foreign king to shew the fulfilment of the prophecy. The Gen. 49,
Sceptre shall not depart from Judah, nor a Lawgiver from
between his feet , until Shiloh come. Ambrose. It is said, that Ambros.
some Idumaean robbers coming to Ascalon, brought with |"j >41>"
them among other prisoners Antipater a. He was instructed
in the law and customs of the Jews, and acquired the
friendship of Hyrcanus, king of Judaea, who sent him as
his deputy to Pompey. He succeeded so well in the object
of his mission, that he laid claim to a share of the throne.
He was put to death, but his son Herod was under Antony
appointed king of Judaea, by a decree of the Senate ; so it
is clear that Herod sought the throne of Judaea without any
connection or claim of birth. Chrys. Herod the king, men-
tioning his dignity, because there was another Herod who
put John to death.
Psetjdo-Chrys. When He was born . . . behold wise men,
that is, immediately on His birth, shewing that a great God
existed in a little one of man. Rabanus. The Magi are men
who enquire into the nature of things philosophically, but
common speech uses Magi for wizards. In their own coun-
try, however, they are held in other repute, being the philo-
sophers of the Chaldaeans, in whose lore kings and princes
of that nation are taught, and by which themselves knew
the birth of the Lord. AUG. What were these Magi but the Aug.
Scnn.
2 (I 2.
■ The same account <>f Herod's Miat Hitu-1 w.is ;hi [dumasan, of noble
e is given by Africu i ,Eu sb< birth, and thai bii father Antipas was
. i. 7 : but Jo i'|. governor of [dumata under Alexander
xiv. 1. n. '•'> ; tie Hell. Jud. i. 'i. u. 2.) .I.tnn,)
02 «PB1 \< ( <>i:i>i v; 10 CB IP. II.
first-fruits of the Gentiles? Israelitish shepherds, gentile
Magians, one from Tar, the other from near, hastened to the
Aug. one Corner-stone. Ii>. Jesns then was manifested neither to
200^ the learned nor the righteous; for ignorance belonged to the
shepherds, impiety to the idolatrous Magi. Vet does that
Corner-stone attract them both to Itself, seeing He came to
choose the foolish things of this world to confound the wise,
and not to call the righteous, but sinners; that nothing
great should exalt himself, none weak should despair. GrLOSS.
These Magi were kings, and though their gifts were three, it
is not to be thence inferred that themselves were only three
in number, but in them w as prefigured the coming to the faith
of the nations sprung from the three sons of Xoah. Or, the
princes irere only three, but each brought a large company
with him. They came not after a year's end, for He would
then have been found in Egypt, not in the manger, but on
the thirteenth day. To shew whence they came it is said, from
the East, EtEMIG). It should be known, that opinions vary
respecting the Magi. Some say they were ('hahheans, who
arc known to have worshipped a itar as (iod; thus their fic-
titious Deity shew ed them the way to the true (Jod. Others
think that thev were Persians; others again, that they came
from the utmost ends of the earth. Another and more pro-
bable opinion is, that they were descendants of Balaam, who
"b. having his prophecy, There shall rise a Star out of Jacob, as
soon as they saw the star, would know that a King was born.
.1 1 BOMB. They knew that such a star would rise by the pro-
phi cy of Balaam, whose successors they wore. Hut whether
tiny win- (hahheans, or Persians, or came from the utmost
ends of the earth, how in so short a space oftime could they
arrive at Jerusalem'.' KiMio. Some used to answer, 'No
marrel if thai boy who was then born could draw them so
speedily, though it were from the ends of the earth.' (ii
Or, they had dromedaries and Arabian hones, whose great
swiftness brought them to Bethlehem in thirteen days.
PsEUDO-OhBYS, Or, thc\ had set out two years before the
Saviour's birth, .and though they travelled all that time,
neither meat nor drink tailed in their scrips. Ki.mio. Or,
if they irere tin- descendants of Balaam, their kings are not
far distant from the land of promise, ami might easily come
24, 17.
VER. 1, 2. ST. MATTHEW. 63
to Jerusalem in that so short time. But why does he write
from the East ? Because surely they came from a country
eastward of Judsea. But there is also great beauty in this,
They came out of the East, seeing all who come to the Lord,
come from Him and through Him; as it is said in Zechariah,
Behold the 2Ian whose name is the East. Pseudo-Chrys. Zech. 6,
Or, whence the day springs, thence came the first-fruits of
the faith ; for faith is the light of the soul. Therefore they
came from the East, but to Jerusalem. Remig. Yet was
not the Lord born there ; thus they knew the time but not
the place of His birth. Jerusalem being the royal city, they
believed that such a child could not be born in any other.
Or it was to fulfil that Scripture, The Law shall go out of Isa. 2, 3.
Sion, and the word of the Lord from Jerusalem. And there
Christ was first preached. Or it was to condemn the back-
wardness of the Jews.
Pseudo-Aug. Many kings of Judaea had been born and Pseudo-
died before, yet had Magi ever sought out any of them for Append.
adoration ? No, for they had not been taught that any of sf™*
these spoke from heaven. To no ordinary King of Judaea
had these men, aliens from the land of Judsea, ever thought
such honour due. But they had been taught that this Child
was one, in worshipping whom they would certainly secure
that salvation which is of God. Neither His age was such
as attracts men's flattery ; His limbs not robed in purple,
His brow not crowned with a diadem, no pompous train,
no awful army, no glorious fame of battles, attracted these
men to Him from the remotest countries, with such earnest-
ness of supplication. There lay in a manger a Boy, newly
born, of infantine size, of pitiable poverty. But in that
small Infant lay hid something great, which these men, the
first-fruits of the Gentiles, had learned not of earth but
of heaven ; as it follows, We have seen His star in the east.
They announce the vision an<l ask, they believe and enquire,
rnifying those who walk by faith and desire si^ht.
GttBG. It should be known that the Priseillianists, heretics Greg. M.
who believe e\< -ry man to be born under the aspect of tome j^io.™."!!
planet, cite t h i ^ text in support of their error; the new star
which appeared at the Lord's birth they consider to have Vi<l. contr.
been his fate. A.UO, And, according to I'austus, this in- y. i.
6 1 GOSPEL \< < OBDING CHAP. II.
troduction of the account of the star would lead us rather
to call this part of the history, 'The Nativity/ than rThe
sup. 2. Gospel.1 Gregory, But far lie it from the hearts of the
. de faithful to call any thing. Mate.' Air;. For by the word
\!\. 'fate/ in common acceptation, is meant the disposition of
the stars at the moment of a person'a birth or conception;
to which some assign a power independent of the will of
God. These must be kept at a distance from the ears of all
who desire to be worshippers of Gods of any sort. But
others think the stars have this virtue committed to them by
the great God ; wherein they greatly wrong the skies, in that
they impute to their splendent host the decreeing of crimes,
such as should any earthly people decree, their city should
in the judgment of mankind deserve to be utterly destroyed.
Psei DO-Chrys. If then any should become an adulterer or
homicide through means of the planets, how great is the
evil and wickedness of those stars, or rather of Him who
made themv For as God knows things to come, and what
evils are to spring from those stars; if He would not hinder
it, He is not good; if He would but could not, He is weak.
Again, if it be of the star that we are either good or bad, we
have neither merit nor demerit, as being involuntary agents;
and why should I be punished for sin which I have done
not wilfully, but by necessity? The very commands of God
against sin, and exhortations to righteousness overthrow such
folly. For where a mail has not power to do, or where he
has not power to forbear, who would command him either
to do or to forbear? Grkooky Nvss. How vain moreover
is prayer for those who live by fate; Divine Providence
is banished from the world together with piety, and man
is made the m< re instrument «>f the sidereal motions. For
these they say move to action, not only the bodi'.y members,
but the thought! of the mind. In a word, they who teach
this, take away all that is in us. and the very nature of
a contingency; which is nothing less than to overturn all
things. Por where will then be free will? but that which
is in us must be free. Ai Q. li cannot be said to be utterly
kbsurd to suppose that sidereal alllatus should influence the
state of the body, when \\r mv that it is by the approach
and departure of the sun that the seasons 0f the year are
VER. 1, 2. ST. MATTHEW. 65
varied, and that many things, as shells and the wonderful
tides of the Ocean, increase or decrease as the moon waxes
or wanes. But not so, to say that the dispositions of the
mind are subject to sidereal impulse. Do they say that the
stars rather foreshew than effect these results ? how then do
they explain, that in the life of twins, in their actions, their
successes, professions, honours, and all other circumstances
of life, there will often be so great diversity, that men of
different countries are often more alike in their lives than
twins, between whose birth there was only a moment's, and
between whose conception in the womb there was not a
moment's interval. And the small interval between their
births is not enough to account for the great difference
between their fates. Some give the name of fate not only to
the constitution of the stars, but to all series of causes, at
the same time subjecting all to the will and power of God.
This sort of subjection of human affairs and fate is a con-
fusion of language which should be corrected, for fate is
strictly the constitution of the stars. The will of God we do
not call ' fate/ unless indeed we will derive the word from
'speaking;' as in the Psalms, God hath spoken once, twice Ps. 62, 11.
have I heard the same. There is then no need of much
contention about what is merely a verbal controversy.
Aug. But if we will not subject the nativity of any man Aug. cont.
to the influence of the stars, in order that we may vindicate 5aus
the freedom of the will from any chain of necessity; how
much less must we suppose sidereal influences to have ruled
at His temporal birth, who is eternal Creator and Lord of
the universe? The star which the Magi saw at Christ's
birth according to the flesh, did not rule His fate, but
ministered as a testimony to Him. Further, this was not of
the number of those stars, which from the beginning of the
creation observe their paths of motion according to the law
of their Maker; but a star that first appeared at the birth,
ministering to the Magi who sought Christ, by going before
tlicin till it brought them to the place where the infant God
the Word wt -. \cconling to some astrologers such is the
connexion of human fate with the stars, that on the birth of
some men stars have been known to leave their courses, and
go directly to the new-born. The fortune indeed of him
vol. i. v
66 ri [ \. < ORBING It) I HAP. II.
that is bora they suppose to be bound op with the course of
the not that the i of tin is changed i
the day of any □ i. [f then this star were of the
number of those that fulfil their courses in the heavens, how
.Id it determine what Christ should do, when it iras com-
manded at His birth only to >UTSeP If, as
II more probable, it was iir>t created at His birth, Christ
iras not therefore horn because it arose, but the r
that if ire must have fate connected with the stars, this
did not rule Chri e, but Chrisl the ('sums. The
object of astrology is not to learn from the Stan the fact of
one's birth; but from the hour of their nativity to forecast
the fate of those that are born. But these men knew
the time of the nativity to have forecast the future from it,
but the converse.
.in- Gloss. rHis star,' i.e. the star lie cr for a witness
*in* , of Eimself. I To the Shepherds, A.ngels, ami the
Gloss, ord.
Magis bar points out Christ; to both - i the tongue
of Heaven, since the tongue of the Prophets iras mute. The
Angels dwell in the heavens, the - lorn it, to both th
lore the heavens declare the </lonj of Ood. Gaso. To the
I r. Lib. i. *^ew8 WM<) UM'(^ their reason, a rational ci an
Hum. lo. Angel, ought to preach. But the (ientiles who knew nut to
ion are brought to the knowledge of the Lord,
not by words, but by signs ; to the one prop! - to the
faithful; to the other as to the unbelievers. One
and the same Christ is preached, w hen of pel h . by
Apostles J when an infant, and not yet able to speak, is
announced by a star to the (ienti I the ordei
required; speaking pi. proclaimed a speaking
Lord, mute signs proclaie infant. Lio. Christ
, -j Himself, the exp< i of the nations, that innumerable
iterity once promised to the most blessed patriarch Abra-
ham, but to be born not after the flesh, but by the Spirit j
therefore likened to ti r multitude, that from the
lather of all nat; \\ an earthly but an heavenly progeny
might be looked tor. Thus tin' heirs of that promised
posteril at in the stars, are roused to the faith
In the rise Of a in and where the heavens hail b
at first called in 1 j, the aid of Heaven is cou-
VER. 1, 2. ST. MATTHEW. 67
tinued. Chrysost. This was manifestly not one of the
common stars of Heaven. First, because none of the stars
moves in this way, from east to south, and such is the
situation of Palestine with respect to Persia. Secondly,
from the time of its appearance, not in the night only, but
during the day. Thirdly, from its being visible and then
again invisible ; when they entered Jerusalem it hid itself,
and then appeared again when they left Herod. Further, it
had no stated motion, but when the Magi were to go on, it
went before them ; when to stop, it stopped like the pillar
of cloud in the desert. Fourthly, it signified the Virgin's
delivery, not by being fixed aloft, but by descending to
earth, shewing herein like an invisible virtue formed into the
visible appearance of a star. Remig. Some affirm this star
to have been the Holy Spirit ; He who descended on the
baptized Lord as a dove, appearing to the Magi as a star.
Others say it was an Angel, the same who appeared to the
shepherds.
Gloss. In the east. It seems doubtful whether this refers Gloss, ord.
to the place of the star, or of those that saw it ; it might
have risen in the east, and gone before them to Jerusalem.
Aug. AYill you ask, from whom had they learned that Aug.
such an appearance as a star wras to signify the birth of 374"^
Christ ? I answer from Angels, by the warning of some
revelation. Do you ask, was it from good or ill Angels ?
Truly even wicked spirits, namely the daemons, confessed
Christ to be the Son of God. But why should they not
hare heard it from good Angels, since in this their adoration
of Christ their salvation was sought, not their wickedness
condemned? The Angels might say to them, 'The Star
which ye have seen is the Christ. Go ye, worship Him,
where He is now born, and see how great is He that is
born.' Leo. Besides that star thus seen with the bodily Leo,
eye, a vet brighter ray of t rut h pierced their hearts ; they were j*"?* -
enlightened by the illumination of the true faith. Pseudo-hu.
They might think that a king of Judaea was born, since ^Jm V
J ° ' ct N. 1 est.
the birth of temporal princes is sometime! attended by aq*6&
star. These Chaldean Magi Inspected the stars, not with
malevolence, bat with the true desire of knowledge; follow-
ing, it may be supposed, the tradition from Balaam ; so that
1 2
6 J QOSPBI \< CORDING ( HAP. II.
when they saw this new and singular star, they understood
it to be thai of which Balaam had prophesied, at marking
the birth of a King of .1 mi.
Leo, ul)i Li:o. What they knew and believed might have been
• sufficient for themselves, that they needed not to seek to Bee
with tin bodily what they saw BO clearly with the
spiritual. Bui their earnestnesa and pi nee to see the
Babe was for oar profit. It profited us that Thomi
the Lord- resurrection, touched and felt the marks of his
wounds, and bo for our profit the Magians' eyes looked on
the Lord in His cradle. PsEUDO-ChBYS. Were they then
ignorant that Herod reigned in Jerusalem? Or that it is
a capital treason to proclaim another King while one
lives? Bui while they thought on the Kin^ to come, they
feared not the king that was ; while as yet the}' had not
n Christ, they were ready to die for Him. O blessed
^Iai^i ! who before the face of a most cruel kiug, and before
having beheld Christ, were made His confessors.
3. "When TIcrod the king had heard th^sr thing
he was troubled, and all Jerusalem with him.
4. And when he had gathered all the Chief Priests
and Scribes of the people together, he demanded of
them where Christ should he horn.
.'). And they said unto him, In Bethlehem of
Judaea: for thus it is written by the prophet,
0. And thou Bethlehem, in the land of Juda, art
not the Least anion.: the princes of.Iuda: lor out of
thee >hall come a Governor, that Bhall rule my people
.el.
"("» Aug. i» the Magi seel a Redeemer, so Herod i
, Buccessor. G Kingt he is called, though in com-
parison with him whom they are seeking he i^ an alien and
:t foreigner. Psiudo-Chrys. Herod wa$ troubled when he
heard that a kinur was horn of Jewish lineage, Lest, himself
being an [dumssan, the kingdom should return again to
native princes, and himself be expelled, and his seed after
VEIL 3 — 6. ST. MATTHEW. C9
him. Great station is ever obnoxious to great fears ; as the
boughs of trees planted in high ground move when never so
little wind blows, so high men are troubled with little ru-
mours ; while the lowly, like trees in the valley, remain at
peace. Aug. If His birth as an infant makes proud kings Aug.
tremble, what will His tribunal as a Judge do? Let princes ^no"?
fear Him sitting at the right hand of His Father, whom this
impious king feared while He hanged yet on His mother's
breast. Leo. Thou art troubled, Herod, without cause. Leo,
Thy nature cannot contain Christ, nor is the Lord of the u ' sup*
world content with the narrow bounds of thy dominion.
He, whom thou wouldest not should reign in Judasa, reigns
every where. Gloss. Perhaps he was troubled not on his Gloss. ord.
own account, but for fear of the displeasure of the Romans.
They would not allow the title of King or of God to any
without their permission. Greg. At the birth of a King Greg.
of Heaven, a king of earth is troubled ; surely, earthly E°™ g!11
greatness is confounded, when heavenly greatness shews i. 10.
itself. Leo. Herod represents the Devil ; who as he then Leo,
instigated him, so now he unweariedly imitates him. For x^[ 2
he is grieved by the calling of the Gentiles, and by the
daily ruin of his power. Pseudo-Chrys. Both have their
own causes of jealousy, both fear a successor in their king-
dom ; Herod an earthly successor, the Devil a spiritual.
Even Jerusalem is troubled, which should have rejoiced at
that news, when a Jewish King was said to be risen up.
But they were troubled, for the wicked cannot rejoice at the
coming of the good. Or perhaps it was in fear that Herod
should wreak his wrath against a Jewish King on his race.
Gloss. Jerusalem was troubled with hi?n, as willing to favour Gloss, ord.
him whom it feared; the vulgar always pay undue honour
to one who tyrannizes over it. Observe the diligence of his
enquiry. If he should find him, lie would do to him as he
shewed afterwards his disposition ; if he should not, he
would ;it least be excused to the Romans. Remig. They
are called Scribes, not from the employment of writing,
but from the interpretation] of the Scriptures, for they were
doctors of tlie law. Observe, he docs not enquire ffhere
Christ is born, but when: lie should be born; the Subtle
purpose of ihis wot to lee if they would shew pleasure at
7<> i" LP. II.
the birth of their King. He calls Him Christ, I ho
•x that the King of the anointed. Pseudo-
Chrys. Why does Herod make this enquiry, seeing he
believed not the Scriptures? Or if he did believe, how
could he hope to be able to kill Him whom the Scriptures
declared should be Kit i lie Devil instigated him, who
believed that Scripture lies not; such is the faith of devils,
who ai permitted to have perfect belief, even of that
which they do believe. That they do b< it is t lie force
of truth constrains them; that t1 not believe, it is that
they are blinded by the enemy. If they had perfect faith,
they would li\e as about to depart from this world soon, not
to possess it for ever.
'. The Magi, judging as men, sought in the royal
Ivv';"^ city for Him, whom they had been told was born a King.
But lie who took the form of a servant, and came not to
judge but to be judged, chose Bethlehem for His birth,
Tbeod. Jerusalem for His death. Theodotus. Had Hf chosen the
s' "'K '• mighty city of Rome, it might hai d thought that this
ap. ( one.
Eph. change of the world had been wrought by the might of her
citizens; had He been the son of the emperor, his power
might have aided Him. Hut what was Mis choice? All
that was mean, all that was in low esteem, that in this
transformation of the world, divinity might at oner be re-
cognized. Tl. lie ehove a poor woman for 111- mother,
a poor country for His native country; He has no money,
and this stable is His cradli ort. Rightly is He
,' "' in born in Bethlehem, which signifies the bouse of bread, who
vi«i. 1. said, 7 am the living bread, who c
EiRvs. When tl, iuld have kept secret the
i I appointed of ( rod, especially b
foreign king, straightway they became not preacl the
word of God. but i tery. And they not
only display the DDJ the pa
i. phet, \i/.. Micah. I -. He quotes this prophecy as tl
•n. (piote who g. ad not the words. .1 i ROM] . The
smed for ign< i the \ n -
pie : hey said. ' Bethle-
ra in the land of Judah.' Pseudo-Chrys. By cutting
: t the ime the CRUSC of the DM I
non occ.
VEIL 3 6. ST. MATTHEW. 71
the Innocents. For the prophecy proceeds, From thee shall
go forth a King who shall feed My people Israel, and His
day shall be from everlasting. Had they cited the whole
prophecy, Herod would not have raged so madly, consider-
ing that it could not be an earthly King whose days were
spoken of as from everlasting. Jerome. The following is Jerom.
the sense of the prophecy. Thou, Bethlehem, of the land of ^g
Judah, or Ephrata, (which is added to distinguish it from
another Bethlehem in Galilee,) though thou art a small vil-
lage among the thousand cities of Judah, yet out of thee
shall be born Christ, who shall be the Ruler of Israel, who
according to the flesh is of the seed of David, but was born
of Me before the worlds ; and therefore it is written, His
goings forth are of old. In the beginning ivas the Word.
Gloss. This latter half of the prophecy the Jews dropped; Gloss,
and other parts they altered, either through ignorance, (as
was said above,) or for perspicuity, that Herod who was
a foreigner might better understand the prophecy; thus for
Ephrata, they said, land of Judah ; and for little among
the thousands of Judah, which expresses its smallness con-
trasted with the multitude of the people, they said, not the
least among the princes, willing to shew the high dignity
that would come from the birth of the Prince. As if they
had said, Thou art great among cities from which princes
hare come. Remig. Or the sense is; though little among
cities that have dominion, yet art thou not the least, for out
of thee shall come the Ruler, who shall rule My people Israel;
this Kuler is Christ, who rules and guides His faithful
people. Chbtb. Observe the exactness of the prophecy;
it is not lie shall be in Bethlehem, but shall come out of
Bethlehem; shewing that lie should be only born there.
What reason is there for applying this to Zorobabel, as
tome do? For his goings forth were not from ever-
lasting; nor did he go forth from Bethlehem, but was
born in Babylonia. The expression, art not the least,
B further proof, for none; but Christ could make the
town whore lie iras born illustrious. And after that birth,
there c;unc men from the Utmost ends of the earth to
the stable and manger, lie culls Him uot 'the Sou of
Cod,' but ///' h>i shall govern My people Israel ;
72 SP] i, kOOORDING TO Ml \ r. n.
for thus He ought to condescend at the first, that they
should not ho scandalized, hut should preach such thingi
more pertained to salvation, that they might he gained. Who
shall rule .}/// people Israel, is said mystically, for those of
the .lews who bettered ; for if Christ ruled not all the Jews,
theirs i^ the blame. Meanwhile he is silent respecting the
Gentiles, that the Jews might not he scandalized. Mark
this wonderful ordinance; Jews and Ifagi mutually instruct
each other ; the Jews learn of the Magi that a star had
proclaimed Christ in the east, the Magi from the Jews that
the Prophets had spoken of Him of old. Thus confirmed
by a twofold testimony, they would look with more ardent
faith for One whom the brightness of the star and the voice
Aupr. of the Prophets equally proclaimed. Auo. The star that
:;7i'.2; guided the Magi to the spot where was the Infant God with
873.4. 1 1 is Virgin Mother, might have conducted them straight to
the town ; but it vanished, and shewed not itself again to
them till the Jews themselves had told them the place where
Christ should he Itorn ; Bethlehem of Jiuhea. Like in this
to those who built the ark for Noah, providing others with
a refuge, themselves perished in the flood ; or like to the
stones by the road that shew the miles, but themselves are
not able to move. The enquirers heard and departed; the
teachers spake and remained still. Even now the Jews shew
us something similar; for some Pagans, when clear paaai
of Scripture arc shewn them, which prophesy of Chri>t,
suspecting them to be forged by the Christians, hare re-
course to Jewish copies. Thus they leave the Jews to read
unprofitable, and go on themselves to believe faithfully.
7. Then Herod, when he had privily called the
Wise men, enquired of them diligently what time the
star appeared.
8. And he Bent them to Bethlehem, and said. Go
and search diligently tor the young- Child ; and when
ye have found Him, bring me word again, that 1 may
come and worship 1 lim also.
(.i. When they had heard the king, they departed.
VER. 7, 8, 9. ST. MATTHEW. 73
Pseudo-Chrys. As soon as Herod had heard the answer,
though doubly authenticated, both by the authority of the
Priests, and the passage from the Prophets, he yet turned
not to worship the King that was to be born, but sought
how he might put Him to death by subtilty. He saw that
the Magi were neither to be won by flattery, nor awed by
threats, nor bribed by gifts, to consent to this murder ; he
sought therefore to deceive them ; he privily called the wise
men ; that the Jews, whom he suspected, might not know of
it. For he thought they would incline the rather to a King
of their own nation. Bemig. Diligently enquired; craftily, for
he feared they would not return to him, and then he should
know how he should do to put the young Child to death.
Pseudo-Aug. The star had been seen, and with great wonder, Pseudo-
nearly two years before. We are to understand that it was Sellg' .
signified to them whose the star was, which was visible all App.
• . 131 3.
that time till He, whom it signified, was born. Then as
soon as Christ was made known to them they set out, and
came and worshipped Him in thirteen days from the east a.
Chrysost. Or, the star appeared to them long time before,
because the journey would take up some time, and they were to
stand before Him immediately on His birth, that seeing Him
in swaddling clothes, He might seem the more wonderful.
Gloss. According to others, the star was first seen on the Gloss.
day of the nativity, and having accomplished its end, ceased "on occ*
to be. Thus Fulgentius says, " The Boy at His birth Serm. de
created a new star." Though they now knew both time pip
and place, he still would not have them ignorant of the
person of the Child, Go, he says, and enquire diligently of
the young Child; a commission they would have executed
even if he had not commanded it. Chrys. Concerning the
young Child, he says, not ' of the King/ he envies Him the
regal title. PSeudo-Chbys. To induce them to do this, he
put on the colour of devotion, beneath which he whetted
the sword, hiding the malice of his heart under colour of
* This is written upon the notion bare taken place after the Purification,
that the Ma^'i pre en tea them elvei to on the return of St. Mary to Bethlehem.
Christ twelve days alt-r His birth, However, Aiitf. (Cons. Kv. ii. 11.)
irding to i le- places it before the Purification.
bratin rent ll eem really to
7 i gPJU \« < 0RD1KG I < ir \v. n.
humility. Such La the manner of the malicious, when they
WOUld hurt any one in secret, tl,< and
GreR. affection. Greg. He feigns ■ wish of worshipping Him
Kv"i 'n onb' tn;it 1l(' ma7 discover Him, and put Him to <h
10 8. IIimk.. The Magi obeyed t lie- ting so far as to seek the
(I. but not to return to Herod Like in this to good
hearers; the good they hear from nicked preachers, that
they doj hut do not imitate their evil li
9. And, lo, the star, which they saw in tin
went before them, till it came and stood over where
the young Child wa
Pseudo-Chrts. Thia passage shews, that when the star
had brought the Magi nearly to Jerusalem, it was hidden from
them, and BO they were compelled to ask in Jerusalem, where
Christ should be horn'! and thus to manifest Him to them;
on two accounts, first, to put to confusion the Jews, inasmuch
a^ the Gentiles instructed only by sight of a star sought
Christ through Btrange lands, while th< who had read
the Prophets from their youth did not I ' though
horn in their country. Secondly, that the Priests, when asked
where Christ should he horn, might answer to their now
condemnation, and while they instructed Herod, they were
themselves ignorant of Him. The star went before th<mt to
shew them the greatness of the King. Ai <-. To perform
due service to the Lord, it advanced slowly, leading them to
the spot. It was ministering to Him, and not ruling His
fate; its Light shewed the suppliants and filled the inn, shed
r the Malls and roof that covered the birth; and thus it
disappeared. Pseudo-Chrts. What wonder that a divine
star should minister to the Sun of righte< out to i
It BtOOd Over the Child's head, as it u I
He;' proving by its place whal it had no roice to utter.
( (ii"-\ It i- ( \ dent that the st ir must have heen in the air,
Ansrim. all(j (.]()M. above the house where the Child n e it
would not have pointed out the i
Au,t Ami i ir is tin- way. and the way is Chr
jp Luc. an(] according to the raya incarnation. Christ is
■
VER. 10, 11. ST. MATTHEW. 7o
a star. He is a blazing and a morning- star. Thus where
Herod is, the star is not seen; where Christ is, there it is
again seen, and points out the way. Remig. Or, the star
figures the grace of God, and Herod the Devil. He, who
by sin puts himself in the Devil's power, loses that grace;
but if he return by repentance, he soon finds that grace again
which leaves him not till it have brought him to the young
Child's house, i. e. the Church. Gloss. Or, the star is the Gloss,
illumination of faith, which leads him to the nearest aid ; ord#
while they turn aside to the Jews, the Magi lose it; so those
who seek counsel of the bad, lose the true light.
10. When they saw the star, they rejoiced with
exceeding great joy.
11. And when they were come into the house, they
saw the young Child with Mary His mother, and fell
down, and worshipped Him : and when they had
opened their treasures, they presented unto Him
gifts ; gold, and frankincense, and myrrh.
Gloss. This service of the star is followed by the rejoicing
of the Magi. Remig. And it was not enough to say, They
iced j but they rejoiced with exceeding great joy. Pseudo-
Cm k vs. They rejoiced, because their hopes were not falsified
but confirmed, and because the toil of so great travel had not
been undertaken in vain. Gloss. He rejoices indeed who Gloss.
rejoices on God's account, who is the true joy. With great
joy, he says, for they had great cause. PsEUDO-CHRYS. By
the mystery of this star they understood that the dignity
of the King then born exceeded the measure of all worldly
kings. ElBMIO. He adds (/really, shewing that men rejoice
more over what they have lost than over what they possess.
Leo. Though in stature a babe, needing the aid of others, Leo,
nnable to . and different id nothing from other in-',,'"";"1
fonts, yet Buch faithful wit noses, shewing the unseen 1)1- s- •• ;;-
\hieh was in Him, OUght to have proved most
' ainly that that was the Eternal Essence of the Son of
7C) WO TO < h \r. !i.
God that had taken upon Him the true human nature.
Psei i><>-( 'arts. Mary Hit mother, not crowned with a dia-
dem or lying on a golden conch; hut with barely one gar-
ment, not for ornament but for covering, and that mch at
the wife of a carpenter when abroad might liave. J lad they
therefore come to seek an earthly king, they would have
been more confounded than rejoiced, deeming their p
thrown away. But now they Looked for a heavenly King;
so that though they saw nought of re that star's
witness Bufficed them, and their eyes rejoiced to behold
a despised Hoy, the Spirit shewing Him to their hearts in all
His wonderful power, they fell down and worshipped, seeing
the man they acknowledged the God. Rabanus. Joseph
was absent hy Divine command, that no wrong suspici
Gin might occur to the Gentiles. Gloss. In these offerings we
Ansclm. ohscrvc their national customs, gold, frankincense, and
various spices abounding among the Arabians; yet they
r.rcp:. intended thereby to signify something in mystery, G]
' Gold, as to a King; frankincene acrifice to God ; myrrh,
»• I0,»- as embalming the body of the dead. Aug. Gold, as paid
occ to a mighty King ; frankincense, as offered to God j myrrh,
as to one who is to die for the sins of all. Pa
( m: vs. And though it were not then understood what t
several gifts mystically signified, that is no difficulty ; the
same grace that instigated them to the deed, ordained the
whole. R.EMIG. And it is to be known tiiat eaeli did not
offer a different gift, but each one the three things, each one
thus proclaiming the King, the God, and the man. Ch
Let .Mareion and Paul of Samosata then blush, who will not
what the Magi saw, those progenitors of the Church
adoring God in the flesh. That lie was truly in the fl<
the swaddling clothes and the stall prOVI that they
worshipped Him not as mere man, but as God, the gifts
prove which it was becoming to offer to a God. Lit the
.lews also be ashamed, m, :ng the Ml (ring before them,
and themselves not even earnest to tread in their path.
Gi;i... Something further may yet be meant here. Wis lorn
ubiiiip. *n tVjMl;(,(| by goldj as Solomon saith in thfl Proverbs, A
21,20, treasure to be desired tin- month of the vise. By
frankincense, which is burnt before God, the power of prayer
VER. 12. ST. MATTHEW. 77
is intended, as in the Psalms, Let my speech come before thee Ps. 141, 2.
as incense. In myrrh is figured mortification of the flesh.
To a king at his birth we offer gold, if we shine in his sight
with the light of wisdom ; we offer frankincense, if we have
power before God by the sweet savour of our prayers; we
offer myrrh, when we mortify by abstinence the lusts of the
flesh. Gloss. The three men who offer, signify the nations Gloss.
who come from the three quarters of the earth. They open Anselm*
their treasures, i.e. manifest the faith of their hearts by con-
fession. Kightly in the house, teaching that we should not
\ain-gloriously display the treasure of a good conscience.
They bring three gifts, i. e. the faith in the Holy Trinity. Vid. sup.
Or opening the stores of Scripture, they offer its threefold not^s>
sense, historical, moral, and allegorical ; or Logic, Physic,
and Ethics, making them all serve the faith.
] 2. And being warned of God in a dream that they
should not return to Herod, they departed into their
own country another way.
Aug. The wicked Herod, now made cruel by fear, will Aug.
needs do a deed of horror. But how could he ensnare him non occ*
who had come to cut off all fraud ? His fraud is escaped as
it follows, And be'nirj warned. Jerome. They had offered
gifts to the Lord, and receive a warning corresponding to it.
This warning (in the Greek 'having received a response')
is given not by an Angel, but by the Lord Himself, to
shew the high privilege granted to the merit of Joseph.
Gloss. This warning is given by the Lord Himself; it is Gloss. ord.
none other that now teaches these Magi the way they
should return, but He who said, / am the way. Not that John 14.
the Infant actually speaks to them, that His divinity may
not be revealed before the time, and His human nature may
be thought real. But he says, having received an answer,
for as Moses prayed silently, so they with pious spirit had
asked what the Divine will bade. By another way, for
they were not to be mixed up with the unbelieving .lews.
Cm e the faith of the Magi J they were not offended, Hirys.
nor said within then. , What need now of flight? or
SPEL \< 0ORD1 ! I U M . II.
of secret return, if tins Boy be really some great one?
is true faith; it aski not thi ii of any command, but
obeys. PseuDO-ChBYS. Had the M aght Christ as an
earthly King, they would nave remained with Him when
they had found Him; but they only Worship, and go I
way. After their return, tley continued in the worship of
God n edfast than beforehand taught many by their
preaching. And when afterwards Thomas reached their
country, they joined themselves to him, and wire baptised,
(\rerr. and did according to his preaching '. I ^ e may Learn
Horn. in much from this return of the Magi another way. Our eonn-
10.7. try m Paradise, to which, after we have come to the know-
ledge of Christ we are forbidden to return the way we came.
\\ e bave left this country by pride, disobedience, following
things of sight, tasting forbidden food; and we must return
to it by repentance, obedience, by contemning things of
Bight, and overcoming carnal appetite. PsEl DO-ChKYS, It
was impossible that they, who left Herod to go to Christ,
should return to Herod. Tiny who have by sin left Christ
and passed to the devil, often return to Christ ; for the inno-
cent, who knows not what is evil, i^ easily decen d. but
having once tasted the evil he has taken up, and remem-
bering the good he has left, he returns in pen
He who has forsaken the devil and come to Christ, hardly
returns to the devil; for rejoicing in the good he has found,
and remembering the evil he has escaped, with difficulty
returns to that evil.
13. And when they were departed, behold, the
Angel of the Lord appeareth to Joseph in a dream,
Baying, Arise, and take the young Child and His
mother, and flee into Egypt, and hi' thou there until
I bring thee word; for I Ierod will mcU the voi.
Child to destroy Him.
b s. T! M • at mentioned, P«endo-Hi|
to the ] i
i.li.
VER. 13 15. ST. MATTHEW. 79
] 4. When he arose, he took the young Child and
His mother by night, and departed into Egypt :
15. And was there until the death of Herod: that
it might be fulfilled which was spoken of the Lord
by the prophet, saying, Out of Egypt have I called
my Son.
Rabanus. Here Matthew omits the day of purification
when the first-born must be presented in the Temple with
a lamb, or a pair of turtle doves, or pigeons. Their fear of
Herod did not make them bold to transgress the Law, that
they should not present the Child in the temple. As soon
then as the rumour concerning the Child begins to be spread
abroad, the Augel is sent to bid Joseph carry Him into Egypt.
Remig. By this that the Angel appears always to Joseph in
sleep, is mystically signified that they who rest from mun-
dane cares and secular pursuits, deserve angelic visitations.
Hilary. The first time when he would teach Joseph that
she was lawfully espoused, the Angel called the Virgin his
espoused wife ; but after the birth she is only spoken of as
the Mother of Jesus. As wedlock was rightfully imputed
to her in her virginity, so virginity is esteemed venerable in
as the mother of Jesus. Pseudo-Chrys. He says not,
c the Mother and her young Child/ but, the young Child
and His mother; for the Child was not born for the mother,
but the mother prepared for the Child. How is this that
the Son of God flies from the face of man? or who shall de-
liver from the enemy's hand, if lie Himself fears His ene-
mies? First; He ought to observe, even in this, the law of
that human nature which He took on Him; and human na-
ture and infancy must flee before threatening power. Next,
that Christians when persecution makes it necessary should
not be ashamed to fly. Hut why into Egypt? The Lord, who
keepeth not His anger for ever, remembered the woes He had
brought upon Egypt, and therefore sent, His Son thither,
and gives it this sign of great reconciliation, that with this
one remedy He might beal the ten plagues of Egypt, and the
nation that had been the persecutor of this iirst-born people,
might be the guardian of His first-born Son. As formerly
v«» GOSPEL A< < iEDINQ CHAP. II.
they had cruelly tyrannized, now they might devoutly serve;
nor go to the Red S( a to be drowned, but be called to the
waters of baptism to receive life. At o. Hear the sacrament
of a great mystery. Motes before had shut up the light of
day from the traitors the Egyptians; Christ by going down
thither brought back light to them that sate in darkn
lie fled that lie might enlighten them, not that lie might
Aug. escape His foes. Id. The miserable tyrant supposed that by
App!* tnc Saviour's COmiog he should be thrust from his royal
throne. But it was not so; Christ eame not to hurt others'
dignity, but to bestow His own on others. HlLABT. Egypt
full of idols; for after this enquiry for Him among the J*
Christ leaving Judaea goes to be cherished among nations
given to the vainest superstitions. Jebomr. When he takes
the Child and His mother to go into Egypt, it is in the night
and darkness, when to return into Jiuhea, the Gospel speaks
of no light, no darkness. PseUDO-GhbyB. The straitness of
every pi rsecution may be called night — the relief from it in
like manner, day. K.\i;wi -. For when tin- true light with-
draws, they who hate the light are in darkm as, when it re-
turns they are again enlightened. ChBYS. See how imme-
diately on His birth the tyrant is furious against Ilim, and
the mother with her Child is driven into foreign lands. So,
should you iu the beginning of your spiritual career seem to
have tribulation, you need not to be discouraged, but bear
Bade. all things manfully, having this example. Bl or.. The flight
v'.'J'Yn- into Egypt signifies that the elect are often by the wieked-
"t. Deal of the bad driven from their homes, or sentenced to
banishment. Thus lie, who, we shall see below, gave the
command to lli^ own, When they shall persecute you in
cilu, flee ye to mutt fur, first practised what lie enjoined, as
a man flying before the f'aer of man on earth. He whom
but a little befol ir had proclaimed to tlu' Magi to be
worshipped as from heaven. EtSMlO. Isaiah had foretold
is. i<>, i. this flight into Egypt. Lo ! the Lord shall ascend on u tight
cloud, and shall come into . and shall scatter the idols
of Egypt. It is the pi; if this I list to confirm all
he mil that because he is writing to the JeWB, there-
»e. fori' he adds, that it might be fulfilled, &C JbBOMB. Ti.
yj^ ' is not in the 1A\; but in O.see according to the genuine
VER. 16. ST. MATTHEW. 81
Hebrew text we read ; Israel is my child, and I have loved
him, and, from Egypt have I called my Son; where theLXX
render, Israel is my child, and I have loved him, and called
my sons out of Egypt. Id. The Evangelist cites this text, Jerom.
because it refers to Christ typically. For it is to be observed, j" ^
that in this Prophet and in others, the coming of Christ and
the call of the Gentiles are foreshewn in such a manner, that
the thread of history is never broken. Chrys. It is a law
of prophecy, that in a thousand places many things are said
of some and fulfilled of others. As it is said of Simeon
and Levi, I will divide them in Jacob, and scatter them in Gen.
Israel; which was fulfilled not in themselves, but in their * "
descendants. So here Christ is bv nature the Son of God,
and so the prophecy is fulfilled in Him. Jerome. Let those
who deny the authenticity of the Hebrew copies, shew us
this passage in the LXX, and when they have failed to find
it, we will shew it them in the Hebrew. We may also
explain it in another way, by considering it as quoted from
2s umbers, God brought him out of Egypt ; his glory is as it Num.
were that of a unicorn. Remig. In Joseph is figured the '
order of preachers, in Mary Holy Scripture; by the Child
the knowledge of the Saviour; by the cruelty of Herod
the persecution which the Church suffered in Jerusalem ;
by Joseph's flight into Egypt the passing of the preachers
to the unbelieving Gentiles, (for Egypt signifies darkness) ;
by the time that he abode in Egypt the space of time
between the ascension of the Lord and the coming of Anti-
Christ; by Herod's death the extinction of jealousy in the
hearts of the Jews.
lfi. Then Herod, when he saw that he was mocked
of the wise men, was exceeding wroth, and sent forth,
and slew all the children that were in Bethlehem,
and in all the coasts thereof, from two years old and
under, according to the time which he had diligently
enquired of the wi^e men.
P it DO-ChBT8. Wi.cn the infant .Jesus had subdued I lie
Magij not by the might of His flesh, but the grace of Hifl
vol.. I.
8:2 -ill. \( CORDING I" CHAP. II.
Spirit, Herod was ercecdi/if/ wroth, that they whom lie sitting
on his throne had no power to move, were obedient to an
Infant lying in a manger. Then by their contempt of him
the Magi gate further cause of wrath. For when kings1
wrath is stirred by fear for their crowns, it is a great and
inextinguishable wrath. But what did he? He tent and
tlew all the children. As a wounded beast rends whatso-
ever meeteth it as if the cause of its smart, so he moc
by the Magi spent his fury on children. He said to himself
in his fury, 'Surely the ^M a^i have found the Child whom
they said should be King;' for a king in fear for his crown
fears all things, suspects all. Then lie sent and slew all
those infants, that he might secure one among so many.
Aiu. Aug. And while he thus persecutes Christ, he furnished
an army (of martyrs) clothed in white robes of the same age
Auir. as the Lord. Id. Behold how this unrighteous enemy m
220 ' could have so much profited these infants by his love, as he
App. did by his hate; for as much as iniquity abounded against
them, so much did the grace of blessing abound on them.
Au£. Id. O blessed infants! He only will doubt of your crown
'".". in this your passion for Christ, who doubts that the bap:
of Christ has a benefit for infants. He who at His birth had
Angels to proclaim Him, the heavens to testify, and .Magi to
worship Him, could surely have prevented that these should
not have died for Ilim,had He not known that they died not
in that death, but rather lived in higher bliss. Far be the
thought, that Christ who came to set men free, did nothing
to reward those who died in His behalf, when hanging on
the cross lie prayed for those who put Him to death.
EtABANTJS. Hi- is not satisfied with the massacre at Beth-
lehem, but extends it to the adjacent villages ; sparing no
age from the child of one night old, to that of two y<
An-. At '•• riu- Maui had seen this unknown star in the hea\ I
U2. ' not a low days, but two yean before, as they had informed
App. Hi rod when hi- enquired. This caused him to fix two
[fairs old and nndtr; M it follows, accord'nit/ to the time
he had enquired of tin Magi* Id. Or because he feared
or * that the Child to whom even stars ministered, might tr.
form Hit appearand or under that of His own
, or might conceal all tho8e of that age : hence il
VJR. 17, 18. ST. MATTHEW. 83
seems to be that he slew all from one day to two years old.
Aug. Or, disturbed by pressure of still more imminent dan- Aug.
gers, Herod's thoughts are drawn to other thoughts than cFevCons*
the slaughter of children; he might suppose that the Magi, U.
unable to find Him whom they had supposed born, were
ashamed to return to him. So the days of purification being
accomplished, they might go up in safety to Jerusalem. And
who does not see that that one day they may have escaped
the attention of a King occupied with so many cares, and
that afterwards when the things done in the Temple came to
be spread abroad, then Herod, discovered that he had. been
deceived by the Magi, and then sent and slew the children.
Bede. In this death of the children the precious death of all Bede.
Christ's martyrs is figured ; that they were infants signifies, ^"111-
that by the merit of humility alone can we come to the glory nocent.
of martyrdom ; that they were slain in Bethlehem and the
coasts thereof, that the persecution shall be both in Jerusalem
whence the Church originated, and throughout the world;
in those of two years old are figured the perfect in doctrine
and works; those under that age the neophytes; that they
were slain while Christ escaped, signifies that the bodies of
the martyrs may be destroyed, by the wicked, but that Christ
cannot be taken from them.
17. Then was fulfilled that which was spoken by
Jeremy the prophet, saying,
18. In Rama was there a voice heard, lamentation,
and weeping, and great mourning, Rachel weeping
for her children, and would not be comforted, be-
cause they are not.
CHRT8. The Evangelist by this history of so bloody a Chry*
ve, having filled the reader with horror, now again om' IX*
soothes his feelings, shewing that these things were not
done be God could not hinder, or knew not of them;
but as the Prophet had foretold. Jerome. This passage of Jerom.
Jeremiah lias been quoted by .Matthew neither according erem<"
to the Hebrew nor the LX2 Version. This shews that the ■'■ '■'■
Q Z
84 -l'! I. \< I OBDING ro I II kF. II.
Evangelists and Apostlefl did not follow any oik's translation,
but according to the Hebrew manner expressed in their own
words what they had read in Hebrew. In. By Etamab we
need not suppose that the town of that name near Gibeafa is-
ant j but take it as signifying 'high.' A voice was heard
1 aloft/ that is, 'spread far and wide.' Psetjdo-Chrys. Or,
it was heard on high, because uttered for the death of the
'us. innocent, according to that, The oj the poor entereth
into the heavens. The ( weeping1 means the cries of the
children; 'lamentation' refers to the mothers. In the in-
fants themselves their death ends their cries, in the mothers
it is continually renewed by the remembrance of their Loss.
J i komi.. Rachel's son was Benjamin, in which tribe Beth-
lehem is not situated. How then does Rachel weep for
the children of Judali as if they were her own? We an-
swer briefly. She was buried near Bethlehem m Kphrata,
and was regarded as the mother, because her body was
there entertained. Or, as the two tribes of Judah and
Benjamin were contiguous, and Herod's command extended
to the coasts of Bethlehem as well as to the town itself, we
uio- may suppose that many were slain in Benjamin. Psbudo-Ai
jjU|"r' Or, The sons of Benjamin, who were akin to Rachel, ware
Qnmtl formerly cut oil' by the other tribes, and so extinct both
V. Test then and ever after. Then therefore Rachel began to mourn
;';.''-• her sons, when she saw those of her sister cut oil' in BUch
\ id.
Jiulg. 20. a cause, that they should be heirs of eternal lite; for he who
lias experienced any misfortnn tade more sensible of his
Losses by the good fortune of a neighbour. Rbmio. The
red Evangelist adds, to shew the greatness of the mourn-
. that even the dead Kaehcl was routed to mourn her
Sons, and WOUld not be comforted because tltrij r, r< not.
Jerome. This may la' understood in two ways] either she
thonght them dead for all eternity, so that no consolation
could comfort lnr; or, ihe desired not to receive any
comfort tor tho^e who she km w had gone into life eternal.
Hilary. It could not be thai they were not who seemed
now dead, bat by glorious martyrdom they wen advanced to
rnal Life; and consolation is for those who have suffered
>, not for those who haw reaped a gain, Rachel ail -
a type of the Church Ion- barren now at length fruitful
VER. 19, 20. ST. MATTHEW. 85
She is heard weeping for her children, not because she
mourned them dead, but because they were slaughtered by
those whom she would have retained as her first-born sons.
Rabantts. Or, The Church weeps the removal of the saints
from this earth, but wishes not to be comforted as though
they should return again to the struggles of life, for they
are not to be recalled into life. Gloss. She will not be Gloss, ord.
comforted in this present life, for that they are not, but
transfers all her hope and comfort to the life to come.
Rabakub. Rachel is well set for a type of the Church, as
the word signifies 'a sheep' or 'seeing;' her whole thought Vid. note i,
being to fix her eye in contemplation of God ; and she p'
is the hundredth sheep that the shepherd layeth on his
shoulder.
19. But when Herod was dead, behold, an Angel
of the Lord appeareth in a dream to Joseph in
Egypt,
20. Saying, Arise, and take the young Child and
His mother, and go into the land of Israel ; for they
are dead which sought the young Child's life.
EuSBB. For the sacrilege which Herod had committed Euseb.
against the Saviour, and his wicked slaughter of the infants ,j?ctes'
of the same age, the Divine vengeance hastened his end;
and bis body, as Joaephua relates, was attacked by a strange
disease ; so that the prophets declared that they were not
human ailments, but visitations of Divine vengeance. Filled
with mad fury, he gives command to seize and imprison the
heads and nobles out of all parts of Judiea ; ordering that as
soon aa ever he should breathe his last, they should be all
put to death, that so Judaea though unwillingly might mourn
at his decease. Just before he died he murdered his sou
Antipater, (besides two hoys put to death before, Alexander
and Aristobnlus.) Such was the end of Herod, noticed in
those words of the Bvangeliat, when lit rod was (/<■(/</, and
such the punishment inflict d. .Ii some. Many here err from
ignorance <>f i , supposing the ll<«<>d who mucked our
86 GOSPEL ACCORDING TO I BAP. II.
Lord on tlio day of His passion, and the Herod whose death
is here related, were the same. But the Herod who wa
then made friends with Pilate was son of this Herod and
brother to Archelans \ for Archelarts was banished to Lyons
in (laid, and his father Herod made king in Ins room, as we
read in Josephus,
Pseud.)- PsBUDO-DlONYSIUS. See how Jesus Himself, though far
De c.ii. above all celestial beings, and coming unchanged to our
Huranh. nature, shunned not that ordinance of humanity winch He
4.
had taken on Him, but was obedient to the dispositions of
His Father made known by Angels. Lor eren by An
is declared to Joseph the retreat of the Son into Egy] '
ordained of the Father, and His return again to Judaea.
Pseudo-Chbts. See how Joseph was set for ministering to
Mary; when she went into Egypt and returned, who would
have fulfilled to her this so needful ministry, had she not
u betrothed? Lor to outward view Mary nourished and
Joseph defended the Child; but in truth the Child sup-
ported His mother and protected Joseph. Return into the
land of Israel ; for He went down into Egypt as a physician,
not to abide there, but to succour it sick with error. Hut
the reason of the return is given in the words, They arc
dead, c\c. JEROME. From this we see that not Herod only,
but also the Priests and Scribes had sought the Lord's death
at that time. ReMIG. But it they were many who SOU
His destruction, how came they all to have died in so short
a timer As we have related above, all the great men among
the dews were slain at Herod's death. PsEl DO-ChRTS, And
that is said to have been done by the counsel ol God for their
Lspiring with Herod againsl tin- Lord; as it is said. //
was troubled, and all Jerusalem with him. EIsmio. Or the
iDgeliat uses a figure of speech, by which the plural is
or smil, used for tin' singular. These words, the Child's //'<. over-
]/_ throw those b< who taught that Christ did not take a
nariana. soul, but had His Divinity in place of a soul. BbDB. This
n m" |n slaughter of the infants for the Lord's sake, tin' death of
'"- Herod soon after, and V> return with the Lord and His
mother to the land of Israel, is a figure shewing that all the
persecutions moved againsl the Church will be avenged by
the (hath 1 to ti irch,
hoc
VEIL 21 23. ST. MATTHEW. 87
and the saints who had concealed themselves return to their
own places. Or the return of Jesus to the land of Israel on
the death of Herod shews, that, at the preaching of Enoch
and Elijah0, the Jews, when the fire of modern jealousy shall
be extinguished, shall receive the true faith.
21. And he arose, and took the young Child and
His mother, and came into the land of Israel.
22. But when he heard that Archelaus did reign
in Judaea in the room of his father Herod, he was
afraid to go thither : notwithstanding, being warned
of God in a dream, he turned aside into the parts of
Galilee :
23. And he came and dwelt in a city called
Nazareth : that it might be fulfilled which was
spoken by the prophets, He shall be called a Naza-
rene.
Gloss. Joseph was not disobedient to the angelic warning,
but he arose, and took the young Child and His mother, and
came into the land of Israel. The Angel had not fixed the
particular place, so that while Joseph hesitates, the Angel
returns, and by the often visiting him confirms his obedience.
JoSEFHUS. Herod had nine wives, by seven of whom he had
a numerous issue. By Josida, his first born Antipater —
by Mariaminc, Alexander and Aristobulus — by Mathuca,
a Samaritan woman, Archelaus — by Cleopatra of Jerusalem,
Herod, who was afterwards tetrarch, and Philip. The three
first were put to death by Herod ; and after his death, Arche-
laus seized the throne by occasion of his father's will, and
the question of the succession was carried before Augustus
I ar. A! ne delay, he made a distribution of the whole
of Herod's dominions in accordance with the Senate's advice.
r 'Mat ; cially Bliai liatt. xx. 1. 10, xxri. f.5), Chrysofttom
will C i,d ol the world and (in Matt xvii. 10), Augustine (de Civ.
by tluir pi is I), xx. '1(j. Op. Impr. contra Julian, vi.
affirmed by Tertullian (de Animal Pope Gregory (in .l<>l>. lib. xiv.
de !(•• n n (in Joann. i. 28, in Joann. Horn. rii. I >. and Da-
Orth. ir. '-'<> I'm.;
88 GOSPEL \< ' ORBING TO ( n \i\ II.
To Archelaui h< ned one half, consisting of Idumsea
and .Iud;ra, w it 1 1 the title of telrarch, and a promise of that
of king if he shewed himself deserving of it. The rest lie
divided into two tet rarchates, giving (ialilee to Berod tlie
tetrarch, Ituraea and Trachonitis to Philip. Thus Archelaua
was after his father's death a (luarch, which kind of sove-
Aog.de reigntyis here called a kingdom. Aug. Here it may be asked,
Ran HOW then could His parents go up every year of Christ*!
ii. io. childhood to Jerusalem, as Luke relates, if fear of Archelaua
now prevented them from approaching it? This difficulty is
easily solved. At the festival they might escape notice in
the Crowd, and by returning soon, where ID ordinary times
they might he afraid to live. So they neither became irre-
ligious hy neglecting the festival, nor notorious by dwelling
continually in Jerusalem. Or it is open to us to und<
Luke when he says, they went up every year, as speaking
of a time when they had nothing to fear from Archelaua,
who, as Josephus relal gned only nine years. There
IS yet a difficulty in what follows; Being Warned in a dream,
he turned aside into the parts of (ialilee. If Joseph
afraid to go into Jiuhea because one of Herod's Miib. Arc
laua, reigned there, how could he go into Galilee, where
another of his sons, Herod, was tetrarch, as Luke tells US?
As if the times of which Luke is speaking were til
in which there was any longer need to fear for the Child,
when even in .huhea things Mere so changed, that Ar-
chelans no longer ruled there, hut Pilate was governor.
Gloss. ord. GLOSS, hut then we might ask, why was he not afraid to go
into Galil< ing Archelaua ruled there also? He could
be hotter concealed in Nazareth than in Jerusalem, which
the capital of the Kingdom, and whei iielaus
constantly resident. Cbrts. Ami when be had once left
the country of his birth, all the occurrences passed out of
mind; the rage of persecution had been spent in Bethlehem
and iN neighbourhood. By choosing Naiareth therefore,
J leph both avoided danger, and returned to his country.
Am;. This may perhaps occur to some, that Matthew
J?' pa Hi^ parents went with the Child Jesus to Galilee
Evan. '
cause they feared A.rchelaus, when it should seem most
probable that they chose Galilee becaua h was
VER. 21 23. ST. MATTHEW. 89
their own city, as Luke has not forgot to mention. \Ye
must understand, that when the Angel in the vision in Egypt
said to Joseph, Go into the land of Israel, Joseph understood
the command to be that he should go straight into Judaea,
that being properly the land of Israel. But finding Arche-
laus ruling there, he would not court the danger, as the
land of Israel might be interpreted to extend to Galilee,
which was inhabited by children of Israel. Or we may
suppose His parents supposed that Christ should dwell no
where but in Jerusalem, where was the temple of the Lord,
and would have gone thither had not the fear of Archelaus
hindered them. And they had not been commanded from
God to dwell positively in Judaea, or Jerusalem, so as that
they should have despised the fear of Archelaus, but only in
the land of Israel generally, which they might understand of
Galilee.
Hilary. But the figurative interpretation holds good any
way. Joseph represents the Apostles, to whom Christ is
entrusted to be borne about. These, as though Herod were
dead, that is, his people being destroyed in the Lord's
passion, are commanded to preach the Gospel to the Jews ;
they are sent to the lost sheep of the house of Israel. But
finding the seed of their hereditary unbelief still abiding,
they fear and withdraw ; admonished by a vision, to wit,
seeing the Holy Ghost poured upon the Gentiles, they carry
Christ to them. Rabanus. Or, we may apply it to the last
times of the Jewish Church, when many Jews having turned
to the preaching of Enoch and Elijah, the rest filled with
the spirit of Antichrist shall fight against the faith. So that
part of Judaea where Archelaus rules, signifies the followers
of Antichrist; Nazareth of Galilee, whither Christ is con-
veyed, that part of the nation that shall embrace the faith.
Galilee means 'removal;' Nazareth, 'the flower of virtues;'
for the Church the more zealously she removes from the
earthly to the heavenly, the more she abounds in the flower
and fruit of virtues. GLOSS. To this he adds the Prophet's
timony, laying] Thai it might be fulfilled which was spoken
by the Prophets, 8fc. Jerome. Had he meant to quote
■ particular test, he would not have written 'Prophets,'
but 'the Prophet.1 By thus using the plural he evidently
90 l i ORD1NG in IT. M \ II Hi (i! \l\ n.
doei not take the words of* any one p In Scripture, hut
the sense of the whole. Nasarene is interpreted 'HolyV and
that the Lord would be Holy, all Scripture testifies. Other-
c ii.i. irise ire may explain that it is found in Isaiah rendered to
the strict letter oft) rew. There ehail come a Rod out
of the item qf Jew, and a Naiarene thai! grow out <>f hie
roots9. Psbudo-Chrys. '1 hey might hai I thia in some
Prophets who are not in our canon, at Nathan or Bl
That there was some prophecy to this purporl il dear G
John 1, what Philip says to Xathanacl. HtMOfwhotn M > the
I r
Late (ind the Prophets did write, J Nazareth* Jlcncc
the Christiana were at first called Naaarenee, at Antioch
Aog.dc their name was changed to that of 'Christians/ A i
r°"s' The whole of this history, from the account of the W
inclusively, Luke omits. Let it be here noticed once for all,
that cacli of the Evangelists writes as if lie were giving a
full and complete history, which omits nothing; where he
really passes over any thing, he continues his thread of
history as if lie had told all. Yet by a diligent c tmparison
of their several narratives, we can he at no loss to know
where to insert any particular that is mentioned by one and
not by the other.
"NT2. Aj ii ~i::-
11. .)
CHAP. III.
1 . In those days came John the Baptist, preaching
in the wilderness of Judaea,
2. And saying, Repent ye : for the kingdom of
heaven is at hand.
3. For this is he that was spoken of by the
Prophet Esaias, saying, The voice of one crying in
the wilderness, Prepare ye the way of the Lord, make
His paths straight.
Pseudo Chrys. The Sun as he approaches the horizon,
and before he is yet visible, sends out his rays and makes
the eastern sky to glow with light, that Aurora going before
may herald the coming day. Thus the Lord at His birth in
this earth, and before He shews Himself, enlightens John by
the rays of His Spirit's teaching, that he might go before
and announce the Saviour that was to come. Therefore
after having related the birth of Christ, before proceeding
to His teaching and baptism, (wherein he received such
imony,) he first premises somewhat of the Baptist and
forerunner of the Lord. In those days, fyc, Remig. In vcr. l.
these words we have not only time, place, and person,
respecting St. John, but also his office and employment.
: the time, generally ; In those days. Aug. Luke de- Aug. de
ibes the time by the reigning sovereigns. But Matthew |jTM,"
must be understood to speak of a wider space of time"-''-
T l_ " 1
by the phrase 'those days/ than the fifteenth year of
Tiberius. Having related Christ's return from Egypt,
which must be placed in early boyhood or even infancy, to
with what Luke bas told of lli^ being in the
92 6PB1 \< I ORDWG TO < II \T\ in.
temple at twelve1 years old, lie adds directly, In /hose dayst
not intending thereby onlj the days oi His childhood, hut
all the days from His birth to the preaching of John.
IIi.mio. The man is mentioned in the words came John,
that is, showed himself, having abode so long in ob>eurity.
Chryt. Chetb. I i i i r why must John thus go before Christ with
a witness 01 deeds preaching Him.' J-irst; that we might
hence learn Christ's dignity, that lie also, as the Father :
Luke i, has prophets, in the w ids of Zacharias, And thou, Child,
shali be called the Prophet of the Highest, Secondly ; That
the Jews might have no cause for offence; as He declared,
Luke 7, John came neither eating nor (lit ukinij, anil they sin/, lie
hath a devil, The Son of Man came eating and drinkin;/,
and the// say, Behold a gluttonous man. It needcth more-
over that the things concerning Christ should be told by
some other first, and not by Himself; or what would the
dews have said, who alter the witness of John made c
joim 8, plaint, Thou bearest witness of thyself, thy wi()i< <>t
true. Rem 10. His office: the Baptist ; in this he prepared
Remig.ap.
Anselm. the way of the Lord, for had not men been used to be
baptized, they would have shunned Christ's baptism. His
employment; Preaching. Raban. For because Christ was
to preach, as soon as it seemed the fit time, that is, a
thirty years of age, he began by his preaching to make ready
the way for the Lord. Ki:m. The place; the desert of
Maxim, '//'da-a. Mimmi's. Where neither a noisy mob would
Hom. m interrupt his preaching, and whither no unbelieving hearer
Bap. would retire; but those only would hear, who SOOght to his
_ * preaching from motives of divine worship. Jbromb. Con-
in is. Bider how the salvation of God, and the gl< ry of the Lord,
is preached not in Jerusalem, but in the solitude of the
Church, in the wilderness to multitudes. Hilaby. Or, he
came to .Imhea, desert by the absence of Cod, UOt
population, that the place of preaching might witn
C;i,, few to whom the preaching was sent Ci<«-s. The (h
■'']'• An_ typically means a life removed from the temptations of the
world, such as befits the penitent.
\i i . I oil — one repent him of his former life, he cannot
t>1""- in a new lite. Hilaby. He therefore preaches repent-
ance when the Kingdom of Heaven approaches; by which
VER. 1 3. ST. MATTHEW. 93
we return from error, we escape from sin, and after shame
for our faults, we make profession of forsaking them.
Pseudo-Chrys. In the very commencement he shews
himself the messenger of a merciful Prince ; he comes not
with threats to the offender, but with offers of mercy. It is
a custom with kings to proclaim a general pardon on the
birth of a son, but first they send throughout their kingdom
officers to exact severe fines. But God willing at the birth
of His Son to give pardon of sins, first sends His officer
proclaiming, Repent ye. O exaction which leaves none
poor, but makes many rich ! For even when we pay our just
debt of righteousness we do God no service, but only gain
our own salvation. Repentance cleanses the heart, en-
lightens the sense, and prepares the human soul for the
reception of Christ, as he immediately adds, For the King-
dom of Heaven is at hand. Jerome. John Baptist is the
first to preach the Kingdom of Heaven, that the fore-
runner of the Lord may have this honourable privilege.
Chrys. And he preaches what the Jews had never heard,
not even from the Prophets, Heaven, namely, and the
Kingdom that is there, and of the kingdoms of the earth he
says nothing. Thus by the novelty of those things of which
he speaks, he gains their attention to Him whom he preaches.
Remig. The Kingdom of Heaven has a fourfold meaning.
It is said of Christ, as, The Kingdom of God is within you. Luke 17,
Of Holy Scripture, as, The Kingdom of God shall be taken 2 '
from //o//, and shall be given to a nation bringing forth the 4,3.
fruits thereof. Of the Holy Church, as, The Kingdom o/Matt. 25.
Heaven is like unto ten virgins. Of the abode above, as,
Jinny shall come from the East and the West, and shall sit Matt. 8,
down in the Kingdom of Heaven. And all these significa-
tions may be here understood. Gloss. The Kingdom of Gloss.
Heaven shall conic nigh you; for if it approached not, none '
would bo able to gain it; for weak and blind they had not
the w.iy, which was Christ. Arc;. The other Evangelists Aug. de
omit thete Words of John. What follows, This is lie, \r., |.°JJ >v'
it is not clear whether the Evangelist speaks thcin in
his own person, or whether they are part of John's
Etching, and the whole from Repent ye, to llsuias flu-
prophet, is to be tied to John. It is of no import-
91- GOSPEL \< < ORBING I" <ll LP. III.
ancc that he says, This is he, and not, / am he; for
Matt 9, 9. Matthew speaking of himself says. We found a man sitting
(it the toll-office ; not He found ma. Thoi <;h when asked
what he said of himself, he answered, as is related by .John
the Evangelist, lam the voice of one crying in the wilder-
Greg. ness. Greg. It la well known that the Only-begotten Son
J' ;';;j.n2 is called the Word of the Father; ai in John, In the
John i,i. beginning was the Word, Bat it is by our own speech that
we are known ; the voice sounds that the words mi y be heard.
Thus John the forerunner of the Lord's coming is called,
The voice, because by his ministry the voice of the Father is
heard by men. PsEUDO-ChbYS, The \cice W a eoiii
sound, discovering no secret of the heart, only signifying thai
he who utters it desires to say BOmewhat : it is the word that
is the speech that openeth the mystery of the heart. Voice
is common to men and other animals, word peculiar to man.
John then is called the voice and not the word, because God
did not discover His counsels through him, but only signified
that I Ic was about to do something among men; but afterwards
by His Son He fully opened the mystery of 1 lis will. 11 \ r, \ \ i s.
He is rightly called, The voire of one crying, on account
of the loud sound of his preaching. Three things cause
a man to speak loud; when the person he speaks to i
a distance, or is deaf, or if the speaker be angry ; and all these
Gloss. three were then found in the human race. Gl068. John
then is, as it were, the voice of the word crying. The word
Bed*. is heard by the voice, that is, Christ by John. Bun:. In
like manner has He cried from the beginning through
(mi. m «
oap.iT. 1. voice <>f all who have spoken RUght by inspiration. And yet
i^ John only Called, The voire; because that Word which
others shewed afar oil', he declares as nigh. Greg. Crying
'""' "l in the desert, because ho shews to deserted and forlorn
l. V. 1.
7. 2. Judaea the approaching consolation of her Redeemer. Remig.
Though as far as historical fact is Concerned, he chose the
ih sert, to be removed from the crowds of people. What the
purport of his cry was ;s insinuated, when he adds, Make
tlij the trail of the Lord. PsBI DO-ChRYS. As a g
King going on a progress is preceded by couriers to
cleanse what is foul, repair what is broken down; so John
preceded the Lord to cleanse the human heart from the tilth
VER. 4. ST. MATTHEW. 95
of sin, by the besom of repentance, and to gather by an
ordinance of spiritual precepts those things which had been
scattered abroad. Greg. Every one who preacheth right Greg.
faith and good works, prepares the Lord's way to the hearts EvT'2o"3
of the hearers, and makes His paths straight, in cleansing the
thoughts by the word of good preaching. Gloss. Or, faith Gloss.
is the way by which the word reaches the heart ; when the luterlin-
life is amended the paths are made straight.
Ver. 4. And the same John had his raiment of
camel's hair, and a leathern girdle about his loins ;
and his meat was locusts and wild honey.
Pseudo-Chrys. Having said that he is the voice of one
crying in the desert, the Evangelist well adds, John had his
clothing of camel's hair ; thus shewing what his life was; for
he indeed testified of Christ, but his life testified of himself.
No one is fit to be another's witness till he has first been his
own. Hilary. For the preaching of John no place more
suitable, no clothing more useful, no food more fitted.
Jerome. His raiment of camel's hair, not of wool — the one
the mark of austerity in dress, the other of a delicate luxury.
Pseudo-Chrys. It becomes the servants of God to use a
dress not for elegant appearance, or for cherishing of the
body, but for a covering of the nakedness. Thus John wears
a garment not soft and delicate, but hairy, heavy, rough,
rather wounding the skin than cherishing it, that even the
very clothing of his body told of the virtue of his mind. It
was the custom of the Jews to wear girdles of wool ; so he
desiring something less indulgent wore one of skin. Jerome.
Food moreover suited to a dweller in the desert, no choice
viands, but such as satisfied the necessities of the body.
BABANUS. Content with poor fare ; to wit, small insects and
honey gathered from the trunks of trees. In the savings of
Arnulphus*, Bishop of Gaul, we find that there was a very
small kind of locust in the deserts of Judaea, with bodies
about the thickness of a finger and short; they are easily
taken among the grass, and when cooked in oil form B poor
• Arculphus, who v: ted Pi irritten from his mouth by Adamnan
70-3; his travel-, to the Holy Land, Abbot of llii, or Iona, are itill extant.
9G Q06FBI LI < OBDIVO 10 CHAP. ill.
kind of food. He also relates, that in the same desert there
II a kind of tree, with a large round leaf, of the colour of
milk and taste of honey, BO friable M to nil) to powder in the
hand, and thil is what is intended by wild honey. Ki MKi.
In this clothing and this poor food, he ihewi that he sorrows
for the sins of the whole human race. 1! L BAN US. His d:
and diet express the quality of his inward conversation.
His garment was of an austere quality, because he rebuked
the sinner's life. Jerome. His girdle of skin, which E
also hare, is the mark of mortification. RaBAN. lie ate
locusts and honey, because his preaching was sweet to the
multitude, but was of short continuance ; and honey has
sweetness, locusts a swift flight but soon fall to the ground.
EtsMIO. In John (which name is interpreted ' the grace of
God'), is figured Christ who brought grace into the world ;
in his clothing, the Gentile Church. Hilary. The preacher
of Christ is clad in the skins of unclean beasts, to which the
Gentiles are compared, and so by the Prophet's dress IS
sanctified whatever in them was useless or unclean. The
girdle is a thing of much efficacy to every good work, that
we may be girt for every ministry of Christ. \'ov his food
arc chosen locusts, which fly the face of man, and escape
from every approach, signifying ourselves who wire borne
away from every word or speech of good by a spontaneous
motion of the body, weak in will, barren in works, fretful in
speech, foreign in abode, are now become the food of the
Saints, chosen to fill the Prophet's desire, furnishing our
most sweet food not from the hives of the law, but from the
trunks of wild tn
5. Then went out to him Jerusalem, «iii(l all
Jud&a, and all tin in round about Jordan,
(J. And were baptized of him in .Ionian, confessing
their sins.
Psiudo-Chrys. Having described the preaching of John,
lie goes on to s:iv. Tin re v< nt out fu ftnil} for his seTON life
preached yet more loudly in the desert than the voice of
hi- (rung. CHI I' it Iras wundcrful to sec 1UCD for-
VER. 6. ST. MATTHEW. 97
titude in a human body ; this it was that chiefly attracted
the Jews, seeing in him the great Elias. It also contributed
to fill them with wonder that the grace of Prophecy had
long failed among them, and now seemed to have at length
revived. Also the manner of his preaching being other than
that of the old prophets had much effect; for now they
heard not such things as they were wont to hear, such as
wars, and conquests of the king of Babylon, or of Persia ;
but of Heaven and the Kingdom there, and the punish-
ment of hell. Gloss. This baptism was only a forerunning Gloss.
of that to come, and did not forgive sinsd. Remig. The lnterlm-
baptism of John bare a figure of the catechumens. As
children are only catechized that they may become meet
for the sacrament of Baptism ; so John baptized, that they
who were thus baptized might afterwards by a holy life be-
come worthy of coming to Christ's baptism. He baptized
in Jordan, that the door of the Kingdom of Heaven might
be there opened, where an entrance had been given to the
children of Israel into the earthly kingdom of promise.
Pseudo-Chrys. Compared with the holiness of John, who
is there that can think himself righteous ? As a white gar-
ment if placed near snow would seem foul by the contrast ;
so compared with John every man would seem impure;
therefore they confessed their sins. Confession of sin is
the testimony of a conscience fearing God. And perfect
fear takes away all shame. But there is seen the shame of
confession where there is no fear of the judgment to come.
But as shame itself is a heavy punishment, God therefore
bids us confess our sins that we may suffer this shame as
punishment ; for that itself is a part of the judgment. Ra-
i'.ANus. Rightly are they who are to be baptized said to
go out to the Prophet ; for unless one depart from sin,
and renounce the pomp of the Devil, and the temptations
of the world, he cannot receive a healing baptism. Rightly
also in Jordan, which means their descent, because they
d So Tertullian Me Bftpt 10. 11), or implicit remission, to he realized in
omefedr. Lncifer. 7), S. Gregory the Atonement; and S.Cyril. Hie
(Horn, in Kvantf. vii. :',), Tbeophylact ('at. iii. 7— 9% s- Gregt Nyee. in laud.
in Marc. ch. i. s. Augustine (de Bept Bee. t. .;. p. fr82. Vid. Dr. Pueey on
c. Donat. v. io. ) d that 8. Beptiem, B<L2*pp«242 — 271.
John's baptism gave a sort of suspensive
\ Dl„ I. II
98 6P1 I. id ORDINO i" ( H \r. in.
descended from the pride of life to the humility of an
honest coi t. Thus early iras an example given to
them that are to be baptised of coi ig their sins and
professing amendmi at.
7. Bui when he saw many of the Pharisees and
is come to his baptism, he said unto them,
() generation of vipers, who hath warned you to flee
from the wrath to come ?
8. Bring forth therefore fruits meet for repent-
ance :
!). And think not to say within yourselves, We
have Abraham to our father : for I say unto you,
that God is able of these stones to raise up children
unto Abraham.
10. And now also the axe is laid unto the root
of the trees: therefore every tree which bringeth
not forth good fruit is hewn down, and cast into
the tire.
Greer. Greg. The words of the teachers should be fitted to th<%
Past "n'i (lu:ihty of the hearers, that in each particular it should agree
in proi. with itself and yet never depart from the fortress of general
OIom. edification. Gloss. It was necessary that after the teaching
inn occ. uj,iri1 ]1C llsr(| to t]ic common people, the Evangelist should
give an example of the doctrine he delivered to the more
advanced j therefore he says, v ting many of the Pkarii
[tfd.Hiip. I -i D. The Pharisees and S. i to one another;
I'li; in the Hi- - 'divided;1 because cho
justification of traditions and tiny v
( divided' or 'separated1 from the people by this righteous-
in the Hebrew means rjust ;' for these laid
claim to be what tiny were not, denied tin1 resurrection of
the body, and taught that the soul perished with the body;
they only received tin- Pentateuch, and rejected the Prop;.
GNom. bob Gloss. When John saw those who seemed to he of great
consideration among the Jews conic to his baptism, he said
occ
VER. 7 10. ST. MATTHEW. 99
to them, 0 generation of vipers, SfC Remig. The manner
of Scripture is to give names from the imitation of deeds,
according to that of Ezekiel, Thy father xuas an Amorite ; Ezek.
so these from following vipers are called generation of vipers. 16, 3*
Pseudo-Chrys. As a skilful physician from the colour of
the skin infers the sick man's disease, so John understood
the evil thoughts of the Pharisees who came to him. They
thought perhaps, We go, and confess our sins ; he imposes
no burden on us, we will be baptized, and get indulgence
for sin. Fools ! if ye have eaten of impurity, must ye not
needs take physic? So after confession and baptism, a man
needs much diligence to heal the wound of sin ; therefore he
says, Generation of vipers. It is the nature of the viper as
soon as it has bit a man to fly to the water, which, if it
cannot find, it straightway dies j so this progeny of vipers,
after having committed deadly sin, ran to baptism, that, like
vipers, they might escape death by means of water. More-
over it is the nature of vipers to burst the insides of their
mothers, and so to be born. The Jews then are therefore
called progeny of vipers, because by continual persecution of
the prophets they had corrupted their mother the Synagogue.
Also vipers have a beautiful and speckled outside, but are filled
with poison within. So these men's countenances wore a holy
appearance. Remig. "When then he asks, Who will shew you to
flee from the wrath to come, — ' except God' must be understood.
UDO-Chrys. Or who hath shewed you? Was it Esaias?
Surely no; had he taught you, you would not put your trust
ID water only, but also in good works; he thus speaks,
Wash you, and be clean; put your wickedness away from Is. l, \6.
your souls, learn to do well. Was it then David ? who says,
Thou shall wash me, and I shall be whiter than snow ; Ps. 51, 7.
rarely not, for he adds immediately, The sacrifice of God is
a broken spirit. If then ye had been the disciples of David,
ye would have come to baptism with mournings. REMTG.
Bat if we read) shall shew, in the future, this is the meaning,
1 What teacher, what preacher, shall be able to give you
such counsel, as thai ye may escape the wrath of everlasting
damnation V A.\ <■. God is described in Scripture, from some Aug.
likeness of effects, oo1 from being subject to such weakness, U)> 1X>'
as being angry, and yet is lie never moved by any passion. 5-
ii 2
100 GOSPEL L000BDIFG K) CHAT. III.
The word r wrath' is applied to the effects of his vengeance,
not that (iod Buffers any disturbing affection. i. If
then ye would escape this wrath, Bring forth fruits unit for
c.vofr. rcjKiihiiue. Greg. Observe, he says not merely fruits of
Et"xx repentance, but fruits meet fur repentance. For he who 1
*>• never fallen into tilings unlawful, is of right allowed the
of all things lawful; but if any hath fallen into sin, he
ought BO far to put away from him even things lawful, as far
;.- i uiscious of having used unlawful things. It is left
then to such man's conscience to seek so much the greater
gains of good works by repentance, the greater loss he has
brought on himself by sin. The Jews who gloried in their
race, would not own themselves sinners because they were
Abraham's seed. Say not anion;/ yourselves we are Ahra-
CMins. ham'9 teed, CHBT8. He does not forbid them to say they
are his, but to trust in that, neglecting virtues of the soul.
PseuDO-Chrys. What avails noble birth to him whose life
is disgraceful P Or, on the other hand, what hurt is a low
origin to him who has the lustre of virtue:' It is fitter that
the parents of such a son should rejoice over him, than he
Over his parents. So do not you pride yourselves on having
Abraham for your father, rather blush that you iuherit his
blood, but not his holiness. lie who has no resemblance
to his lather is possibly the offspring of adultery. These
Avoids then only exclude boasting on account of birth.
Rabanus. Becan b preacher of truth he wished to stir
them up, to briny forth Jruit meet fur repentance, he invites
them to humility, without which no one can repent. Ki mo.
There is a t radii ion, that .John preached at that place of the
Jordan, where the twelve taken from the bed of the
river had been set up by command of (iod. He might then
ointing to these, when he said, Of these etonee, J] some.
lli- intimat d's gnat power, who, as Be made all things
out of nothing, can make men out of the hardest stone.
r,! Gloss. It is faith's first lesson to believe that God is able
to do whatever lb- will. Ghbysost. That men should be
made out of Btonea, LI like Naae coining from Sarah's
womb; Look info thl . MJ8 Uaiah, irhcnce ye were In ten.
Reminding them thus of this prophecy, he shews that it is
jS* — OF HftWt'kst"11*' the like might even now happen. RaBANTJB.
Uj ( 8T- L'8
o\
VER. 7 10. ST. MATTHEW. 101
Otherwise; the Gentiles may be meant who worshipped
stones. Pseudo-Chrys. Stone is hard to work, but when
wrought to some shape, it loses it not ; so the Gentiles were
hardly brought to the faith, but once brought they abide in
it for ever. Jerome. These stones signify the Gentiles
because of their hardness of heart. See Ezekiel, / will take
aivay from you the heart of stone, and give you the heart of
flesh. Stone is emblematic of hardness, flesh of softness.
Raban. Of stones there were sons raised up to Abraham;
forasmuch as the Gentiles by believing in Christ, who is
Abraham's seed, became his sons to whose seed they were
united.
Pseudo-Chrys. The axe is that most sharp fury of the
consummation of all things, that is to hew down the whole
world. But if it be already laid, how hath it not yet cut
down? Because these trees have reason and free power to
do good, or leave undone; so that when they see the axe
laid to their root, they may fear and bring forth fruit. This
denunciation of wrath then, which is meant by the laying of
the axe to the root, though it have no effect on the bad, yet
will sever the good from the bad. Jerome. Or, the preach-
ing of the Gospel is meant, as the Prophet Jeremiah also Jer. 23,
compares the Word of the Lord to an axe cleaving the rock.
Greg. Or, the axe signifies the Redeemer, who as an axe of Greg.
haft and blade, so consisting of the Divine and human nature, J?0111' m
, ° 3 Lv. xx.
is held by His human, but cuts by His Divine nature. And 9.
though this axe be laid at the root of the tree waiting in
patience, it is yet seen what it will do ; for each obstinate
sinner who here neglects the fruit of good works, finds the
fire of hell ready for him. Observe, the axe is laid to the
root, not to the branches ; for that when the children of
wickedness are removed, the branches only of the unfruitful
tree are cut away. But when the whole offspring with their
parent is carried off, the unfruitful tree is cut down by the
root, that there remain not whence the evil shoots should
spring up again. Chkys. By saying Every, he cuts off all
privilege of nobility : as much as to say, Though thou be the
son of Abraham, if thou abide fruitless thou shalt suffer the
punishment. RaBAKUS. There are four sorts of trees; the
first totally withered, to which the Pagans may be likened;
I8P1 i \< < OBDIXG CO ' B \r. in.
the second, green but unfruitful, as the hypocrites ; the
third, green and fruitful, but poisonous, such are hereti
the fourth, green and bringing forth good fruit, to which are
like tl. ; Catholics. Greg. 77 t every tree th<it
bringeth not forth good fruit shall be cut don n, and ca$t into
the fire , because he who here neglects to bring forth the
fruit of good workfl finds a fire in hell prepared for him.
11. I indeed baptize you with water unto repent-
ance: but He that cometh after me is mightier than
I, Whi ioes I am not worthy to bear: He shall
baptize you with the Holy Ghost, and with fire:
12. Whose fan is in Eis hand, and he will throughly
purge II i^ Door, and gather His wheat into the garner j
but He will burn up the chaff with unquenchable
fire.
Gloss. Cross. As in the preceding words John had explained
more al length what he had shortly preached in the won
Repent ye, so now fob' more full enlargement of the
Gre£. words, The kingdom of heaven is at hand. (him.. .John
™\. baptizes not with the Spirit hut with water, because he
3. had no power to forgive sins; he washes the body with
water, hut not at the same time the soul with pardon
Chi; of sin. Chrtsost. Tor while as yet the sacrifice had not
'been offered, nor remission of sin sent, nor the Spirit had
descended on the water, how could sin be forgiven? Hut
since the .lews never perceived their Own sin, and this was
the cause of all their evilSj John came to bring them to a
Grcrr. scum- of them by calling them to repentance. Qrbi . Why
u ' 'sUp' then does he baptize who could not remit sin, but that he1
may preserve in ail things the office of forerunner? As his
birth had preceded Christ's birth, so his baptism should
precede the Lord's baptism. Psei do-Chbts. Or, John was
sent to baptise, that to Mich M came to his baptism he
might annoui among them of the Lord in the
John 1, flesh, as himself testifies in another pla< at //<■ might
Aug. in fa manifstcd to Israt /, tin ■ .;.// / COVte to baptize trit/i
»• water, Aug. Or. he bapl ses, because it behoved Christ
Tract, v.
5.
VER. 11, 12. ST. MATTHEW. 103
to be baptized. But if indeed John was sent only to baptize
Christ, why was not He alone baptized by John ? Because
had the Lord alone been baptized by John, there would not
have lacked who should insist that John's baptism was
greater than Christ's, inasmuch as Christ alone had the merit
to be baptized by it. Rabanus. Or, by this sign of baptism
he separates the penitent from the impenitent, and directs
them to the baptism of Christ. Pseudo-Chrys. Because then
he baptized on account of Christ, therefore to them who came
to him for baptism he preached that Christ should come, signi-
fying the eminence of His power in the words, He who cometh
after me is mightier than I. Remig. There are five points in
which Christ comes after John, His birth, preaching, baptism,
death, and descent into hell. A beautiful expression is that,
mightier than I, because he is mere man, the other is God
and man. Raban. As though he had said, I indeed am
mighty to invite to repentance, He to forgive sins ; I to
preach the kingdom of heaven, He to bestow it ; I to baptize
with water, He with the Spirit. Chrys. When you hear
for He is mightier than I, do not suppose this to be said by
way of comparison, for I am not worthy to be numbered
among His servants, that I might undertake the lowest office.
Hilary. Leaving to the Apostles the glory of bearing about
the Gospel, to whose beautiful feet was due the carrying the
tidings of God's peace. Pseudo-Chrys. Or, by the feet of
Christ we may understand Christians, especially the Apostles,
and other preachers, among whom was John Baptist ; and the
shoes are the infirmities with which lie loads the preachers.
These shoes all Christ's preachers wear; and John also wore
them ; but declares himself unworthy, that he might shew
the grace of Christ, and be greater than his deserts. Jerome.
In the other Gospels it is, whose shoe latchet I am not
worthy to loose. Here his humility, there his ministry is
intended ; Christ is the Bridegroom! and John is not worthy
to loose; the Bridegroom's shoe, that his house be not called
iding to the Law of Moses and the example of Ruth,
The house of hi hi, Ihal Imlli his shoe loosed. PSEUDO-CHRYS. Dent '25,
Bat lince DO oik: can gi?e a benefit, more worthy than he 10*
himself IS, nor to make: another what himself is not, lie adds,
He shall baptize yon with the Holy (/host and with fire,
]04 GOSFIL A(( OfcDIHG TO CHAP. III.
John who is carnal cannot give spiritual baptism ; he baptizes
with Mater, which is matter; so that he baptizes matter with
matter. Christ is Spirit, because He is God; the Holy
Ghost is Spirit, the soul is spirit; so that Spirit with
Spirit baptizes our spirit. The baptism of the Spirit
profits as the Spirit enters and embraces the mind, and
surrounds it as it were with an impregnable wall, not
Buffering fleshly lusts to prevail against it. It docs not
indeed prevail that the flesh should not lust, but holds the
will that it should not consent with it. And as Christ is
Judge, He baptizes in fire, i.e. temptation; mere man cannot
baptize in lire. He alone is free to tempt, who is strong to
reward. This baptism of tribulation burns up the flesh
that it does not generate lust, for the flesh does not fear
spiritual punishment, but only such as is carnal. The Lord
therefore sends carnal tribulation on His servants, that the
flesh fearing its own pains, may not lust after evil. See
then how the Spirit drives away lust, and suffers it not to
prevail, and the fire burns up its very roots. JBBOMB. Either
the Holy Ghost Himself is a fire, as we learn from the Acts,
when there sat as it wrcre fire on the tongues of the belie\
Luke 12, and thus the word of the Lord was fulfilled who said, I am
come to send fire on the earth, I will that it barn. Or, we
are baptized now with the Spirit, hereafter with fire; as the
1 Cor. Apostle speaks, Fire shall try every matt* work, of what
surf it is''. Chrts. He does not say, shall give you the
Holy Ghost, but shall baptize you in the Holy Ghoett
shewing in metaphor the abundance of the grace. fThis
further shews, that even under the faith there is need of the will
alone for justification, not of labours and failings j and even
as easy a thing SS it is to be baptised, even SO BSSJ a thing
it is to be changed and made better. By fire he signifies
the Strength of grace which cannot be overcome, and that it
may be understood that He makes His own people at once
• T here ipol - inter- Athnnasius a Kp. Paul. 98.
t. 2. p. 128. I'd. Hon.). of /«•/,
1 1 ;v. in . of the b] , 8. Ji rome,
Irs of this i'i'< ; In S. Ambrose (in perhaps, (in [sai. 1. tin..) and al-
I I, 0 .uniitlv. II:'. itin :tml Pope QttgOTJ, of a
I • 1 2 )i of I
' Tin* sentence is not here found in
eophylaet (ia loc.), and Pseudo- the original.
VER. 11, 12. ST. MATTHEW. 105
like to the great and old prophets, most of the prophetic
visions were by fire. Pseudo-Chrys. It is plain then that
the baptism s of Christ does not undo the baptism of John,
but includes it in itself; he who is baptized in Christ's name
hath both baptisms, that of water and that of the Spirit.
For Christ is Spirit, and hath taken to Him the body that
He might give both bodily and spiritual baptism. John's
baptism does not include in it the baptism of Christ, because
the less cannot include the greater. Thus the Apostle having
found certain Ephesians baptized with John's baptism, bap-
tized them again in the name of Christ, because they had not
been baptized in the Spirit : thus Christ baptized a second
time those who had been baptized by John, as John himself
declared he should, / baptize you with water; but He
shall baptize you with the Spwit. And yet they were
not baptized twice but once ; for as the baptism of Christ
was more than that of John, it was a new one given, not the
same repeated. Hilary. He marks the time of our salva-
tion and judgment in the Lord ; those who are baptized in
the Holy Ghost it remains that they be consummated by
the fire of judgment. Rabanus. By the fan is signified the
separation of a just trial ; that it is in the Lord's hand, means,
'in His power/ as it is written, The Father hath committed
all judgment to the Son. Pseudo-Chrys. The floor is the
Church, the barn is the kingdom of heaven, the field is the
world. The Lord sends forth His Apostles and other teachers,
as reapers to reap all nations of the earth, and gather them
into the floor of the Church. Here we must be threshed
and winnowed, for all men are delighted in carnal things as
grain delights in the husk. But whoever is faithful and has the
marrow of a good heart, as soon as he has a light tribulation,
neglecting carnal tilings runs to the Lord ; but if his faith
be feeble, hardly with heavy sorrow ; and he who is altogether
void of faith, however he may be troubled, passes not over to
Gk>d. The wheat when first threshed lies in one heap with
chaff and ifraw, and is after winnowed to separate it; so the
* Two sentences about rebaptizin <<• controversialist! upon the Arian
wanting in some oopiei of the original, question. It may l>c observed thai the
are omitted by Aquinas. This comment Bunomiani rebapticed, and that the
on St. Matthew has apparently pas t>nd General Council rejeoti their
successively through the hands of op- baptism.
K5P] L 4i i" ( HAP. HI.
i
faithful are mixed up in one Church with the unfaithful ; but
persecution comi irind, that, tossed by Ch m, they
whose hearts were separate before, may be also now sepa-
rated in place. He shall not merely cleanse, bat throughly
cleanse; therefore the Church must needs be tried in many
wayi till this be accomplished. And first tl. i winnowed
it, then the Gentiles, now the heretics, and a time
shall Antichrist throughly winnow it. For M when the
blast is gentle, only the lighter chaff is carried off, but the
heavier remains; so a Blight wind of temptation carries off
the worst characters only; but should a greater storm arise,
even those who seem stedfast will depart. There ii i
then of heavier persecution that the Church should be
cleansed. Bemig. This ilis floor, to wit, the Church, the
Lord cleanses in this life, both when by the sentence of the
Priests the bad are put out of the Church, and when they
are cut oil" by death. ELABAN. The cleansing of the floor
will then be finally accomplished, when the Son of Man
shall send Ilis Angels, and shall gather all offences out of
Greg. Ilis kingdom. Greg, a ter the threshing i^ finished in this
xvxiv. 5 l*fej Ul which the grain now groans under the burden of the
chaff, the fan of the last judgment shall so separate bet v.
them, that neither shall any chaff pass into the granary, nor
shall the grain fall into the fire which consumes the chaff.
HlLABT. The wheat, i.e. the full and perfect fruit of the
believer, he declares, shall be laid up in heavenly barns; by
the chall" he means the emptiness of the unfruitful. BaBAN.
There is this difference between the chaff and the tares, that
the chall" is produced of the same B& he wheat, but the
tares from one of another kind. The chaff therefore a.e
those who enjoy the Sacraments of tin' faith, but are not
solid; the tares are those who in | ui as well as in
works are separated from the lot of the good. Etmio. The
unquenchable lire is the punishment of eternal damnation;
either because it never totally d< or consumes those it
has on, i'il on. but torments them eternally ; or to dis-
mish it from purgatorial fire which is kindled for a time
and again extinguished.
. (],• A- «.. It any asks which were the actual word- spoken by
John, whether tl, ted by Matthew, or by Luke, or by
VER. 13 15. ST. MATTHEW. 107
Mark, it may be shewn, that there is no difficulty here to him
who rightly understands that the sense is essential to our
knowledge of the truth, but the words indifferent. And it is
clear we ought not to deem any testimony false, because the
same fact is related by several persons who were present in
different words and different ways. Whoever thinks that the
Evangelists might have been so inspired by the Holy Ghost
that they should have differed among themselves neither in
the choice, nor the number, nor the order of their words, he
does not see that by how much the authority of the Evan-
gelists is preeminent, so much the more is to be by them
established the veracity of other men in the same circum-
stances. But the discrepancy may seem to be in the thing,
and not only in words, between, I am not worthy to bear His
shoes, and, to loose His shoe-latchet. Which of these two
expressions did John use ? He who has reported the very
words will seem to have spoken truth; he who has given
other words, though he have not hid, or been forgetful, yet
has he said one thing for another. But the Evangelists
should be clear of every kind of falseness, not only that of
lying, but also that of forgetfulness. If then this discrepancy
be important, we may suppose John to have used both
expressions, either at different times, or both at the same
time. But if he only meant to express the Lord's greatness
and his own humility, whether he used one or the other the
sense is preserved, though any one should in his own words
repeat the same profession of humility using the figure of the
shoes ; their will and intention does not differ. This then is
a useful rule and one to be remembered, that it is no lie,
when one fairly represents his meaning whose speech one is
recounting, though one uses other words ; if only one shews
our meaning to be the same with his. Thus understood it is
a wholesome direction, that we are to enquire only after the
meaning oi* the speaker.
13. Then cometh Jesus from Galilee to Jordan unto
Jolm, to be baptized of him.
1 I. But John forbad Him, saying, I have need to
be baptized of Thee, and eomest Thou to me?
108 006PBI \< I OBDIVG DO COB kP. III.
L5. And Jesus answering said unto him, Suffer it
to be so now: for thus it beoometh us to fulfil all
righteousness. Then he suffered Him.
Gloss. non Gloss. Christ having been proclaimed to the world by the
preaching of His forerunner, now after long obscurity will
manifest Himself to men. Remxo. In this verse is contained
person, place, time, and oilicc. Time, in the word Then,
RaBAN. That is, when lie was thirty years old, shewing that
none should be ordained priest, or even to preach till He
be of full age. Joseph at thirty years was made governor of
Egypt ; David began to reign, and Ezekiel his prophesying at
Chrys. the same age. Chrys. Because after His baptism Christ was to
' put an end to the Law, He therefore came to be baptized at this
age, that having so kept the Law, it might not be said that He
cancelled it, because He could not observe it. PsEl no-
Ciirys. Then, that is when John preached, that He might
confirm his preaching, and Himself receive his witness.
But as when the morning-star has risen, the sun does not
wait for that star to set, but rising as it goes forward,
gradually obscures its brightness ; so Christ waited not for
John to finish his course, but appeared while he yet taught.
Remio. The Persons are described in the words, came Jesus
to John; that is, God to man, the Lord to His servant, the
King to His soldier, the Light to the lamp. The Place, from
Galilee to Jordan. Galilee means c transmigration. ' Whoso
then will be baptized, must pass from vice to virtue, and
humble himself in coming to baptism, for Jordan means
Ambro- 'descent.' AMBROSE. Scripture tells of manv wonders
Blaster. , . . i ... i ,
Serm. x.5. Wrought at \arious times mthis nvi r ; as that, among Others,
Ps. 111. 3. in the Psalms, Jordan iras driven backward*} before the
water was driven back, now sins are turned back in its
current j as Elijah divided the waters of old, so Christ the
Lord wrought in the same Jordan the separation of sin.
Aug. unn Remio. The office to be performed; thai He wdgki he bmp-
,ro. tized of him ; not baptism to the remission of sins, bat to
■["*• leave the water sanctified for those after to be baptised.
xii. 4. A.1 Qi The Saviour willed to be baptized not that He might
VER. 13 — 15. ST. MATTHEW. 109
Himself be cleansed, but to cleanse the water for ush. From
the time that Himself was dipped in the water, from that
time has He washed away all our sins in water. And let
none wonder that water, itself corporeal substance, is said to
be effectual to the purification of the soul ; it is so effectual,
reaching to and searching out the hidden recesses of the
conscience. Subtle and penetrating in its own nature, made
yet more so by Christ's blessing, it touches the hidden
springs of life, the secret places of the soul, by virtue of its
all-pervading dew. The course of blessing is even yet more
penetrating than the flow of waters. Thus the blessing
which like a spiritual river flows on from the Saviour's
baptism, hath filled the basins of all pools, and the courses
of all fountains. Pseudo-Chrys. He comes to baptism, that
He who has taken upon Him human nature, may be found to
have fulfilled the whole mystery of that nature ; not that He
is Himself a sinner, but He has taken on Him a nature that
is sinful. And therefore though he needed not baptism
Himself, yet the carnal nature in others needed it. Ambrose. Ambro-
Also like a wise master inculcating His doctrines as much Sgrs^r*
by His own practice, as by word of mouth, He did that xii. l.
which He commanded all His disciples to do. Aug. He Aug. in
deigned to be baptized of John that the servants might see T°r*"£'v#3#
with what readiness they ought to run to the baptism of the
Lord, when He did not refuse to be baptized of His servant.
Jerome. Also that by being Himself baptized, He might
sanction the baptism of John. Chrys. But since John's bap- Chrys.
tism was to repentance, and therefore shewed the presence om* XIU
of sin, that none might suppose Christ's coming to the
Jordan to have been on this account, John cried to Him,
/ have need to be baptized of Thee, and comest Thou to me ?
As if he had said, Pseudo-Chrys. That Thou shouldest
baptize me there is good cause, that I may be made righteous
and worthy of heaven ; but that I should baptize Thee, what
cause is there? Every good gift comes down from heaven
upon earth, not ascends from earth to heaven. Hilary.
John rejeets Him from baptism as God; He teaches him,
h This is the doctrine of 8. Aw-tin, iv.fj:}; Ambros. iii Luke !!• 88, &C. \'<\
ill Joan. iv. IK Oj>. Imp. contr. Julian Vid. l'us. y 00 Baptism, |>. 'J7!», td.2*
110 G06FBI U < OBDIKG i«> CB IP. HT.
that it ought to be performed on Him as man. Jerome.
Beautifully said ia that now, to shew that as Christ was
baptized with water by John, so John must be baptized by
Christ with the Spirit. Or, suffer now that I who have
taken the form of a servant ihould fulfil all that I ate;
otherwise know that in the day of judgment thon must be
baptized with my baptism. Or, the Lord says, 'Suffer this
now; I have also another baptism therewithal T must be
baptized; thou baptizesl Me with water, that 1 may baptize
thee for .Me with thy own blood.' PsBUDO-ChRYS. In this
lie shews that Christ after this baptized John j which is ex-
pressly told in some apocryphal books1. Suffer now that
I fulfil the righteousness of baptism in deed, and not only in
word ; first submitting to it, and then preaching it ; for SO it
becomcth us to fulfil all righteousness. Not that by b»
baptized He fulfils all righteousness, but so, in the same
manner, that is, as He first fulfilled the righteousness of
baptism by His deeds, and after preached it, so lie might all
Acts i, i. other righteousness, according to that of the Acts, All th'i
thut Jesus began both to do and to tench. Or thus, (ill r'ujlit-
eousness, according to the ordinance of human nature; as
He had before fulfilled the righteousness of birth, growth,
and the like. HlLARY. For by Him must all righteous
have been fulfilled, bv whom alone the Law could be ful-
filled. Jerome. Righteousness; but he adds neither 'of the
Law;' nor 'of nature,' that we may understand it of both.
Remig. Or thus; It becometh us to fulfil all righta
that is, to give an example of perfect justification in baptism,
without which the gate of the kingdom of hca\en is not
Opened. Hence lot the proud take an example of humility,
and not scorn to be baptized by My humble men ben when
they Bei Mr baptized by John My servant. That is true
humility which obedil inpanies; as it Continues,
then he suffered Hun, that is, at last consented to baptize
Him,
1 A . Jquiv.r ri- nirmf. If in QUI 7. It
I ri->, in tin | km hi t< | ion familiar with tl.<
Itetht r t'.
Austin, &c, bat lis . 1 ertalL L2.
.i| ptrently without reason i rid.
VER. 16. ST. MATTHEW. Ill
16. And Jesus, when He was baptized, went up
straightway out of the water : and, lo, the heavens
were opened unto Him, and He saw the Spirit of
God descending like a dove, and lighting upon Him.
Ambrose. For, as we have said, when the Saviour was Ambro-
washed, then the water was cleansed for our baptism, that SernT*
a laver might be ministered to the people who were to come. xii. 4.
Moreover, it behoved that in Christ's baptism should be
signified those things which the faithful obtain by baptism.
Pseudo-Chrys. This action of Christ's has a figurative mean-
ing pertaining to all who were after him to be baptized ;
and therefore he says, straightivay He ascended, and not
simply He ascended, for all who are worthily baptized in
Christ, straightway ascend from the water; that is, make
progress in virtues, and are carried on towards a heavenly
dignity. They who had gone down to the water carnal and
sinful sons of Adam, straightway ascend from the water
spiritual sons of God. But if some by their own faults make
no progress after baptism, what is that to the baptism ?
Rabanus. As by the immersion of His body He dedicated
the laver of baptism, He has shewn that to us also after
baptism received the entrance to heaven is open, and the
Holy Spirit is given, as it follows, and the heavens were
opened. Jerome. Not by an actual cleaving of the visible
element, but to the spiritual eye, as Ezekiel also in the
beginning of his book relates that he saw them. Pseudo-
Chbys. For had the actual creation of the heavens been
opened, he would not have said were opened to Him, for a
physical opening would have been open to all. But some
one will say, What, are the heavens then closed to the eye
of the Son of God, who even when on earth is present in
heaven ? But it must be known, that as He was baptized
according to the ordinance of humanity that lie had taken
on Him, so the heavens were opened to His sight as to
human nature, though as to His divine He was in
heaven. R.EMIG. But wax this then the first time that the
heavens were opened to Him according to His human na-
ture? The faith of the Church both believes and holds that
the heavens were no less open to Him before than after.
112 6PBL \e< 0BDIMC CO CHAP. III.
It is tliercforc said here, t hat the heavens were opened,
because to all them who arc bora again the door of the
kingdom of heaven is opened. Pseudo-Crrys. Perhaps
there were before some unseen obstacles which bind<
the souls of the dead from entering the skies. I suppose
that since Adam's sin no soul had mounted the dries, but
the heavens were continually closed. When, lo ! on Christ's
baptism they were again opened ; after lie had overcome by
the Cross the great tyrant death, henceforward the heaven,
nevermore to be closed, needed not gates, so that the Angels
Ps. 24, 7. say not, ' Open ye gates/ for they were open, but take away
the (jates. Or the heavens are opened to the baptized, and
they see those things which are in heaven, not by seeing
them with the bodily eye, but by believing with the spiritual
( \ e of faith. Or thus ; The heavens are the divine Scriptures,
which all read but all do not understand, except they who
have been so baptized as to receive the Holy Spirit. Thus
the Scriptures of the Prophets were at the first sealed to the
Apostles, but after they had received the Holy Spirit, all
Scripture was opened to them. However, in whatever way
we interpret, the heavens were opened to Him, that is to
all, on His account; as if the Emperor were to say to any
one preferring a petition for another, This boon I grant not
Gloss. to him but to you; that is, to him, for your sake. Gi
Or, so bright a glory shone round about Christ, that the
blue concave seemed to be actually cloven. Chrts, But
though you see it not, be not therefore unbelieving, for in
the beginnings of spiritual matters sensible visions are always
offered, for their sakes who can form no idea of things that
have no body ; which if they occur not in later times, yet
faith may be established by those wonders once wrought.
B.BMIO. As to all those who by baptism are born again, the
door of the kingdom of heaven is opened, so all in baptism
receive the gifts of the Holy Spirit.
Aug. App. Aug, Christ after He had been once born among men, is
ISA 1. born a BOCOlld time in the sacraments, that as we adore Him
then born of a pure mother, so we may now receive Him
immersed in pure water. His mother brought forth her Son,
and is yet rirginj the wave washed Christ, and is holy.
Lastly, that Holy Spirit which was present to Him in the
VER. 16. ST. MATTHEW. 113
womb, now shone ronnd Him in the water, He who then
made Mary pure, now sanctifies the waters. Pseudo-Chrys.
The Holy Ghost took the likeness of a dove, as being more
than other animals susceptible of love. All other forms of
righteousness which the servants of God have in truth and
verity, the servants of the Devil have in spurious imitation ;
the love of the Holy Spirit alone an unclean spirit cannot
imitate. And the Holy Ghost has therefore reserved to
Himself this special manifestation of love, because by no
testimony is it so clearly seen where He dwells as by the
grace of love. Raban. Seven excellencies in the baptized Raban.
are figured by the dove. The dove has her abode near the sei'm.n"
rivers, that when the hawk is seen, she may dive under
water and escape ; she chooses the better grains of corn ; she
feeds the young of other birds; she does not tear with her
beak ; she lacks a gall ; she has her rest in the caverns of the
rocks ; for her song she has a plaint. Thus the saints dwell
beside the streams of Divine Scripture, that they may escape
the assaults of the Devil ; they choose wholesome doctrine,
and not heretical for their food ; they nourish by teaching
and example, men who have been the children of the Devil,
i. e. the imitators ; they do not pervert good doctrine by
tearing it to pieces as the heretics do ; they are without
hate irreconcilable ; they build their nest in the wounds of
Christ's death, which is to them a firm rock, that is their
refuge and hope ; as others delight in song, so do they in
groaning for their sin. Chrys. It is moreover an allusion
to ancient history ; for in the deluge this creature appeared
bearing an olive-branch, and tidings of rest to the world.
All which things were a type of things to come. For now
also a dove appears pointing out to us our liberator, and for
an olive-branch bringing the adoption of the human race.
Aug. It is easy to understand how the Holy Ghost should Aug.de
laid to be sent, when as it were a dove in visible shape ,r,"-"-fi
descended OH the Lord ; that is, there was created a certain
appearance for the time in which the Holy Spirit might be
visibly shewn. And this operation thus made visible and
offered to mortal view, is called the mission of the Holy Spirit,
not that His invisible substance was teen, but that the hearts
of men might be roused by the external appearance to con-
VOL. F. i
1 14 6PKL kOOOBDD I B \I\ III.
template; the idimtii eternity. Yet this creature in the shape
of which the Spirit appeared, was not taken into unity of
person, aa was that human shape taken of the Virgin. I r
neither did the Spirit hless the dove, nor unite it with Him-
self fof all eternity, in unity of person. Further, though
that dove Ifl calle 1 the Spirit, so far as to shew that in this
dove was a manifestation of the Spirit, yet can we not say
of tin- Holy Spirit thai He is God and dove, as we say of
the Son that lie is (Jod and man; and yet it is not as we
say of the Son that He i^ the Lamb of dud, as not only has
John Baptist declared, hut as John the Evangelist saw the
vision of the Lamb slain in the Apocalypse. For this was
a prophetic vision, not put before the bodily eyes in bodily
shape, but seen in the Spirit in spiritual images. But con-
cerning this dove none ever doubted that it was seen with
the bodily eye; not that we say the Spirit is a dove as we
I Cor. 10, say Christ is a Rock; (for that Hock was Christ.) For that
llock already existed as a creature, and from the resemblance
of its operation was called by the name of Christ, (whom it
figured;) not so this dove, which was created at the moment
for this single purpose. It seems to me to be more like the
flame which appeared to .Moses in the bush, or that which
the people followed in the wilderness, or to the thundering!
and lightnings which were when the Law was given from the
mount. For all these were visible objects intended to signify
- mething, and then to pass away. For that such forms have
been from time to time seen, the Holy Spirit is said to have
been sent ; but these bodily forma appeared for the time to
shew what was required, and then ceased to be. JbBOMB.
It -:\\v on the head of JeSUS, that none might suppose the
voice of the Father spoken to John, and not to the Lord.
17. And lo a voice from heaven, Baying, Thia is
My beloved Son, in whom 1 am well pleased.
Am,. Not as before by Moses and the Prophets, neither
"°"'0' in type Or figure did the Lather teach that the Son should
come, but openly shewed Him to be already come, This is
My Son, 1 1 1 1 \i;v. Or, that from these things thus fulfilled
upon Christ, we might learn that after the washing of water
VER. 17. ST. MATTHEW. 115
the Holy Spirit also descends on us from the heavenly gates,
on us also is shed an unction of heavenly glory, and an
adoption to be the sons of God, pronounced by the Father's
voice. Jerome. The mystery of the Trinity is shewn in
this baptism. The Lord is baptized ; the Spirit descends in
shape of a dove; the voice of the Father is heard giving
testimony to the Son. Ambrose. And no wonder that the Ambro-
mystery of the Trinity is not wanting to the Lord's laver, Serm.x.
when even our laver contains the sacrament of the Trinity. 1-
The Lord willed to shew in His own case what He was
after to ordain for men. Pseudo-Aug. Though Father, Son, Pseudo-
and Holy Ghost are one nature, yet do thou hold most firmly p-uigent.
that Thev be Three Persons ; that it is the Father alone ^ Fide
' ad Pe-
who said, This is My beloved Son ; the Son alone over whom trum. c.
that voice of the Father was heard ; and the Holy Ghost 9*
alone who in the likeness of a dove descended on Christ at
His baptism. Aug. Here are deeds of the whole Trinity. Aug. de
Trin iv
In their own substance indeed Father, Son, and Holy Spirit 21.
are One without interval of either place or time ; but in my
mouth they are three separate words, and cannot be pro-
nounced at the same time, and in written letters they fill
each their several places. By this comparison may be under-
stood how the Trinity in Itself indivisible may be manifested
dividedly in the likeness of a visible creation. That the
voice is that of the Father only is manifest from the words,
This is My Son. Hilary. lie witnesses that He is His Son Hilar,
not in name merely, but in very kindred. Sons of God are d.f jj111,
we many of us ; but not as He is a Son, a proper and
true Son ; in verity, not in estimation, by birth, not adoption.
Aug. The Father loves the Son, but as a father should, not Aug. in
l master may love a servant ; and that as an own Son, not troa"4*
an adopted; therefore He adds, in whom I am well-pleased. 11.
BsHIG. Or if it be referred to the human nature of Christ,
the sense is, I am pleated in Him, whom alone I have
found without sin. Or according to another reading,
// hath pleased Me to appoint Him, by whom to per-
form those thing! I would perform, i.e. the redemption
Of the human race. AUG. These words Mark and Luke Aug. da
give in the lame way; in the words of the voice that came £°Dy , ,,
from Heaven, their expression varies though the sense is the
1 2
1 <V
116 -I'll ACCORDING 10 BT. MATTHEW. CHAP. Ill,
same. For both the WOl Matthew gives them, This is
My beloved 8on} and as the other two, Thou art My belc
Son, express the m in the speaker; (and the hea-
\i nly voice, DO doubt, uttered one of these,) but one
an intention of addressing the testimony thus borne to the
Son to those who stood by; the other of addressing it to
Himself, as it' speaking to Christ He had said, This it My
Sun. Not that Christ was taught what He knew before, but
they who stood In heard it, for whose sake the voice came.
Again, when one says, in whom I urn well-pleased ; another,
/'// Thee it hath pleased J/c, if you ask which of these was
actually pronounced by that voice ; take which you will,
only remembering that those who have not related the same
words as were spoken have related the same sense. That
God is well pleased with His Son is signified in the fn
that the Father is by the Son pleased with men is com eyed
in the second form, in Thee it hath weU-pleattd Jfe. Or
you may understand this to have been the one meaning of
all the Evangelists, In Thee have I put My good pleasnrOj
i. e. to fulfil all My purpose.
CHAP. IV.
1. Then was Jesus led up of the Spirit into the
wilderness to be tempted of the Devil.
2. And when He had fasted forty days and forty
nights, He was afterward an hungred.
Pseudo-Chrys. The Lord being baptized by John with
water, is led by the Spirit into the wilderness to be baptized
by the fire of temptation. ( Then,' i. e. when the voice of
the Father had been given from heaven. Chrys. Whoever Chrys.
thou art then that after thy baptism sufferest grievous trials, .P.10'
be not troubled thereat ; for this thou receivedst arms, to
fight, not to sit idle. God does not hold all trial from us ;
first, that we may feel that we are become stronger ; secondly,
that we may not be puffed up by the greatness of the gifts
we have received; thirdly, that the Devil may have experi-
ence that we have entirely renounced him ; fourthly, that
by it we may be made stronger ; fifthly, that we may
receive a sign of the treasure entrusted to us ; for the
Devil would not come upon us to tempt us, did he not
see us advanced to greater honours. Hilary. The Devil's
snares are chiefly spread for the sanctified, because a victory
over the saints is more desired than over others. Greg. Greg.
Bome doubt what Spirit it was that led Jesus into the desert, Ev. 16 l«
for that it is said after, The Declf took Htm into the holy city.
But true and without question agreeable to the context
is the received opinion, that it. was the Holy Spirit; that
II i^ own Spirit should lead llini thither where the evil
spirit should find Him to try Him. AUG. Why did He An
offer Himself to temptation? That He might be our mediator iinn'
in vanquishing temptation not by aid only, but by i cample.
I' DO ' . He irai led by the Holy Spirit, not ;in an
118 Q08P1 : \ TO i" ' UP. !▼•
inferior at the bidding of a - For wo say /cr/, not
only of him who is constrained by a stronger than he, but
also of him who is induced by reasonable persuasion; as
Andrew found hit brother Simon, and brought him to -A
Jbromb. Led, not against His wiD, or as a prisoner, but
by a desire for the conflict. Psetjdo-Chbyb. Tlic Devil
comes against men to tempt them, but since lie could not
come against Christ, therefore Christ came against the Devil.
Crcfr. GREG. \Yc should know that there are three modes of
i P« temptation; suggestion, delight, and consent; and we when
we are tempted commonly fall into delight or consent. bee
being born of the sin of the flesh, we bear with us whence we
afford strength for the contest; but God who incarnate in
the Virgin's womb came into the world without sin, carried
within Him oothing of a contrary nature. He could then
be tempted by suggestion; but the delight of sin never
gnawed His soul, and therefore all that temptation of the
Devil was without not within Him. Ciikys. The Devil is
wont to be most urgent with temptation, when he sees us
solitary; thus it was in the beginning he tempted the
Woman when he found her without the man, and now too
the occasion is offered to the Devil, by the Saviour's being
led into the desert.
Ciloss. Gloss. This desert is that between Jerusalem and Jericho,
s'liii.'1 where the robbers used to resort. It is called llammaim, i. e.
'of blood,' from the bloodshed which these robbers car
there; hence the man was said (in the parable) to have
fallen among robbers as he went down from Jerusalem to
icho, bearing a figure of Adam, who was overcome by
daemons. It was therefore fit that the place where Christ
caiiie the Devil, should be the same in which the Devil
in the parable overc .nan. Pseudo-Chbys. Not Christ
only is led into the desert by the Spirit, but also all the
> Of God who have the Holy Spirit. For they an not
Content 0, hut the Holy Spirit stirs them to take up
Some great work, i. e. to go out into the desert where they
shall meet with the Devil; (ov there is no unrighteousness
wherewith the Devil i^ pleased. For all good is without
flesh and the world, because it is not according to the
will of the flesh and the world. To Mich a desert then all
VER. 1, 2. ST. MATTHEW. 119
the sons of God go out that they may be tempted. For
example if you are unmarried, the Holy Spirit has in that
led you into the desert, that is, beyond the limits of the
flesh and the world, that you may be tempted by lust. But
he who is married is unmoved by such temptation. Let us
learn that the sons of God are not tempted but when they
have gone forth into the desert, but the children of the Devil
whose life is in the flesh and the world are then overcome and
obey ; the good man, having a wife is content ; the bad, though
he have a wife is not therewith content, and so in all other
things. The children of the Devil go not out to the Devil
that they may be tempted. For what need that he should
seek the strife who desires not victory ? But the sons of God
having more confidence and desirous of victory, go forth
against him beyond the boundaries of the flesh. For this
cause then Christ also went out to the Devil, that He might
be tempted of him. Chrys. But that you may learn how
great a good is fasting, and what a mighty shield against the
Devil, and that after baptism you ought to give attention to
fasting and not to lusts, therefore Christ fasted, not Himself
needing it, but teaching us by His example. Pseudo-Chrys.
And to fix the measure of our quadragesimal fast, He fasted
forty days and forty nights. Chpys. But He exceeded not
the measure of Moses and Elias, lest it should bring into
doubt the reality of His assumption of the flesh. Greg. Greg.
The Creator of all things took no food whatever during Ev j6 #5<
forty days. We also, at the season of Lent as much as in
us lies afflict our flesh by abstinence. The number forty
is preserved, because the virtue of the decalogue is fulfilled
in the books of the holy Gospel; and ten taken four times
amounts to forty. Or, because in this mortal body we con-
sist of four elements by the delights of which we go against
the Lord's precepts received by the decalogue. And as we
tran the decalogue through the lusts of this flesh, it
is fitting that ire afflict the flesh forty-fold. Or, as by the
Law ire offer the tenth of our goods, so we strive to offer the
tenth of our time. And from the first Sunday of Lent to
the rejoicing of the patchal festival is a space; of six weeks,
or forty-two days, lubtracting from which the six Sundays
which are not kept there remain thirty-six. Now as the year
120 IP] i. in < ORD] ' < HAP. iv.
consists of three hundred and sixty-live, by the affliction
of these thirty-sii we ^rive the tenth of our year to God.
Aug. Lib, Am.. Otherwise; The sum of all wisdom is to be acquai
' *M Ulst" a it li the Creator and the creature. The Creator is the
Trinity, father. Son, and Holy Ghost; the creatu. urtly
invisible, — as the soul to which w< 50 a threefold nature,
as in the command to love God with the whole heart, mind,
and soul,) — partly risible as the body, which we divide into
four elements; the hot, the cold, the Liquid, the solid. The
Dumber ten then, which stands for the whole law of life,
taken four times, that is, multiplied by that number which
we assign for the body, because by the body the law is
obeyed or disobeyed, makes the number forty. All the
aliquot parts in this number, viz. 1, 2, 4, 5, S, 10, 20, taken
together make up the number 50. Hence the time of our
sorrow and affliction is fixed at forty days ; the state of
blessed joy which shall be hereafter is figured in the quin-
quagesima] festival, i.e. the fifty days from Master to Pentc-
Aurr. t. Auo. Not however because Christ fasted immediately
Sjyi after having received baptism, are we to Buppose that He
established a rule to be observed, that we should East imme-
diately after 1 1 is baptism. But when the conflict with the
tempter is sore, then we ought to fast, thai the body may fulfil
its warfare bv chastisement, and the soul obtain victory bv
humiliation. Psi rno-Ciiuvs. The Lord knew the thoughts of
the Devil, that he sought to tempt Him; he had heard that
Christ had been born into this world with the preaching of
Angels, the witness of shepherds, the enquiry of the Magi,
and the testimony of John. Thus the Lord proceeded against
him, not as God, but as man, or rather both 1 and man.
For ID forty days of fasting not to have been an humjicd was
not a» man; to be ever an hunt/red was not M God. tie
was an fmngred then that the God might not be certainly
manifested, ami so the hopes of the Devil in tempting Him
be extinguished, and His own victory hindered. Hllaby.
lie was an Iniiii/rrd, not during the forty days, but after
them. Therefore when the Lord hundred, it was not that
the effects of abstinence then first came upon Him, but that
His humanity WM Lefl I own Strength. For the Devil
- to be orercome, not b\ the God, but by the flesh. By
VER. 3, 4. ST. MATTHEW. 121
this was figured, that after those forty days which He was
to tarry on earth after His passion were accomplished, He
should hunger for the salvation of man, at which time He
carried back again to God His Father the expected gift, the
humanity which He had taken on Him.
3. And when the Tempter came to Him, he said, If
Thou be the Son of God, command that these stones
be made bread.
4. But He answered and said, It is written, Man
shall not live by bread alone, but by every word that
proceedeth out of the mouth of God.
Psetjdo-Chrys. The Devil who had begun to despair
when he saw that Christ fasted forty days, now again began
to hope when he saw that He was an hungred ; and then the
tempter came to Him. If then you shall have fasted and
after been tempted, say not, I have lost the fruit of my fast;
for though it have not availed to hinder temptation, it will
avail to hinder you from being overcome by temptation.
Greg. If we observe the successive steps of the temptation, Greg, ubi
we shall be able to estimate by how much we are freed from sup*
temptation. The old enemy tempted the first man through
his belly, when he persuaded him to eat of the forbidden
fruit ; through ambition when he said, Ye shall be as gods ;
through covctousness when he said, Knowing good and evil ;
for there is a covetousness not only of money, but of great-
i, when a high estate above our measure is sought. By
the same method in which he had overcome the first Adam,
in that same was he overcome when he tempted the second
Adam. He tempted through the belly when he said, Com-
mand that these stones become loaves ; through ambition
when he said, If Thou, he the Son of God, cast Thyself down
from hence ; through covetousness of lofty condition in the
words, All the$e thing* will I give Thee. AlfBBOSS. UoAmbros.
nis with that which hud once been the means of his .. 2'
° C. IV. 6.
victory, the palate;; If Thou be the Sou, of (Sod, command thai
e$ become loaves. What meant such ;i beginning
this, but that he knew that the Son of God was to conic,
yet believed not that He WBM come on account of His fleshly
122 Q08PBL .\( i 0BD1KG 10 OHAP. IV.
infirmity. His speech ii in part t hat of an enquirer, in part
that of a tempter; he professes to believe Him God, lie
strives to deceive Him a> man. IIii.akv. And therefore in
the temptation lie makes a proposal of such a double kind bv
which His divinity would be made known by the miracle of
the transformation, the weakness of the man deceived by the
delight of food. JsBOMB. Hut thou art caught, O Enemy,
in a dilemma. If these stones can be made bread at His
word, your temptation is vain against one so mighty. If lie
cannot make them bread, your suspicions that this is the Son
of ( iod must be vain.
I'm i DO-CHBYB. But as the Devil blinds all men, so is he
now invisibly made blind by Christ. He found Him an
fin n;i red at the end of forty days, and knew not that He had
continued through those forty without being hungry. When
he suspected Him not to be the Son of God, he considered
not that the mighty Champion can descend to things that be
weak, but the weak cannot ascend to things that are high.
We may more readily infer from His not being an fumy ml
for so many days that He il (iod, than from His being
(iii hungrcd after that time that He is man. But it may be
said, Moses and Elias fasted forty days, and were men. But
they hungrcd and endured, He for the space of forty el
hungred not, but afterwards. To be hungry and yet ret
food is within the endurance of man; not be hungry be-
longs to the Divine nature only. JsBOMB. Christ's purpose
Leo; was to vanquish by humility ; LsOj hence He opposed the
adversary rather by testimonies out of the Law, than by
miraculous powers; thus at the same time giving more
honour to man, ami more disgrace to the adversary, when
the enemy of the human race thus seemed to be overcome by
Greg. man rather than by (iod. GrBO. So the Lord when tempted
Qbiiup. ])v t|H> Qgyjj answered only with precepts of Holy Writ, and
lie who could have drowned His tempter in the abyss, dis-
played not the might of 1 1 is power ; giving us an example,
that when we Buffer any thing at the hands of evil men.
We should be stirred up to learning rather than to revenge.
Psbi do-Chbts, He said not, ' I live not,' but, Man doth not
tin ti;/ bread alone, that the Devil might —till ask. //' Thou lie
the Son qfOod, It' lie- be (iod, it is as though lie shunned
S< nn. 39,
3.
VER. 5 7. ST. MATTHEW. 123
to display what He had power to do ; if man, it is a crafty-
will that His want of power should not be detected. Rabanus.
This verse is quoted from Deuteronomy. Whoso then feeds c. 8, 3.
not on the Word of God, he lives not ; as the body of man
cannot live without earthly food, so cannot his soul without
God's word. This word is said to proceed out of the mouth
of God, where He reveals His will by Scripture testimonies.
5. Then the Devil taketh Him up into the holy
city, and setteth Him on a pinnacle of the temple,
6. And saith unto Him, If Thou be the Son of
God, cast Thyself down ; for it is written, He shall
give His Angels charge concerning Thee : and in their
hands they shall bear Thee up, lest at any time Thou
dash Thy foot against a stone.
7. Jesus said unto him, It is written again, Thou
shalt not tempt the Lord thy God.
Pseudo-Chrys. From this first answer of Christ, the Devil
could learn nothing certain whether He were God or man ;
he therefore betook him to another temptation, saying within
himself; This man who is not sensible of the appetite of
hunger, if not the Son of God, is yet a holy man; and such
do attain strength not to be overcome by hunger; but
when they have subdued every necessity of the flesh, they
often fall by desire of empty glory. Therefore he began
to tempt Ilim by this empty glory. Jerome. Took Him,
not because the Lord was weak, but the enemy proud ; he
imputed to a necessity what the Saviour did willingly.
RABANU8. Jerusalem was called the Holy City, for in it was
the Temple of God, the Holy of holies, and the worship of
the one God according to the law of Moses. Remig. This
shews that the Devil lies in wait for Christ's faithful people
even in the sacred places. GREGORY. Behold when it is said Greg,
that this God was taken by the Devil into the holy city,1' ' sup*
pioui tremble to hear, and yet the Devil is head and
chief among the wicked; what wonder that He Buffered
Himself to be led up a mountain by the wicked one himself,
who suffered Himself to be crucified by his members. Gloss. Gioss.ord
ord
AnsL'Im.
1 2 1 »P] L \" ORDING < l! \I\ IV.
The Devil places us on high places by exalting with pride,
that he may dash us to the ground again. Rbmo. The
pinnacle is the seal of the doctors; for the temple hud not
a pointed roof like our houses, but was flat on the top after
the manner of the country of Palestine, and in the temple
were three stories. It should be known, that the pinnacle
was on the floor, and in each story was one pinnacle.
Whether then he placed Him on the pinnacle in the I
story, or that in the second, or the third, he placed Him
Gloss. whence a fall was possible. Gloss. Observe here that all
these things were done with bodily sense, and by careful
comparison of the context it seems probable that the Devil
appeared in human form. Psi DDO-ChRTS. Perhaps you
may say, How could he in the sight of all place Him bodily
upon the temple? Perhaps the Devil so took Him as though
He were visible to all, while He, without the Devil being
Gloss, np. aware of it, made Himself invisible. QLOS8. He set Him on
a pinnacle of the temple when he would tempt Him through
ambition, because in this seat of the doctors he had before
taken many through the same temptation, and tli
thought that when set in the same seat, He might in like
manner be pulled up with vain pride. Jbbomx. In the
several temptations the single aim of the Devil is to find
if He be the Son of God, but he is so answered as at last
to depart in doubt; he says, Cast Thyself, because the voice
of the Devil, which is always calling men downwards, lias
power to persuade them, but may not compel them to fall.
PsEUDO-Chrys. How does lie expect to discover by this pro-
position whether He be the Son of God or notP for to
fly through the air is not proper to the Divine nature1, tor it
is not useful to any. If then any were to attempt to fly
when challenged to it, he would be acting from ostentation
and would so belong rather to the Devil than to (^od. [fit
is enough to B Wise man to be what he is. and he has no
wi>h to seem what he is Dot, how much more should the
Son of God hold it not Decessarv to shew what He 18: He
Of whom none can know s() much as \\v is in Himself P
Ami But as Satan t rausliguivs himself into an Angel
of light, and spnads a snare for the faithful, even from
divine Scriptures, so now he uses its texts, not to instruct
VER. 5 7. ST. MATTHEW. 125
but to receive. Jerome. This verse we read in the ninetieth Ps. 91, 11.
Psalm, but that is a prophecy not of Christ, but of some
holy man, so the Devil interprets Scripture amiss. Pseudo-
Chrys. For the Son of God in truth is not borne of Angels,
but Himself bears them, or if He be borne in their arms,
it is not from weakness, lest He dash His foot against a
stone, but for the honour. O thou Devil, thou hast read
that the Son of God is borne in Angels' arms, hast thou not
also read that He shall tread upon the asp and basilisk ? But
the one text he brings forward as proud, the other he omits
as crafty. Chrys. Observe that Scripture is brought forward
by the Lord only with an apt meaning, but by the Devil
irreverently ; for that where it is written, He shall give His
Angels charge over Thee, is not an exhortation to cast Him-
self headlong. Gloss. We must explain thus ; Scripture Gloss, ap.
says of any good man, that He has given it in charge to e m#
His Angels, that is to His ministering spirits, to bear him
in their hands, i. e. by their aid to guard him that he dash
not his foot against a stone, i. e. keep his heart that it
stumble not at the old law written in tables of stone. Or
by the stone may be understood every occasion of sin and
error. Rabak. It should be noted, that though our Saviour
suffered Himself to be placed by the Devil on a pinnacle of
the temple, yet refused to come down also at his command,
giving us an example, that whosoever bids us ascend the
strait way of truth we should obey. But if he would again
cast us down from the height of truth and virtue to the
depth of error we should not hearken to him. Jerome. The
false Scripture darts of the Devil He brands with the true
shield of Scripture. Hilary. Thus beating down the efforts
of the Devil, He professes Himself both God and Lord.
Pseudo-Chrys. Yet He says not, Thou shalt not tempt Me
tby Lord God ; but, Thou shalt not tempt the Lord thy
(Jfjd ; which every man of God when tempted by the Devil
might say ; for whoso tempts a man of God, tempts God.
Rabantjs. Otherwise, it was a suggestion to Him, as man,
that He should seek by requiring some miracle to know
the greatness of God's power. AUG. It is a part of sound Aug. con,
doctrine, that when man lias any Other means, ho should ng
not tempt the Lord his God. Tin. on. And it is to tempt Tbeod
lion 000,
1:20 G0SPB1 M < ORDING PO I II IP. IV.
God, in any thing to expose one's self to clanger without
cause. Jbbomb. Ii should be noted, that the required \
arc taken from the hook of Dciih ronomy only, that lie
might shew the sacraments of the second Law.
8. Again, the Devil taketh Him up into an exceed-
ing high mountain, and sheweth Jliin all the king-
doms of the world, and the glory of them ;
9. And saith unto llim, All these things will 1
give Thee, if Thou wilt fall down and worship me.
10. Then saith Jesus unto him, Get thee hence,
Satan : for it is written, Thou shalt worship the Lord
thy God, and Him only shalt thou serve.
11. Then the Devil leaveth llim, and, behold,
Angels came and ministered unto llim.
PsEUDO-ChbTB, The Devil, left in uncertainty hy this |
cond reply, passes to a third temptation. Christ had broken
the nets of appetite, had passed over those of anihition, he
now spreads for Him those of covctoiiMiess j he taketh Him
vp into a very high mountain, such as in going round about
the earth he had noticed rising ahove the rest. The higher
the mountain, the wider the view from it. He shews Him
not so as that they truly saw the very kingdom*, cities,
nations, their silver and their gold; but the quarters of the
earth where each kingdom and city lay. As suppose from
some high ground I were to point out to you, see then lies
Rome, there Alexandria; you are not supposed the
towns themselves, but the quarter in which they lie. Thus
the Devil might point out the several quarters with his fin
and recount in words the greatness of each kingdom and its
condition; for that is said to he shewn which is in any way
Oritf. presented to the understanding. Origin. We are not to
l'l'.Mi.'.a) SU1T,,M> tMat *hen he shewed Him the kingdoms of the
world, he presented before Sim the kingdom of Persia,
for instance, or India; hut he shewed his own kingdom,
how he reigns in the world, that is, how some arc governed
hy fornication, s,,1)lt. 1)V avarice. ReMIO. By their ylunj,
VER. 8 — 11. ST. MATTHEW. 127
is meant, their gold and silver, precious stones and temporal
goods. Eaban. The Devil shews all this to the Lord, not
as though he had power to extend His vision or shew Him
any thing unknown. But setting forth in speech as excellent
and pleasant, that vain worldly pomp wherein himself de-
lighted, he thought by suggestion of it, to create in Christ
a love of it. Gloss. He saw not, as we see, with the eye of Gloss, ord.
lust, but as a physician looks on disease without receiving
any hurt. Jerome. An arrogant and vain vaunt ; for he
hath not the power to bestow all kingdoms, since many
of the saints have, we know, been made kings by God.
Pseudo-Chrys. But such things as are gotten by iniquity
in this world, as riches, for instance, gained by fraud or
perjury, these the Devil bestows. The Devil therefore can-
not give riches to whom he will, but to those only who are
willing to receive them of him. Remig. Wonderful in-
fatuation in the Devil ! To promise earthly kingdoms to
Him who gives heavenly kingdoms to His faithful people,
and the glory of earth to Him who is Lord of the glory of
heaven ! Ambrose. Ambition has its dangers at home ; Amb. in
that it may govern, it is first others' slave ; it bows in flattery ^c' c* 1V*
that it may rule in honour ; and while it would be exalted,
it is made to stoop. Gloss. See the Devil's pride as of old. Gloss, non
In the beginning he sought to make himself equal with
God, now he seeks to usurp the honours due to God, saying,
If Thou wilt fall down and worship me. Who then worships
the Devil must first fall down.
PseuDO-Chbyb. With these words He puts an end to the
temptations of the Devil, that they should proceed no fur-
ther. JxROMB. The Devil and Peter are not, as many sup-
pose, condemned to the same sentence. To Peter it is said,
Get thee behind Me, Satan ; i. e. follow thou behind Me who
art contrary to My will. But here it is, Go, Satan, and
M not added ' behind .Me,' that we may understand into
the fire prepared for thee and thy angels. Remig. Other
copies read, Get thee behind Me; i.e. remember thee in
what glory thou VTMt Created, and into what misery thou
batt fallen. PsEl DO-Ch&TS. Observe BOW Christ when Him-
self suffered irrong at the hands of the Devil, being tempted
of him, laying. If Thou be. the Son of Ood, cast Thyself down,
occ.
128 008PKL 1000RDIFG TO CHAP. IT,
vet was not moved to chide the Pevil. But now when
■
the Deri] QSnrps the honour ofGodj lie is wroth, and drives
him away, laying, Go thy way, Satan; that we may learn
by His example to hear injuries to ourselves with mag-
nanimity, but wrong! to God, to endure not so much as
to hear ; for to be patient under our own wrongs is pra
worthy, to dissemhle when Qod is wronged is impiety.
.1 1 ROME. When the Deri] lays to the Saviour, If Thou wilt
fall down dud worship me, lie is answered by the contrary
declaration, that it more becomes him to worship Jesus
Aug. as his Lord and God. Aw.. The one Lord our Qod is
Serm. ^1C Holy rLrinit v, to which alone we justly owe the service
Anan. 0f piety. In. By service is to be understood the honour
All(r (le due to God ; as our version renders the Greek word ' latria,'
Civ. Dei, wherever it occurs in Scripture, by 'service* (servitus), but
that service which is due to men (as where the Apostle bids
slaves be subject to their masters) is in Greek called ' dulia ;'
while ' latria,' always, or so often that we say always, is
used of that worship which belongs to God. PSEl DO-Chbtb.
The Devil, we may fairly suppose, did not depart in obedit
to the command, but the Divine nature of Christ, and the
Holy Spirit which was in Him drove him thence, and then
///r Devil left Him. Which also serves for our consolation,
to see that the Devil does not tempt the men of God so
long as he wills, but so long as Christ suffers. And though
lie may suffer him to tempt for a short time, yet in the
end lie drives him away because of the weakness of our
Aup.de nature. An.. After the temptation the Holy Angels, to be
1**2] ' dreaded of all unclean spirits, ministered to the Lord, by
which it was made yet more manifest to the dSBB&OnS how
at was His power. Psbudo-Chkys, lie- says m»t r Angela
descended from heaven,' that it may he known that they
were e\er on the earth lo minister to Him, but had now by
the Lord's command departed from Him, to gifC opportu-
nity for tin' Denl to approaoh, who perhaps when he saw
Him surrounded by Angela would not have come near Him.
But in what matters they ministerial to Him, we cannot,
know, whether in the healing disc; I purifying sonls,
or casting out dsamonsj for all these things He does by
the ministration of AngelSj so that what they do, Himself
VER. 11. ST. MATTHEW. 129
appears to do. However, it is manifest that they did not
now minister to Him because His weakness needed it, but for
the honour of His power ; for it is not said that they ' suc-
coured Him/ but that they ministered to Him. Gregory. Greg, non
In these things is shewn the twofold nature in one person j ££ g^ i.
it is the man whom the Devil tempts ; the same is God to 8. n. 24-.
whom Angels minister. Pseudo-Chrys. Now let us shortly j, i.n. ifi
review what is signified by Christ's temptations. The fast-
ing is abstinence from things evil, hunger is the desire
of evil, bread is the gratification of the desire. He who
indulges himself in any evil thing, turns stones into bread.
Let him answer to the Devil's persuasions that man does
not live by the indulgence of desire alone, but by keeping
the commands of God. When any is puffed up as though
he were holy he is led to the temple, and when he esteems
himself to have reached the summit of holiness he is set on
a pinnacle of the temple. And this temptation follows the
first, because victory over temptation begets conceit. But
observe that Christ had voluntarily undertaken the fasting;
but was led to the temple by the Devil; therefore do you
voluntarily use praiseworthy abstinence, but suffer yourself
not to be exalted to the summit of sanctity ; fly high-minded-
ness, and you will not suffer a fall, ^he ascent of the moun-
tain is the going forward to great riches, and the glory of this
world which springs from pride of heart. When you desire
to become rich, that is, to ascend the mountain, you begin to
think of the ways of gaining wealth and honours, then the
prince of this world is shewing you the glory of his kingdom.
In the third place he provides you reasons, that if you seek
to obtain all these things, you should serve him, and neglect
the righteousness of God. Hilary. When we have over-
come the Devil and bruised his head, we see that Angels'
ministry and the oflices of heavenly virtues will not be want-
ing to us. A 10. Luke has not given the temptations in the Aug. de
same order M Matthew j so that we do not know whether g°n".j lf;
the pinnacle of the temple, or the ascent of the mountain,
was first in the action ; but it is of no importance, so Long as
it is only clear that all of them were truly (lone. Gi.
Though Luke's Ordei is the more historical, Matthew m*
relates the temptations as they were done to Adam,
vol.. r. K
130 P0 < FF\]>. IV.
12. Now when Jesilfl had heard that John was cast
into prison, He departed into Galilee;
13. And Leaving Nazareth, lie came and dwelt in
Capernaum, which is upon the sea coast, in the
borders of Zabulon and Nephthalim :
14. That it might he fulfilled which was spoken
by Eisaias the prophet, sayii
15. The land of ZabuloQ, and the land of Xephtha-
lim, by the way of the sea, beyond Jordan, Galilee of
the Gentiles ;
1G. The people which sat in darkness saw great
light; and to them which sat in the region and
shadow of death light is sprung up.
RabANUB, Matthew having related the forty days' fast, the
temptation of Christ, and the ministry of Angels, proceeds,
Jesus having heard that John was cast into prison. Psbi do-
Ciiivvs. By (iod without doubt, for none can effect any
thing Bgailist B holy man, unless Ciod deliver him up. He
withdrew into Galilee, that is, out of Jiuhea; both that lie
might reserve His passion to the tit time, and that lie might
Chryi. set us an example of flying from danger. Chbys. It is not
Horn, xiv blameworthy not to throw one's self into peril, but when one
has fallen into it, not to endure manfully, lie departed from
Jiuhea both to soften .Jewish animosity, and to fulfil a pro-
phecy seeking moreover to fish for those n of the
world who dwelt in Galilee. Note also how when lie would
depart to the Gentiles, Me received good ea'i>r from the
Jews; His forerunner was thrown into prison, which com-
mon, ap. pelled Jesus to pass into Galilee <>f the Gentiles, Q
"st '"* lie came as Luke tareth, where He had I
brought up, and there entering into the synagogue, He r
an I ipi ke many thil r which th( :ht to throw Him
down from the rock, and thence He went to Capernaum \
for which Matth< s has only, And leaving the town ofNaza-
Gloss, ord. t'<th, He, riuimn. GlOC this
a village in Galilee near Mount Tal I apernaum a town
in CJalilcc of the Gentiles near the L Gennesaretj
VER. 12 — 16. ST. MATTHEW. 131
this is the meaning of the word, on the sea coast. He
adds further in the borders of Zabulon and Naphtali, where
was the first captivity of the Jews by the Assyrians. Thus
where the Law was first forgotten, there the Gospel was first
preached; and from a place as it were between the two it
was spread both to Jews and Gentiles. Remig. He left one,
viz. Nazareth, that He might enlighten more by His preach-
ing and miracles. Thus leaving an example to all preachers
that they should preach at a time and in places where they
may do good, to as many as possible. In the prophecy, the
words are these, At that first time the land of Zabulon and Is. 9, l.
the land of Naphtali was lightened, and at the last time
was increased the way of the sea beyond Jordan, Galilee of
the Gentiles. Jerome. They are said at the first time to Hieron.
be lightened from the burden of sin, because in the country ™ 's™'
of these two tribes, the Saviour first preached the Gospel ;
at the last time their faith was increased , most of the Jews
remaining in error. By the sea here is meant the Lake of
Gennesaret, a lake formed by the waters of the Jordan; on
its shores are the towns of Capernaum, Tiberias, Bethsaida,
and Corozaim, in which district principally Christ preached.
Or, according to the interpretation of those Hebrews who
believe in Christ, the two tribes Zabulon and Naphtali were
taken captive by the Assyrians, and Galilee was left desert;
and the prophet therefore says that it was lightened, because
it had before suffered the sins of the people; but afterwards
the remaining tribes who dwelt beyond Jordan and in Sa-
maria were led into captivity; and Scripture here means
that the region which had been the first to suffer captivity,
HOW was the first to see the light of Christ's preaching. The
Nazarenea again interpret that this was the first part of the
country that, on the coming of Christ, was freed from the
errors of the Pharisees, and after by the Gospel of the Apo-
stle Paul, the preaching was increased or multiplied through-
out all the countries of the Gentiles. Gi.oss. Hut Matthew (Moss. ;ip.
here so quotes the pai i to make them all nomina- nie m'
tive CI ferring to one verb. The land of Zabulon,
and the land of Naphtali, which ii the way of the sea, and
which is beyond Jordan, viz. the people of Galilee of the
LtileSj the people which walked in darkness. I i, ord,
B 2
L82 6pi i a i obding ro ch u\ iv.
Note that there are two Galilee*; one of the Jews, the other
of the Gentiles. This divisioo of Galilee had d from
Solomon's time, who gave twenty lee to Ilyram,
King G part was afterwards called Galilee of the
Hieron. Gentiles; the remainder, of the Jews. JEROME. Or we must
read, beyond Jordan, of Galilee of U io, I mean,
that the people who either sat, or walked in darkness, 1
n light, and that not a faint Light, as the light of t:
phets, but a great light, as of Him who in the Gospel sp
thus, J am the light of the world. Between death and the
shadow of death I suppose this difference; deatli is said of
such as have gone down to the grave with the works of deatli ;
the shadow of such as live in sin, and have not yet depai
from this world; these may, if they will, yet turn to repent-
ance. Pseudo-Chbyb. Otherwise, the Gentiles who wor-
shipped idols, and (hemons, were they who sat in tin
of the shadow of death ; the Jews, who did the works of the
Law, were in darkness, because the righteousness of I
w as not yet manifested to them. ChryS. Hut that you may
learn that he speaks not of natural day and night, he calls
the light, a great light, which is in other pli lied the
true light ; and he adds, the shadow of death, to explain what
lie means by darkness. The words arose, and shincd, si
that they found it not of their own seeking, but God Him-
self appeared to them, they did not first run to the light ;
men were in the greatest mi before Christ's eon,.
they did not walk but sate in darkness ; which \\a> a s
that they hoped for deliverance; for as not knowing \
way they should go, dint in by darkness tiny sate down,
having now no power to stand. By darkness he means here,
error and ungodlin<
Baban.ap. I!\i.\\. In allegory, John and tin of the Propfa
Anv.hu. wew tjic x >efore tin- Word. When prophi
sed and WSS fettered, then came tin1 Word, fulfilling
t the Prophet had sp.-ken of it. lie departi
Galilee, i.e. from fi tire to verity. Or, into tin1 Church,
which is a passing from vice to virtue. I reth is iu-
ireted 'a flower,' Capernaum, 'the beautiful villa
lie left therefore the Bower of figure, (in which was
ally intended the fruit of the !.} and came
VER. 12 — 16. ST. MATTHEW, 133
into the Church, which was beautiful with Christ's virtues.
It is by the sea-coast, because placed near the waves of
this world, it is daily beaten by the storms of persecution.
It is situated between Zabulon and Naphtali, i. e. common
to Jews and Gentiles. Zabulon is interpreted, 'the abode
of strength ;J because the Apostles, who were chosen from
Judaea, were strong. Nephtali, ' extension/ because the
Church of the Gentiles was extended through the world.
Aug. John relates in his Gospel the calling of Peter, Aug. de
Andrew, and Nathanael, and the miracle in Cana, before i{01^' v*
Jesus' departure into Galilee ; all these things the other
Evangelists have omitted, carrying on the thread of their
narrative with Jesus' return into Galilee. We must un-
derstand then that some days intervened, during which the
things took place concerning the calling of the disciples
which John relates. Remig. But this should be considered
with more care, viz. that John says that the Lord went
into Galilee, before John the Baptist was thrown into
prison. According to John's Gospel after the water turned
into wine, and his going down to Capernaum, and after
his going up to Jerusalem, he returned into Judaea and
baptized, and John was not yet cast into prison. But
here it is after John's imprisonment that He retires into
Galilee, and with this Mark agrees. But we need not
suppose any contradiction here. John speaks of the Lord's
first coming into Galilee, which was before the imprisonment
of John. He speaks in another place of His second coming John 4, 3.
into Galilee, and the other Evangelists mention only this
second coming into Galilee, which was after John's im-
prisonment. EUSEB. It is related that John preached the Euseb.
Gospel almost up to the close of his life without setting jy' 04
forth any thing in writing, and at length came to write for
this The three first written Gospels having come to
his knowledge, ho confirmed the truth of their history by his
y ; but there were yet some things wanting,
lly an aCCOant of what the Lord had (lone at the first
inning of !iis preaching. And >t is tine that the other
three Gospels leem t<> contain only those things which
I don" in t!, r in which .John the Bapti8l was
put into prison, 01 ited. For Matthew, after the
13 t RDING 10 < II \r. IV.
temptationj proceeds immediately! Hearing that John
delivered up; and Mark in like manner. Luke again, even
before relating one of Christ's actions, tells that Herod had
shut up John in prison. The Apostle John then was re-
qu' i put into writing what the preceding Evangelists
had left out before the imprisonment of John; hence he
says in his Gospel, tku beginning of miracles did ■,
17. From that time Jesus began to preach, and to
say, Repent: for the kingdom of Heaven is at hand.
Pseudo-Chbvb. Christ's Gospel should be preached by
him who can control his appetites, who contemns the
(Is of this life, and desires not empty honours. /
this time began Jesus to preach, that is, after having been
tempted, lie had overcome hunger in the desert, des]
covctousness on the mountain, rejected ambitious desires
in the temple. Or from the time that John was delivi
up ; for had He begun to preach while John Mas \i I
preaching, He would have made John be lightly accom
of, and John's preaching would ha- w thought super-
fluous by the side of Christ's teaching; as when the BUn
t the same time with the morning Star, the star's
brightness is hid. Ohrts, Tor another cause also lie
did not preach till John was iu prison, that the multitude
might not be split into two parties; or as John did no
miracle, all men would have been drawn to Christ by His
miracles, RaBAN. In this lie further teaehes that none
should despise the words of ;i person inferior to him;
> the Apostle, //' any thing d to him that
sits, let the first hold his peace. B, He did
wisely in making now the beginning of Bis preach
that lie should not trample upon John's teaching, but
that lie might the rather confirm it and demonstrate him
bave been a true witness. Jerome. Shewing
thereby that He was Sen of that same Cod whose prophet
John Was ; and th He says, / >/> . 1 '
Chryb. lie does not straightway preach righteousness
which all knew, but repentance, which a1! needed. Who
then dared i J, but am Dot able".''
VER. 18 — 22. ST. MATTHEW. 135
For repentance corrects the will; and if ye will not re-
pent through fear of evil, at least ye may for the pleasure
of good things; hence He says, the kingdom of heaven is
at hand; that is, the blessings of the heavenly kingdom.
As if He had said, Prepare yourselves by repentance, for the
time of eternal reward is at hand. Remig. And note, He
does not say the kingdom of the Canaanite, or the Jebusite,
is at hand ; but the kingdom of heaven. The law promised
worldly goods, but the Lord heavenly kingdoms. Chrys.
Also observe how that in this His first address He says
nothing of Himself openly ; and that very suitably to
the case, for they had yet no right opinion concerning
Him. In this commencement moreover He speaks nothing
severe, nothing burdensome, as John had concerning the
axe laid to the root of the condemned tree, and the like;
but he puts first things merciful, preaching the glad tidings
of the kingdom of heaven. Jerome. Mystically interpreted,
Christ begins to preach as soon as John was delivered to
prison, because when the Law ceased, the Gospel com-
menced.
18. And Jesus, walking by the sea of Galilee, saw
two brethren, Simon called Peter, and Andrew his
brother, casting a net into the sea : for they were
fishers.
19. And He saith unto them, Follow Me, and I
will make you fishers of men.
20. And they straightway left their nets, and
followed llim.
21. And going on from thence, He saw other two
brethren, James the son of Zebcdee, and John his
brother, id a ship with Zebedee their father, mending
their nets ; and 1 le called them.
22. And they immediately left the ship and their
father, and followed I lim.
i do-Chrys. Before Ee spoke or did any thing, Christ
called Apostles, thai neither word nor deed oi 1 1 ia should be
L36 i" CHAP. TV,
bid from their knowledge, so that they may n ft or wards say
Acta 4, with Confidence, What we liar.' seen and heard, that ice
cannot but speak. K.\ The sea of Calilcc, the lake
of Gennesareth, the sea of Tiberiaa, and the salt lake, arc one
Ola and the same. GLOSS. He rightly goes to fishing
when about to fish for fishermen, Rjbmig. Glow, thai is, not
so much with the bodily eye, as spiritually viewing their
hearts. Chbys. He calls them while actually working at
their employment, to shew that to follow Him ought to be
prefi rred to all occupations. They were just then easting
a n. / into the sea, -which ; > l: r < id with their future office.
Aup:. Auo. lie chose not kings, senators, philosophers, or
197# 2. orators, but He chose common, poor, and untaught fishcr-
Anp. men. Id. Had one learned been chosen, he might have
\' m attributed the choice to the merit of his learning. Hut our
tJ (hi 1 1 II . o
viii. 7. Lord Jesus Christ, willing to bow the necks of the proud,
Bought not to gain fishermen by orators, but gained an
Emperor by a fisherman. Great was Cyprian the pleader,
but Peter the fisherman was before him. PfiBl DO-Chi
The operations of their secular craft were a prophecy of their
future dignity. As he who his net into the m
knows not what fishes he shall take, so the tcacln tfl the
net of the divine word upon the people, not knowing who
among them will come to Cod. Those whom God shall
abide in His doctrine. Remio. Oft a the Lord
peaks by Jeremiah. / will send My fishers among yon, a
]"- they shall catch you. Gloss. Follow Me, not so much with
rljn< your feet as in your hearts and your life. PKBUDO-ChBTS.
hers of men, that is, teachers, that with then' tad's
d you may eateli men out of this world of storm and
danger, in which men do not walk but are rather borne
along, the Devil by pleasure drawing them into sin where
men devour one another as the Btronger tishes do : iker,
withdrawn from hence they may live upon the land, being
(irr;i members of Christ's body. Greq. Peter and Andrew
n had sen Christ work no miracle, had heard from Him no
J'.van.
i. word of the promise of the eternal reward, ingle
bidding of the Lord they forgot all that they had teemed to
id straightway left tin , and
In which deed we OUght rath idcr their wills than
YER. 18 — 22. ST. MATTHEW. 137
the amount of their property. He leaves much who keeps
nothing for himself; he parts with much, who with his pos-
sessions renounces his lusts. Those who followed Christ
gave up enough to be coveted by those who did not follow.
Our outward goods, however small, are enough for the Lord ;
He does not weigh the sacrifice by how much is offered, but
out of how much it is offered. The kingdom of God is not to
be valued at a certain price, but whatever a man has, much or
little, is equally available. Pseudo-Chrys. These disciples
did not follow Christ from desire of the honour of a doctor,
but because they coveted the labour itself; they knew how
precious is the soul of man, how pleasant to God is his
salvation, and how great its reward. Chrys. To so great
a promise they trusted, and believed that they should catch
others by those same words by which themselves had been
caught. Pseudo-Chrys. These were their desires, for which
they left all and followed ; teaching us thereby that none
can possess earthly things and perfectly attain to heavenly
things.
Gloss. These last disciples were an example to such as Gloss, ap.
leave their property for the love of Christ ; now follows an Anselm-
example of others who postponed earthly affection to God.
Observe how He calls them two and two, as He afterwards
scut them two and two to preach. Greg. Hereby we are Greg.
also silently admonished, that he who wants affection towards JJon1, !?,
others, ought not to take on him the office of preaching.
The precepts of charity are two, and between less than two
there can be no love. Pseuoo-Ciiiiys. Kightly did He thus
build the foundations of the brotherhood of the Church on
love, that from such roots a copious sap of love might flow
to the branches; and that too on natural or human love,
that nature as well as grace might bind their love more
firmly. They were moreover brothers; and so did God in
the Old Testament lav the foundations of His building on
Mid Aaron, brothers. But as the grace of the new
'anient is more abundant than that of the Old, therefore
the firtf people were built upon oik; pair of brethrenj but the
new people upon two. They were mending I heir nets, a
proof of the extremett indigence; they repaired the old
because they had not u he-nee they should buy new. And
138 OOflPEL lOOOBDIlfG TO rnvr.iv.
what shews their great filial j)ioty, in this their great poverty
ed not their father, but carried him with them in
their resael, not that lie might aid in their labour, hut h
enjoyment of hit Bons' presence. Chrys. It is no small
sign of goodness, to bear poverty easily, to live by hon
labour, to be hound together by virtue of affection, to keep
their poor father with them, and to toil in his service.
PseuDO-Chrys. We may not dare to consider the former
disciples as more quick to preach, because they were easting
their nets; and these latter as lest active, because they were
\( t making ready only; for it is Christ alone that may know
their differences. But perhaps we may say that the first
were Casting their nets, because Peter preached the Gospel,
but committed it not to paper — the others were making ready
their nets, because John composed a Gospel. He cut ltd
than together, for hy their abode they were fellow-towns-
men, in alfection attached, in profession agreed, and united
by brotherly tenderness. He called them then at once, that
united by so many common bh lit not be
separated by a separate call. CHRYS. lie made no promise
to them when He called them, as He had to the former, for
the obedience of the first had made the way plain for them.
Besides, they had heard many things concerning Him, as
being friends and townsmen of the others.
PgEl DO-ChryS. There arc three things which we must
leave who would come to Christ; carnal actions, which arc
signified in the fishing nets; worldly substance, in the ship;
parents, which are signified in their father. They left
their own vessel, that they might become governors of the
v\ of the Church ; they Left then- nets, as having no
Longer to draw out fishes on to the earthly shore, but men
to the heavenly; they left their father, that they might
become the spiritual fathers of all. Hilary. By this
that they hit their occupation and their father's bouse
we are taught, that when \\ o would follow Christ we
should not be bolden of the cans of Secular life, or of
the society of the paternal mansion. E&RMIG. Mystically,
by the sea is figured this world, because of its bitterness
and its tossing wi ilea is interpreted, 'rolling.'
or ' a a In d shews the eh, ' iie world.
VER. 18 — 22. ST. MATTHEW. 139
Jesus walked by the sea when He came to us by in-
carnation, for He took on Him of the Virgin not the
flesh of sin, but the likeness of the flesh of sin. By the
two brothers, two people are signified born of one God
their Father; He saw them when He looked on them in
His mercy. In Peter, (which is interpreted ' owning/)
who is called Simon, (i. e. obedient,) is signified the
Jewish nation, who acknowledged God in the Law, and
obeyed His commandments ; Andrew, which is interpreted
1 manly' or ' graceful/ signifies the Gentiles, who after
they had come to the knowledge of God, manfully abode
in the faith. He called us His people when He sent the
preachers into the world, saying, Follow Me ; that is, leave
the deceiver, follow your Creator. Of both people there
were made fishers of men, that is, preachers. Leaving
their ships, that is, carnal desires, and their nets, that
is, love of the world, they followed Christ. By James
is understood the Jewish nation, which through their
knowledge of God overthrew the Devil ; by John the
Gentile world, which was saved of grace alone. Zebedee
whom they leave, (the name is interpreted flying or fall-
ing,) signifies the world which passes away, and the Devil
who fell from Heaven. By Peter and Andrew casting
their net into the sea, are meant those who in their early
youth are called by the Lord, while from the vessel of
their body they cast the nets of carnal concupiscence
into the sea of this world. By James and John mending
their nets are signified those who after sin before adversity
come to Christ recovering what they had lost. Raban. The
two vessels signify the two Churches; the one was called
out of the circumcision, the other out of the uncircum-
cision. Any one who believes becomes Simon, i. e. obedi-
ent to God ; Peter by acknowledging his sin, Andrew by
enduring labours manfully, James by overcoming vices,
GtLOBB. and .John that be may ascribe the whole to God's Gloss. ap«
grace. The Calling of four only is mentioned, as those
preachera by whom God will call the four quarters of the
world. Hilary. Or, the number that was to he of the
Evangelists i- figured. Remio. Also, the four principal
Virtu ned ; lVudi nee, in Peter, I'mm
140 ELDING TO rn \v. TV.
confession of Clod; Justice, we may refer to Andrew, for
liis manful deeds; Fortitude, to .lames for nit overthrow of
the Devil j Temperance, to John, for the working in him
of divine grace.
Aup.de Ai <.. It might move enquiry, why John relates that near
?°j!T' Jordan, not in Galilee, Andrew followed the Lord with
another whose name he does not mention; and again, that
Peter received thai name from the Lord. Whereas the other
three Evangelists write that they were called from their
fishing, sufficiently agreeing with one another, especially
Matthew and Mark; Luke not naming Andrew, who is
however understood to have been in the same vessel with
him. There is a further seeming discrepaney, that in Luke
it is to Peter only that it is said, IFenccfortk thou slmlt Catch
> ; Matthew and Mark write that it was said to both.
As to the different aceount in John, it should be carefully
considered, and it will be found that it is a different time,
place, and calling that is there spoken of. For Peter and
Andrew had not so seen Jesus at the Ji rdan that they
adhered inseparably ever .Iter, but so as only to have known
who He was, and wondering at Him to have gone their way.
Perhaps lie is returning back to something he had omitted,
for he proceeds without marking any difference ot time, Am
lie walked by the sea of (1 alike. It may be further asked,
how Matthew and Mark relate that He called them sepa-
rately two and two, when Luke relates that .lames and John
being partners of Peter were called as it were to aid him,
and bringing their barks to land followed Christ. We
may then understand that the narrative of Luke re^
to a prior time, after which they returned to their fishin
usual. For it had not been said to Peter that he should no
more catch fishes, as he did do ion,
but that Ik1 should ratcJt men. Again, at a timt this
happened thai call of which Matthew and Mark speak; for
they draw their ships to land t<> follow Him. not as careful
to return again, but only an\; MS to follow Him when He
bids them.
23. And JeSUS went about ;.ll (;,ili'
111 their Byi . ami preaching the ( I of
VER. 23 — 25. ST. MATTHEW. 141
the kingdom, and healing all manner of sickness and
all manner of disease among the people.
24. And His fame went throughout all Syria : and
they brought unto Him all sick people that were
taken with divers diseases and torments, and those
which were possessed with devils, and those which
were lunatick, and those that had the palsy ; and He
healed them.
25. And there followed Him great multitudes
of people from Galilee, and from Decapolis, and
from Jerusalem, and from Judaea, and from beyond
Jordan.
Pseudo-Chrys. Kings, when about to go to war with
their enemies, first gather an army, and so go out to battle ;
thus the Lord when about to war against the Devil, first
collected Apostles, and then began to preach the Gospel.
Remig. An example of life for doctors ; that they should
not be inactive, they are instructed in these words, And
Jesus went about. Pseudo-Chrys. Because they being weak
could not come to their physician, lie as a zealous Physician
went about to visit those who had any grievous sickness.
The Lord went round the several regions, and after His
example the pastors of each region ought to go round to
study the several dispositions of their people, that for the
remedy of each disease some medicine may be found in the
Church. Remig. That they should not be acceptors of per-
sons the preachers are instructed in what follows, the whole
of Galilee. That they should not go about empty, by the
word teaching. That they should seek to benefit not few
but many, in what follows, in their synagogues, Chbys." By
which too Ho shewed the Jews that He came not as an
enemy of God, or a seducer of souls, but as consenting with
His Father. RbmIO. That they should not preach error nor
fable, but sound doctrine, is inculcated in the words, preach-
iiuj tin: Gospel of the kingdom, 'Teaching' and 'preaching'
' A p 'in.'il. It is of no doctrinal import*
Nicolai's edition which i» nut in the* ance.
L42 no to xp. iv.
differ; teaching refers to things present, preaching to thi
to come; lie taught present command] and preached
future promises. Psbudo-Chrts. Or, He taught natural
righteousness, those tilings which natural reason ti
as chastity, humility, anil the like, which all men of them-
to be goods. Such things arc necessary to he
taught not so much for the sake of making them known
as for stirring the heart. For beneath the prevalence
carnal delights the knowledge of natural righteousn
forgotten. When then a teacher beg denounce carnal
sins, his teaching docs not bring up a new knowledge, hut
lis to memory one that had hi i gotten. Hut He
preached the Gospel, in telling of good things which the
ancients had manifestly not heard of, as the happiness of
heaven, the resurrection of the dead, and the like. Or, lie
taught by interpreting the prophecies concerning Hiim
lie preached by declaring the benefits that were to come
from Himself. Kkmig. That the teacher should study to
commend his teaching by his own virtuous conduct
conveyed in those words, healing every sort of diteai
malady among the people; maladies of the body. a of
the soul. Psi D~DO-ChRY8, Or. by we may understand
any passion of the mind, as avarice, lust, and such like; by
malady unbelief, that is, weakness of faith. Or, the d
are the more grievous pains of the body, the maladies the
slighter. As He cured the bodily pains by virtue of 1 lis divine
power, so He cured the spiritual by the word of His mercy.
He first teaches, and then performs the cures, fort?
First, that what is needed most may come first ; i\)v it is the
word of holy instruction, and not miracles, that edify the
mdly, I Lching ia commended by miracles,
not the convene. ( We must consider that when M
great change is being wrought, as the introduction of a new
polity, God is wonl to work miracles, giving pledges of His
power to these who are to nv, i\e His law s. Thus w hen 11 I
WOUld make man. lie first Created I world, and then at
Length gave man in paradise a law. When He would dis-
pense a law to the holy Noah. He shewed truly gnat S
ders; ;ni(! again when Hi- was about to ordain the Law
for the .lews, lie shewed great prodigies, and then at
VER. 23 25. ST. MATTHEW. 143
length gave them the commandments. So now when abont
to introduce a sublime discipline of life, He first provided
a sanction to His instructions by mighty signs ; because the
eternal kingdom He preached was not seen, by the things
which did appear, He made sure that which as yet did not
appear. Gloss. Because preachers should have good testi- Gloss, ap.
mony from those who are without, lest if their life is open nse m#
to censure, their preaching be contemned, he adds, And the
fame of Him went abroad through all Syria. Raban. Syria
here is all the region from Euphrates to the Great sea, from
Cappadocia to Egypt, in which is the country of Palestine,
inhabited by Jews. Chrys. Observe the reserve of the
Evangelist ; he does not give an account of any one of the
various cases of healing, but passes in one brief phrase an
abundance of miracles, They brought to Him all their sick.
Remig. By these he would have us understand various but
slighter diseases ; but when he says, seized with divers sick-
nesses and torments, he would have those understood, of
whom it is subjoined, and who had daemons . Gloss. ' Sick-
ness' means a lasting ailment ; ' torment' is an acute pain, as
pleurisy, and such like ; they who had daemons are they who
were tormented by the daemons. Remig. ' Lunatics' are so
called from the moon ; for as it waxes in its monthly seasons
they are tormented. Jerome. Not really smitten by the
moon, but who were believed to be so through the subtlety
of the daemons, who by observing the seasons of the moon,
sought to bring an evil report against the creature, that it
might redound to the blasphemy of the Creator. Aug. Dae- Aug. de
Civ Dei
mons are enticed to take up their abode in many creatures, xxi' G# '
(created not by themselves but God,) by delights adapted to
their various natures ; not that they are animals, drawn by
meats; but spirits, attracted by signs which agree with each
one'i taste. Baban. Paralytica are those whose bodies have
their n< lackened or resolved, from a Ore k word signi-
fying this. PgBi DO-CheYS. In some places it is, lie cured
mam/; but here, lie cnri'd them, meaning ' all ;' as a IICW
physician first entering a town cures all who come to him
to b od opinion concerning himself. Chrys. lie
quires no direct profession of faith from them, both because
He had not yet given them any proofs of 11 is miraculous
144 GOSPEL ACCORDING TO BT. MATTHEW, CHAP. IV.
power, and because in bringing their sick from far they liad
shewn no small faith. RABAN. The crowds that followed
Him consisted of tour sorts of men, some followed for the
heavenly teaching as disciples, some for the curing of their
diseases, some from the reports concerning Him alone, and
curiosity to find whether they were true ; others from envy,
wishing to catch llim in some matter that they might act
Him. Mystically, Syria is interpreted ' lofty/ Galilee, ' turn-
ing/ or 'a wheel:' that is, the Devil and the world; the
Devil is both proud and always turned round to the bottom ;
the world in which the fame of Christ went abroad thn
preaching : the diemoniacs are the idolaters ; the lunatics,
Gloss. ap. the unstable; the paralytics, the slow and careless. Gi
The crowds that follow the Lord, are they of the Church,
which is spiritually designated by Galilee, passing to virtu-
ousness; Decapolis is he who keeps the Ten Command-
ments; Jerusalem and Judaea, he who is enlightened by the
\i>ion of peace and confession; and beyond Jordan, he who
having passed the waters of Baptism enters the land of pro-
mise. R.EMIG. Or, they follow the Lord from Galilee, that
is, from the the unstable world ; from Decapolis, (the country
often towns,) signifying those who break the Ten Com-
mandments; and from Jerusalem, because before it was pre-
served unhurt in peace; and from Jordan, that is, from the
confession of the Devil ; and from beyond Jordan, they who
were first planted in paganism, but passing the water of
Baptism came to Christ.
CHAP. V.
1. And seeing the multitudes, He went up into
a mountain : and when He was set, His disciples
came unto Him.
2. And He opened His mouth, and taught them,
saying,
3. Blessed are the poor in spirit : for theirs is
the kingdom of heaven.
Pseudo-Chrys. Every man in his own trade or profession
rejoices when he sees an opportunity of exercising it ; the
carpenter if he sees a goodly tree desires to have it to cut
down to employ his skill on, and the Priest when he sees
a full Church, his heart rejoices, he is glad of the occasion to
teach. So the Lord seeing a great congregation of people
was stirred to teach them. Aug. Or He may be thought to Aug. de
have sought to shun the thickest crowd, and to have ascended ?°"g
the mountain that He might speak to His disciples alone.
Chrys. By not choosing His seat in the city, and the market Chrys.
place, but on a mountain in a desert, He has taught us to do
nothing with ostentation, and to depart from crowds, above
all when we are to be employed in philosophy, or in speaking
of serious things. Remig. This should be known, that the
Lord had three places of retirement that we read of, the
ship, the mountain, and the desert; to one of these He was
wont to withdraw whenever He was pressed by the mul-
titude. JEROME. Some of the less learned brethren suppose
the Lord to have spoken what follows from the Mount of
Olives, which is by no means the ease; what went before
and what follows fixes the place in Galilee. a Mount Tabor,
* .Mount Tabor is moitciil by the Mount. The mount of the Beatitu
i is .Hid by tradition coming down Recording to modern traveller! lies
to the pn to be tl of near to C pernaum, and ten railei
th<- 'I Jerome north of Mount Tabor. See Gr< .wii,
i only author ■ !. ii. 204 ; Pocooke'n D< crip.
ol it as the scene ol" the Sermon on the of the Eattj vol. ii. 07.
VOL. I. L
"1 16 gPJ r. \< OORDIHG TO CHAP. V,
wc may suppose, or any other high mountain. ChRYS. JFe
uscriulfil a moii at it i a, first, that He might fulfil the pro-
Is. 40, 9. phecy of Esaias, Get thee up into a mountain; secondly,
to shew that as well he who teaches, as he who hears the
righteousness of God should stand on an high ground of
spiritual virtues; for none can abide in the valley and speak
from a mountain. If thou stand on the earth, speak of
the earth ; if thou speak of heaven, stand in heaven. Or,
lie ascended into the mountain to shew that all who would
learn the mysteries of the truth should go up into the Mount
P§. 68, of the Church of which the Prophet speaks, The hill of God
is a lull of fatness. HlLABY, Or, He ascends the mountain,
because it is placed in the loftiness of His Father's Majesty
Aug.de that He gives the commands of heavenlv life. An.. Or, He
Dom.'in ascends the mountain to shew that the precepts of righteous-
Mont. i. i. ncss given by God through the Prophets to the Jews, who
were yet under the bondage of fear, were the lesser com-
mandments ; but that by His own Son were given the greater
commandments to a people which lie had determined to
deliver by love. JEROME. He spoke to them sitting and not
standing, for they could not have understood Him hail He
appeared in His own Majesty. Arc. Or, to teach sitting is
the prerogative of the Master. HU tUidplei came to Him,
that they who in spirit approached more nearly to keeping
His commandments, should also approach Him nearest with
their bodily presence. EU.BANU8. Mystically, this sitting
down of Christ is His incarnation; had He not taken
Aii^.de on Him, mankind could not have come unto Him. A
Bv.il i'). ^ causes a thought how it is that Matthew relates this
sermon to have been delivered by the Lord sitting on the
mountain; Luke, as He stood in the plain. This diversity
in their accounts would lead us to think that the occasions
were different. Why should QOt Christ repeat once more
what He said before, or do once more what He hail done
before? Although another method of reconciling the two
may occur to us ; namely, that our Lord was first with His
disciples alone on some more lofty peak of the mountain
when He chose the twehc J that He then descended with
them not from the1 mountain entirely, but from the top to
some expanse of level ground in the side, capable of holding
VER. 1 — 3. ST. MATTHEW. 147
a great number of people ; that He stood there while the
crowd was gathering around Him, and after when He had
sate down, then His disciples came near to Him, and so to
them and in the presence of the rest of the multitude He
spoke the same sermon which Matthew and Luke give, in
a different manner, but with equal truth of facts.
Greg. When the Lord on the mountain is about to utter Greg.
His sublime precepts, it is said, Opening His mouth He taught t °™ '
them, He who had before opened the mouth of the Prophets.
Remig. Wherever it is said that the Lord opened His mouth,
we may know how great things are to follow. Aug. Or, Aug. de
the phrase is introductory of an address longer than ordi- j^JJ j^
nary. Chrys. Or, that we may understand that He some-
times teaches by opening His mouth in speech, sometimes
by that voice which resounds from His works. Aug. Who- Aug. ubi
ever will take the trouble to examine with a pious and sober sup*
spirit, will find in this sermon a perfect code of the Christian
life as far as relates to the conduct of daily life. Accordingly
the Lord concludes it with the words, Every man who hear-
eth these ivords of Mine and doeth them, I will liken him to
a wise man, §c.
Aug. The chief good is the only motive of philosophical Aug. De
enquiry; but whatever confers blessedness, that is the chief jv* 'J e1'
good ; therefore lie begins, Blessed are the poor in spirit.
Id. Augmentation of ' spirit' generally implies insolence and Id. de
pride. For in common speech the proud are said to have kN[™[' j"j
a great spirit, and rightly — for wind is a spirit, and who
docs not know that we say of proud men that they are
'.swollen,' 'puffed up.' Here therefore by poor in spirit
arc rightly understood ' lowly/ ' fearing God/ not having
a puffed-up spirit. Chrys. Or, He here calls all loftiness
of soul and temper spirit; for as there are many humble
against their will, constrained by their outward condition,
they have no praise; the blessing is on those who humble
themselves by their own choiee. Thus He begins at once
at the loot, polling up pride which is the root and source of
all evil, setting up M its opposite humility as a firm foun-
dation. If this bo well laid, other virtues may be firmly
built thereon; if that be lapped; whatever good you gather
148 Q06PBL \< < ORBING 10 CH LP. v.
upon it perishes. Pseudo-Chrys. Blessed err tin poor in
spirit*, or, according to the literal rendering of the Gi
1 they who beg/ that the humble may learn that they should
be ever begging at God's almshouse. Tor there are many
naturally humble and not of faith, who do not knock at
God'fl almshouse: but tluv alone are humble who are so
of faith. CHRTS. Or, the poor in spirit may be those who
fear and tremble at God'i commandments, whom the Lord
by the Prophet Isaiah commends. Though why more than
simply humble? Of the humble there may be in this place
Aug. obi but few, in that again an abundance. Ar<.. The proud -
an earthly kingdom, of the humble only is the kingdom of
Heaven. P&El DO-ChEYS, For as all other vices, but chiefly
pride, casts down to hell; so all other virtues, but chiefly
humility, Conduct to Heaven; it is proper that he that hum-
bles himself should be exalted. Ji.ko.mk. The poor Ml spirit
are those who embrace a voluntary poverty for the sake of
Ambros. the Holy Spirit. AMBROSE. In tin1 eye of [leaven blessed-
ciWj i. 16 11( ss begins there where misery begins in human estimate n.
Glos . GLOSS. The riches of Heaven are suitably promised to those
mtcr m. wjiq aj ^^ prc;.c.ut ,irc Ul poverty.
5. b Blessed are the meek: for they shall inherit
the earth.
Anii.ms. Ambrose. When I have learned contentment in poverty,
c. r. 20. ^IC noxt ksson is to govern my heart and temper. lor
what good is it to me to be without worldly things, unless
I have besides a meek spirit'.' It suitably follows, there-
Aup. fore, Blessed are tin meek. Aug. The meek are they who
M '.'.' ' i"., resist not irrongs, and Lri\e way to evil; but orei evil
Amhros. of good. Ambrose. Soften th refore your temper that you
u ! M11>" be m»t angry, at hast that you be angry, and sin no/, [I
a noble thing to govern passion by reason; nor is it ■
• l li ' hc.iti «• roi' veiici t and /> according to the On
— and bftl U ii. il Dote, 'Hint all the Latin lathers (with I
tur imi. G prion pf Hilary on Pa. 118.) follow-
— bal S. i i it i «_r t
in;' it :n.i\ be remarked morOOTtf b Verses 4 ami ."> ed in
tint the anthur followi the order of the Vulg.
VER. 5. ST. MATTHEW. 149
virtue to check anger, than to be entirely without anger,
since one is esteemed the sign of a weak, the other of
a strong, mind. Aug. Let the unyielding then wrangle Aug. ubi
and quarrel about earthly and temporal things, the meek are sup"
blessed, for they shall inherit the earth, and not be rooted
out of it ; that earth of which it is said in the Psalms, Thy Ps. 142.5.
lot is in the land of the living, meaning the fixedness of
a perpetual inheritance, in which the soul that hath good
dispositions rests as in its own place, as the body does in
an earthly possession, it is fed by its own food, as the body
by the earth; such is the rest and the life of the saints.
Pseudo-Chrys. This earth as some interpret, so long as
it is in its present condition is the land of the dead, seeing
it is subject to vanity; but when it is freed from corrup-
tion it becomes the land of the living, that the mortal may
inherit an immortal country. I have read another expo-
sition of it, as if the heaven in which the saints are to dwell
is meant by the land of the living, because compared with
the regions of death it is heaven, compared with the heaven
above it is earth. Others again say, that this body as
long as it is subject to death is the land of the dead,
when it shall be made like unto Christ's glorious body,
it will be the land of the living. Hilary. Or, the Lord
promises the inheritance of the earth to the meek, mean-
ing of that Body, which Himself took on Him as His
tabernacle ; and as by the gentleness of our minds Christ
dwells in us, we also shall be clothed with the glory of
IIi> renewed body. Ciirys. Otherwise; Christ here has
mixed things sensible with things spiritual. Because it
is commonly supposed that he who is meek loses all that
he possesses, Christ here gives a contrary promise, that he
who is not forward shall possess his own in security, but
that he of a contrary disposition many times loses his
soul and his paternal inheritance. But because the Pro-
phet had laidj The meek shall inherit the earth, lie used P§. 86, 11.
6 well-known words in conveying Mis meaning, (n.o^s. GHoM.ord.
The meek, who bare possessed themselves, shall poss.
the inheritance of the Father; to j)us>e<s i^ more
than to haw, many things which we lose iiu-
mediatelj .
L50 SPM \« - ORDING ro < II LP. v.
4. Blessed are they that mourn: for they Bhall l>e
comforted.
Ambros. AMBROSE. When you liavc done thus much, attained
both poverty and meekness, remember that you are a tin-
ner, mourn your Bins, ;^ He proceeds, Ble$$ed arc they that
mourn. And it is suitable that the third blessing should be
of those that mourn for sin, for it is the Trinity tli.it forgives
sin. HILARY. Those that mourn, that is, not loss of kindred,
affronts, or losses, but who weep for past sins. Pa i do-
Chry8. And they who weep for their own sins are blessed,
but much more so who weep for others' sins; so should all
teachers do. Jerome. For the mourning here meant is not
for the dead by common course of nature, but for the (had
in sins and vices. Thus Samuel mourned for Saul, thus the
Apostle Paul mourned for those who had not performed
penance after uncleanness. Pseudo-Chrys, The comfort of
mourners is the ceasing of their mourning; they then who
mourn their own sins Bhall be consoled when they have
received remittance thereof. C h k\ -. And though it were
enough for such to receive pardon, yet He rests not His
mercy only there, but makes them partaken of many com-
forts both here and hereafter. Qod'l mercies are always
greater than our troubles. Psettdo-Chrys. 15ut they also
who mourn for others' sins shall be comforted, inasmuch as
they Bhall own God's providence In that worldly generation,
understanding that they who had perished were no! of God,
out of whose hand none can snateh. For these Leaving
mourn, they Bhall be comforted in their own blessedi,
Aug. Ai o. Otherwise; mourning is Borrow for the loss of what is
.'*■"., dear; but those that are tamed to God lose the things ti.
thev held dear in this world ; and as thev have now no
*
longer any joy in such things as before they had joy in, their
row may n i be healed till th( re ii formed within them
a love ■ ,ial things. They shall then be comforted by the
Holy Spirit, who is th chiefly called The Paracl
that is, 'Comforter; hal for the h>^s of their temporal
. they Bhall gain eternal joys. (im^. Or, by liiourn-
ing, two KiiuN of Borrow are intended ; one for the miseri
of this world, one for lack of heavenly things; so la!
VER. 6. ST. MATTHEW. 151
daughter asked both the upper and the lower springs. This
kind of mourning none have but the poor and the meek, who
as not loving the world acknowledge themselves miserable,
and therefore desire heaven. Suitably, therefore, consolation
is promised to them that mourn, that he who has sorrow at
this present may have joy hereafter. But the reward of the
mourner is greater than that of the poor or the meek, for to
rejoice in the kingdom is more than to have it, or to possess
it ; for many things we possess in sorrow. Chrys. We may
remark that this blessing is given not simply, but with great
force and emphasis; it is not simply, 'who have grief/ but
who mourn. And indeed this command is the sum of all
philosophy. For if they who mourn for the death of children
or kinsfolk, throughout all that season of their sorrow, are
touched with no other desires, as of money, or honour, burn
not with envy, feel not wrongs, nor are open to any other
vicious passion, but are solely given up to their grief; much
more ought they, who mourn their own sins in such manner
as they ought to mourn for them, to shew this higher
philosophy.
6. Blessed are they which do hunger and thirst
after righteousness : for they shall be filled.
Ambrose. As soon as I have wept for my sins, I begin to Ambros.
hunger and thirst after righteousness. He who is afflicted ubl sup*
with any sore disease, hath no hunger. Jerome. It is not
enough that we desire righteousness, unless we also suffer
hunger for it, by which expression we may understand that
we are never righteous enough, but always hunger after works
of righteousness, Pseudo-Chrys. All good which men do
not from love of the good itself is unpleasing before God.
He hungers after righteousness who desires to walk according
to the righteousness of God; lie thirsts after righteousness
who desirea to get the know lodge thereof. Chrys. lie may
ii either general righteousness, or that particular virtue 4 Kao6\ou
which is tin: opposite Of COTetOUSness. As lie was going on aP(T71'
peak of merer, He shews beforehand of what kind our
mercy should he, that it should not he of the gains of plunder
or COVetOUSnesSj hence lie ascribes to righteousness that
] ■ 2 6PJSL \< < OBDtNG PO I ffAP. S .
wbicfa is peculiar to avarice, namely, to hanger and thirst.
HiiiAKY. The bleasednesa which lie appropriates to those
who hunger and thirst after righteousness shews that the
deep Longing of the saints for the doctrine of God shall
receive perfect replenishment in heaven ; then they shall be
filled. Ps] i DO-Chryb. Such is the bounty of a rewarding
God, that His gifta are greater than the desirea of the saints.
Aug. ubi Ai (.. Or lie Bpeakfl of food with which they shail be filled at
Bu^' this present; to wit, that food of which the Lord spake, My
il is to (h) the will of My Father, that is, righteOUSneSSj
and that water of which whoever drinks it shall be in him
a fell of water springing nj> to life eternal. Chrys, Or,
this is again a promise of a temporal reward j fur as &
Ousnesa is thought to make many rich, lie atlirms on the
contrary that righteousness rather makes rich, for He who
loves righteousness possesses all things in safety.
7. Blessed arc the merciful : for they shall obtain
mercy.
Gloss. Gloss. Justice and mercy are so united, that the I
ought to be mingled with the other; justice without mercy
is cruelty; mercy without justice, profusion —hence II
miaeri- on to the one from the other. RkMIG. The merciful is he
who has a sad heart; he counts others' miaery his own,
and i> sad at their grief as at his own. JEROME. M
1 lie is not s;iid only of alms, but is in everv sin of a brother,
A,,-. if we bear one another's burdens. A.UO. He pronoun
Qbirap. those blessed who succour the wretched, because they are
rewarded in being thei delivered from all misery; as
it follows, for they shall obtain mercy, Hilary. So greatly
is God pleased with our feelinga of benevolence towarda all
Q, tli.it lie will bestow His own mercy only on the mer-
ciful. Chrys. The reward fa ems at first to be only
an equal return; but indeed it is much more; for human
i divine men not to be put on an equality.
. Gloss, Justly is mercy dealt out to the merciful, that tl
should receive more than they had deserved; and as he
who has more than enough r< more than he who has
VER. 8.
ST. MATTHEW.
153
only enough, so the glory of mercy is greater than of the
things hitherto mentioned.
8. Blessed are the pure in heart : for they shall
see God.
Ambrose. The merciful loses the benefit of his mercy Ambros.
unless he shews it from a pure heart; for if he seeks to Jj ^
have ,whereof to boast, he loses the fruit of his deeds; the
next that follows therefore is, Blessed are the pure in heart. ~\
Gloss. Purity of heart comes properly in the sixth place, Gloss, ap.
because on the sixth day man was created in the image of rnse m*
God, which image was shrouded by sin, but is formed anew
in pure hearts by grace. It follows rightly the before-
mentioned graces, because if they be not there, a clean heart
is not created in a man. Chrys. By the pure are here*
meant those who possess a perfect goodness, conscious to
themselves of no evil thoughts, or again those who live in
such temperance as is mostly necessary to seeing God, ac-
cording to that of St. Paul, Follow peace with all men, and
holiness, icithout which no man shall see God. For as there
are many merciful, yet unchaste, to shew that mercy alone
is not enough, He adds this concerning purity. Jerome.
The pure is known by purity of heart, for the temple of
God cannot he impure. Pseudo-Chrys. He who in thought
and deed fulfils all righteousness, sees God in his heart, for
hteousness is an image of God, for God is righteousness.
far as any one ha3 rescued himself from evil, and works
things that are good, so far does he see God, either hardly,
or fully, or sometimes, or always, according to the capa-
bilities of human nature. But in that world to come the
pure in heart shall see God face to face, not in a glass, and
in enigma as here. Aug. They are foolish who seek to sec Aug.
God with the bodily eye, leeing He is seen only by the j,
heart, ai it is elsewhere written, Tn singleness of Heart seek \ ns&. l, l.
ye Him; the heart is the same as is here called the
heart. In. Bat if spiritual eyes in the spiritual body .
shall be able onrj I o much as they we now have can ._.,
tee, undoubtedly God will not be able to be seen of them, [d ,
eeing God ii the reward of faith; to which I'lnlnyr fr'"- *^*
'rm. in
out. i. 2.
(fiv. Dei,
lion occ.
15 t GOSPEL hi I OBDIJIG EO I SAP, v.
Acts i-5, 9. hearts arc made pure by faith, as it is written, cleansing their
hearts by faith ; but the present verse proves this still more
Aup.de strongly. Id. No one Beeing God can be alive with the life
men have on earth, or with these our bodilv senses. Unl
Litenuiii
xii.26. one die altogether out of this life, cither by totally departing
from the body, or so alienated from carnal lusts that he may
truly Bay with the Apostle, whether in the body or out of the
body, I cannot tell, he is not translated that he should sec
Gloss. this virion. GLOSS. The reward of these is greater than the
reward of the first; being not merely to dine in the King's
court, but further to sec His face.
9. Blessed are the peacemakers : for they shall he
'called the children of God.
Ambros. AMBROSE. AYhen you have made your inward parts clean
nbisup. from every spot of sin, that dissensions and contentions may
not proceed from your temper, begin peace within yourself,
Aug. Civ. that so you may extend it to others. Aro. Peace is the
Dei, mx. fjXC(]ncss of order; by order, 1 mean an arrangement of
things like and unlike, giving to each its own place. And
as there is no man who would not willingly have joy, so is
there no man who would not have peace; since even those
who go to war desire nothing more than by war to come
pacifici. to a glorious peace. JEROME. The peacemakers are pro-
nounced blessed, they namely who make peace first within
their own hearts, then between brethren at variance. For
what avails it to make peace between Others, while in your
An?. own heart arc wars of rebellions vices. An.. The peaee-
Moiit i"'' ,n:i^irs within themselves arc they who having stilled all
disturbances of their spirits, having subjected them to reason,
have overcome their carnal desires, and become the kingdom
of God. There all things are so disposed, thai that which
is most chief and excellent in man, governs those parts
which we have in common with the brutes, though they
;le against it ; nay even that in man which is excellent
is subjected to a yet greater, namely, the very Truth, the
i of God. For it would not be able to govern what
is inferior to it, if it were not subject to what is above it.
VER. 10. ST. MATTHEW. 155
And this is the peace which is given on earth to men of
good will. Id. No man can attain in this life that there Aug. Re-
be not in his members a law resisting the law of his mind. tract-1-19«
But the peacemakers attain thus far by overcoming the lusts
of the flesh, that in time they come to a most perfect peace.
Pseudo-Chrys. The peacemakers with others are not only
those who reconcile enemies, but those who unmindful of
wrongs cultivate peace. That peace only is blessed which
is lodged in the heart, and does not consist only in words.
And they who love peace, they are the sons of peace.
Hilary. The blessedness of the peacemakers is the reward
of adoption, they shall be called the sons of God. For God
is our common parent, and no other way can we pass into
His family than by living in brotherly love together. Chrys.
Or, if the peacemakers are they who do not contend one
with another, but reconcile those that are at strife, they are
rightly called the sons of God, seeing this was the chief
employment of the Only-begotten Son, to reconcile things
separated, to give peace to things at war. Aug. Or, because
peace is then perfect when there is no where any opposition,
the peacemakers are called the sons of God, because nothing
resists God, and the children ought to bear the likeness of
their Father. Gloss. The peacemakers have thus the place Gloss, ap.
of highest honour, inasmuch as lie who is called the king's Anselm-
son, is the highest in the king's house. This beatitude is
placed the seventh in order, because in the sabbath shall
given the repose of true peace, the six ages being passed
away.
10. Blessed are they which are persecuted for
righteousness' sake: for theirs is the kingdom of
heaven.
Chrys. Blessed arc they who suffer persecution for righie-
outness' soke, that is for virtue, for defending others, for
-,-, for all these things are spoken of under the title of
righteousness. This follows the beatitude upon the peace-
makers, that ire may net be led to suppose that it is good
• peace at .'til times. A.uo. When peace is once firmly srri.,. in
Munt. i. 2.
L56
GOSPl 1 V I ORD1NG TO
< ii \r. v.
3, 2. 3.
established within, whatever persecutions lie who has been
cast without raises, or carries on, lie increases that glory
which is in the sight of God. Jerome. For righteousm
sake lie addi expressly, for many suffer persecution for their
sins, and are not therefore righteous. Likewise consider how
the eighth beatitude of t lie true circumcision i> terminated
vid. iM.ii. by martyrdom. Pseudo-Ckbys. He said not, Bleated arc
they who Buffer persecution of the Gentiles; that we may
not suppose the blessing pronounced on those only who are
persecuted for refusing to sacrifice to idols; yea, whoever
Buffers persecution of heretics because he will not forsake
the truth is likewise bleated, seeing he sutlers for righteous-
ness. Moreover, ii' any of the great ones, who seem to be
Christians, being corrected by you on account of his sins,
shall p( rsecute you, you are blessed with John the Baptist.
I'm' if the Prophets arc truly martyrs when they are killed
1 y their own countrymen, without doubt he who suffers
in the cause of God has the reward of martyrdom though
lie Buffers from his own people. Scripture therefore d
not mention the persons of the pi rsecutort, but only the
LSe of persecution, that you may learn to look, not by
whom, but why you suffer. Hilary. Thus, lastly, He in-
cludes those in the beatitude whose will is ready to Buffer
all things for Christ, who is our righteousness. For ti.
then also is the kingdom preserved, for they arc in the
Contempt of this world poor in spirit. Arc. Or, the eighth
beatitude, as it were, returns to the commencement, because
it skews the perfect complete character. In the 6rst then
and the eighth, the kingdom of heaven is named, for the
' n go to make the perfect man, the eighth manifests and
\ proves bis perfectness, that all may be conducted to per,
' tion by these Btej
Amt.ros AnBEotE, Otherwise; the first kingdom of heaven was
promised to the Saints, in deliverance from the body; the
rod, that after the resurrection they should be with Christ.
It after your resurrection you Bhall begin to pots m the
th delivered from death, and in that possession shall
find eo ofort. Pleasure follows comfort, ami Divine mercy
pleasure. Bui on whom (i mercy, him He calls, and
he whom lb- calls, beholds 1 1 mi that called him. He who
Alio;.
obi sup,
iii Lue.
\i. 23.
VER. 10. ST. MATTHEW. 157
beholds God is adopted into the rights of divine birth, and
then at length as the son of God is delighted with the riches
of the heavenly kingdom. The first then begins, the last is
perfected. Chrys. Wonder not if you do not hear f the
kingdom' mentioned under each beatitude ; for in saying
shall be comforted, shall find mercy, and the rest, in all these
the kingdom of heaven is tacitly understood, so that you
must not look for any of the things of sense. For indeed he
would not be blessed who was to be crownecTwith those things
which depart with this life. Aug. The number of these sen- Aug. ubi
tences should be carefully attended to ; to these seven de- sup*
grees of blessedness agree the operation of that seven-form
Holy Spirit which Isaiah described. But as He began from
the highest, so here He begins from the lowest; for there
we are taught that the Son of God will descend to the lowest ;
here that man will ascend from the lowest to the likeness of
God. Here the first place is given to fear, which is suitable
for the humble, of whom it is said, Blessed are the poor in
spirit, that is, those who think not high things, but who fear.
The second is piety, which belongs to the meek ; for he who
seeks piously, reverences, does not find fault, does not resist;
and this is to become meek. The third is knowledge, which
belongs to those that mourn, who have learned to what evils
they are enslaved which they once pursued as goods. The
fourth, which is fortitude, rightly belongs to those who hunger
and thirst, who seeking joy in true good?, labour to turn
away from earthly lusts. The fifth, counsel, is appropriate
for the merciful, for there is one remedy to deliver from so
great evils, viz. to give and to distribute to others. The sixth
is understanding, and belongs to the pure in heart, who with
purged eye can see what eye seeth not. The seventh is
wisdom, and may be assigned to the peacemakers, in whom
is no rebellions motion, but they obey the Spirit. Thus
Uie one reward, the kingdom of heaven, is put forth under
various names. In the first, as was right, is placed the king-
dom of heaven, which is the beginning of perfect wisdom;
as If it should he laid, The fear of the Lord U the beginning
of wisdom. To the meek, an inheritance, as to those who
with piety ieek the execution of a father's will. To those
that mourn, comfort, as to persons who know what th
158 8P] i. \< I ORDING 10 « ii \i\ v.
had lost, and in what they were immersed. To the hungry,
plenty, as a refreshment to those irho labour for salvation.
To the merciful, mercy, that to those who have followed
the best counsel, that may be shewed which they have
shewed to others. To the pure in heart the faculty of see-
ing God, as to men bearing a pure eye to understand the
things of eternity. To the peacemakers, the likeness of
God. And all these things we believe may be attained in
this life, as we believe they were fulfilled in the A]
for as to the things after this life they cannot be expla-
in any words.
11. Blessed are ye, ^lien men shall revile you, and
persecute you, and shall say all manner of evil against
you falsely, for My Bake.
12. Rejoice, and be exceeding glad : for great is
your reward in heaven : for so persecuted they the
prophets which were before you.
Rabanus. The preceding blessings were general; He now
begins to address His discourse to them that were present,
foretelling them the persecutions which they should Buffer
Aug. ubi for His name. Art.. It may be asked, what difference tin
sup* is between 'they Bhall revile \oii/ ami 'shall speak all manner
of evil of you/ to revile, it may be said, being but to speak
evil of. But a reproach thrown with insult in the fact
one present is a different thing from a slander east on the
character of the absent. To persecute includes both open
violence and secret wares. P81 I DO-ChBYS. 1 > u t if it be true
that he who offers a cup of water does not Lose Ins reward,
consequently he who has been wronged but by a single word
of calumny, shall not be without a reward Hut that the re-
Filed may ha\e a claim to this blessing, two thingl are m ■
sary, it must be false, and it must be tor Qod'i sake; other-
wise hi' has not tin* reward of this blessing: therefore He
Aug. adds, falsely, for My take, Ai<;. This 1 suppose was added
Monti?* because of these who irish to boast of persecutions and evil
reports of t hi ir shame, and therefore claim to belong to Christ
because many evil thingl are said of them; but either these
VER. 11, 12. ST. MATTHEW. 159
are true, or when false yet they are not for Christ's sake.
Greg. What hurt can you receive when men detract from Greg.
you, though you have no defence but only your own con- jg^J.11}
science ? But as we ought not to stir up wilfully the tongues 9- 17.
of slanderers, lest they perish for their slander, yet when
their own malice has instigated them, we should endure it
with equanimity, that our merit may be added to. Rejoice,
Pie says, and exult, for your reward is abundant in heaven.
Gloss. Rejoice, that is, in mind, exult with the body, for Gloss, ap.
your reward is not great only but abundant in heaven. Aug.
J & Au
Ansel m.
Au°\
Do not suppose that by heaven here is meant the upper Serm. in
regions of the sky of this visible world, for your reward is ]VI°nt-
not to be placed in things that are seen, but by in heaven
understand the spiritual firmament, where everlasting right-
eousness dwells. Those then whose joy is in things spiritual
will even here have some foretaste of that reward ; but it
will be made perfect in every part when this mortal shall
have put on immortality. Jerome. This it is in the power
of any one of us to attain, that when our good character is
injured by calumny, we rejoice in the Lord. He only who
seeks after empty glory cannot attain this. Let us then re-
joice and exult, that our reward may be prepared for us in
heaven. Pseudo-Chris. For by how much any is pleased
with the praise of men, by so much is he grieved with their
evil speaking. But if you seek your glory in heaven, you
will not fear any slanders on earth. Gim.'. oily. Yet ought Greg,
we sometimes to check our defamers, lest by spreading evil eJJJj,11}
reports of us, they corrupt the innocent hearts of those who (J- 17«
might hear good from us. Gloss. He invites them to pa- Gloss.
tience not only by the prospect of reward, but by example, non occ#
when He adds, for so persecuted they the Prophets who were
before you. Rbmig. For a man in sorrow receives great
comfort from the recollection of the sufferings of others,
who ' before him as an example of patience; as if He
had said, Remember that ye are His Apostles, of whom also
they were Prophet I ■ . . At the same time He signifies
Hi* equality il] honour with His Father, as if He had said,
Ai they suffered for My Father, so shall ye suffer for Me.
And in laying, The Prophets who were before you, He
teaches that they themselves are already become Prophets.
160 Q06P1 I kOOORDING TO I n kP. v.
Aug. ubi AUG. Persecuted He | .urallv, comprehending both re-
proaches and defamation of character.
13. Ye are the salt of the earth: but if the >alt
have lost his savour, wherewith shall it be salted .;
it is thenceforth good for nothing, but to be east out,
and to be trodden under foot of men.
Chryjs. When He had delivered to His Apostles such sub-
lime precepts, so much greater than the precepts of the Law,
that they might not be dismayed and say, How shall we
be able to fulfil these things*." lie soothes their fears by
mingling praises with His instructions, saying, Ye are
the salt of the earth. This shews them how necessary
were these precepts for them. Not for your own salvation
merely, or for a single nation, but for the whole world is
this doctrine committed to you. It is not for you then
to flatter and deal smoothly with men, but, on the contrary,
to be rough and biting as salt is. When for thus offend-
ing men by reproving them ye are reviled, rejoice ; for this
is the proper effect of salt, to be harsh and grating to the
depraved palate. Thus the evil speaking of others will
bring you no inconvenience, but will rather be a testimony
of your firmness. HlLABY. There may be here seen a
propriety in our Lord's language; which may be gath<
by considering the Apostles' office, and the nature of
salt. This, used as it is by men for almost every pur-
pi Be, preserves from decay those bodies which are sprinkled
with it; and in this, as well as in every sense of its
flavour as a condiment, the parallel is most exact. The
Apostles arc preachers of lua\cnl\ things, ami thus, as
it weir, salten frith eternity; rightly called the salt uf
the earth) as by the virtue of their teaching, they,
were, salt and preserve bodies for eternity. ElEM1G. M
over, salt is changed into another kind of substance by
three means, water, the heat of the sun, and the breath
of the wind. Thus Apostolical men also were changed
into spiritual regeneration by the water of baptism, the
heat of love, and the breath of the Holy Spirit. That
heavenly wisdom also, which the Apostles preached, dries
VER. 13. ST. MATTHEW. 161
up the humours of carnal works, removes the foulness and
putrefaction of evil conversation, kills the work of lustful
thoughts, and also that worm of which it is said their worm Is. 66, 24.
dieth not. Remig. The Apostles are the salt of the earth,
that is, of worldly men who are called the earth, because
they love this earth. Jerome. Or, because by the Apostles
the whole human race is seasoned. Pseudo-Chrys. A doctor
when he is adorned with all the preceding virtues, then is
like good salt, and his whole people are salted by seeing
and hearing him. Remtg. It should be known, that in the
Old Testament no sacrifice was offered to God unless it were
first sprinkled with salt, for none can present an acceptable
sacrifice to God without the flavour of heavenly wisdom.
Hilary. And because man is ever liable to change, He
therefore warns the Apostles, who have been entitled the salt
of the earth, to continue stedfast in the might of the power
committed to them, when He adds, If the salt have lost its
savour, wherewith shall it be salted? Jerome. That is, if
the doctor have erred, by what other doctor shall he be
corrected ? Aug. If you bv whom the nations are to be Aug.
salted shall lose the kingdom of heaven through fear of MonU .ft
temporal persecution, who are they by whom your error
shall be corrected ? Another copy has, If the salt have lost
all sense, shewing that they must be esteemed to have lost
their sense, who either pursuing abundance, or fearing lack
of temporal goods, lose those which are eternal, and which
iiK.n can neither give nor take away. Hilary. But if the
doctors having become senseless, and having lost all the
savour they once enjoyed, are unable to restore soundness to
things corrupt, they are become useless; and are thence-
forth Jit only to be cast out and trodden by men. JEROME.
The illustration is taken from husbandry. Salt, though it be
necessary for seasoning of meats and preserving flesh, has
no further use. Indeed we read in Scripture of vanquished
citi< i with salt by the victors, that nothing should
thenceforth grow there. QlOSS. When then they who are Gloss, ap.
the heads have fallen away, they are lit for no use but to be A,li>clni-
cast out from the office oi teacher. 1Iii.\i:v. Or even c
out from the Church'i -tore rooma t«> be hodden under foot
by those that walk. he that suffers persecution \
VOL, I. IU*
1G.2 G08PBL A<(ouniv. 10 OHAF. T.
is trodden under foot of men, but lie who through fear of
persecution folia away. For we can tread only on what is
below us; but be is no way below us, who however much be
may suffer in the body, yet has bis heart fixed in heaven.
14. Ye are the light of the world. A city that is
set on an hill cannot be hid.
Gloss. As the doctors by their good conversation are the
salt with which the people is salted ; so by their word of doc-
trine they are the light by which the ignorant are enlightened.
Pseudo-Chrys. But to live well must go before to teach well;
hence after He had called the Apostles the salt, He goes on
to call them the I'ujht of the world. Or, for that salt pre-
serves a thing in its present state that it should not change
for the worse, but that light brings it into a better state by
enlightening it ; therefore the Apostles were first called
with respect to the Jews and that Christian body which had
the knowledge of God, and which they keep in that know-
ledge; and uow light with respect to the Gentiles whom they
Aug. ubi bring to the light of that knowledge. Aug. Bj the world
6Up* here we must not understand heaven and earth, but the men
who are in the world ; or those who love the world for whose
enlightenment the Apostles were sent. Hilary. It is the
nature of a light to emit its rays whithersoever it is carried
about, and when brought into a house to dispel the darkm ss
of that house. Thus the world, placed beyond the pah' of
the knowledge of God, was held in the darkness of ignorance,
till the light of knowledge was brought to it by the Apostles,
and thenceforward the knowledge of God shone bright, and
from then- small bodies, whithersoever they went about, light
is minitfc red to the darkness. IiI.mio. For as the sun sends
forth his beamt, BO the Lord, the Sun of righteousness, sent
forth His Apostles tQ dispel the Dight of the human race.
ChbTSOOTi Mark how great His promise to them, men who
were searce known in their own country, that the fame of
them should reach to the ends of the earth. The persecul
which Hi* had foretold, were not able to dim their tight, yea
they made it but more conspicuous. Jkkome. He instructs
them what should be the boldness of their preaching, that as
TEE. 14. ST. MATTHEW. 163
Apostles they should not be hidden through fear, like lamps
under a corn-measure, but should stand forth with all con-
fidence, and what they have heard in the secret chambers,
that declare upon the house-tops. Chrysost. Thus shewing
them that they ought to be careful of their own walk and
conversation, seeing they were set in the eyes of all, like
a city on a hill, or a lamp on a stand. Pseudo-Chrys. This
city is the Church of which it is said, Glorious things are Ps. 87, 3,
spoken of thee, thou city of God. Its citizens are all the
faithful, of whom the Apostle speaks, Ye are fellow-citizens Eph. 2,
of the saints. It is built upon Christ the hill, of whom
Daniel thus, A stone hewed without hands became a great Dan. 2,
34
mountain. Aug. Or, the mountain is the great righteousness, . '
. . . Aug-
which is signified by the mountain from which the Lord is ubi sup.
now teaching. Pseudo-Chrys. A city set on a hill cannot
be hidden though it would ; the mountain which bears
makes it to be seen of all men ; so the Apostles and Priests
who are founded on Christ cannot be hidden even though
they would, because Christ makes them manifest. Hilary.
Or, the city signifies the flesh which He had taken on Him ;
because that in Him by this assumption of human nature,
there was as it were a collection of the human race, and we
by partaking in His flesh become inhabitants of that city.
He cannot therefore be hid, because being set in the height
of God's power, He is offered to be contemplated of all men
in admiration of His works. Pseudo-Chbys. IIowr Christ
manifests His saints, suffering them not to be hid, lie shews
by another comparison, adding, Neither do men liyht a lamp
to put it under a corn-measure, but on a stand. Cintvs. Or,
in the illustration of the city, He signified J I is own power,
by the lamp He exhorts the Apostles to preach with boldness;
■I though He said, 'I indeed have lighted the Lamp, but that
it continue to burn will be your care, not for your own lakes
Only, hut both lor otheri who shall receive its light and for
God'l ^lory.' PsBl DO-OhbTS, The lamp is the Divine word,
of which it is laid, '/'/<// word is a lamp unto my feet, Tiny rs. hd,
who Light this lamp sire the father, the Son, and the Holy l0''
Spirit A' *.. \\ itli what meaning do we suppose the u< rds,
to put it under a com-SMMtirs, were said? To expreii con-
Oeaiment limply, or that tin; corn-measure, has a special
M 2
164 GOSPEL ACCORDING 10 CHAP. T.
signification P The putting the lamp under the corn-measure
means the preferring bodily ease and enjoyment to the duty
of preaching the Gospel, and hiding the light of good teaching
under temporal gratification. The corn-measure aptly denotes
the things of the body, whether because our reward shall be
2 Cor. 5, measured out to us, as each one shall receive the things done
in the body ; or because worldly goods which pertain to the
body come and go within a certain measure of time, which is
signified by the corn-measure, whereas things eternal and
spiritual are contained within no such limit. He places his
lamp upon a stand, who subdues his body to the ministry I f
the word, setting the preaching of the truth highest, and sub-
jecting the body beneath it. For the body itself serves to
make doctrine shine more clear, while the voice and other
motions of the body in good works serve to recommend it
to them that learn. Pseudo-Chrys. Or, men of the world
may be figured in the corn-uK-asure as these are empty above,
but full beneath, so worldly men are foolish in spiritual things,
but wise in earthly things, and therefore like a corn-measure
they keep the word of Cod hid, whenever for any worldly
cause he had not dared to proclaim the word openly, and
the truth of the faith. The stand for the lamp is the Church
Vid.PhiL which bears the word of life, and all ecclesiastical persona
2 15
Hilary. Or, the Lord likened the Synagogue to a corn-
measure, which only receiving within itself such fruit as was
raised, contained a certain measure of limited obedience.
Ambros. AMBROSE. And therefore let none shut up his faith within
jion occ. j.nc lm.asurc of the Law, but have recourse to the Church in
Bedcin which the grace of the sevenfold Spirit shines forth. BEDS.
, Or, Christ Himself has lighted this lamp, when He filled the
quoad ' ° '
mi earthen vessel of human nature with the lire of His Divinity,
which He would not cither hide from them that believe, nor
put under a bushel that is shut up under the measure of the
Law, or confine within the limits of anv one oration. The
lampstand is the Church, OH which Hi* set the lamp, when
He affixed to our foreheads the faith of His incarnation.
Hilary. Or, the lamp, i. e. Christ Himself, is set on its stand
when He was suspended on the Cross in HiN passion, to
give light for ever to those that dwell in the Church; to give
litjht, lie says, to all that arc in the house. Ai <.. Tor it
VER. 17 19. ST. MATTHEW. 165
is not absurd if any one will understand the house to be the
Church. Or, the house may be the world itself, according to
what He said above, Ye are the light of the world. Hilary.
He instructs the Apostles to shine with such a light, that in
the admiration of their work God may be praised ; Let your
light so shine before men, that they may see your good works.
Pseudo-Chrys. That is, teaching with so pure a light, that
men may not only hear your words, but see your works, that
those whom as lamps ye have enlightened by the word, as
salt ye may season by your example. For by those teachers
who do as well as teach, God is magnified; for the discipline
of the master is seen in the behaviour of the family. And
therefore it follows, and they shall glorify your Father which
is in heaven. Aug. Had He only said, That they may see Aug.
your good tvorks, He would have seemed to have set up as Monti. 7,
an end to be sought the praises of men, which the hypo-
crites desire ; but by adding, and glorify your Father, He
teaches that we should not seek as an end to please men
with our good works, but referring all to the glory of God,
therefore seek to please men, that in that God may be glori-
fied. Hilary. He means not that we should seek glory of
men, but that though we conceal it, our work may shine
forth in honour of God to those among whom we live.
1 7. Think not that I am come to destroy the Law,
or the Prophets : I am not come to destroy, but to
fulfil.
18. For verily I say unto you, Till heaven and
earth pass, one jot or one tittle shall in no wise pass
from the Law, till all be fulfilled.
19. Whosoever therefore shall break one of these
it commandments, and .shall teach men so, he shall
be called the least in the kingdom of heaven: but
win, i shall do and teach them, the same shall he
called great in the kingdom of heaven.
Glo8& Having now exhorted Hii hearers to undergo alio
things for righteousness' sake, and also uol to hide irhat they "
should receive; bnl to Learn nunc (broth* ike, that they
166 iRDlHG K) I HAT. \ .
may teach others. Be now goes on to tell them what they
should teachj m though He had been asked, 'What is this
which you would uot have hid, and for which you would
have all things endured ? Are you about to speak any tiling
beyond what is written in the Law and the Prophets?1 hence
it is He >ays, Think not I hat I am come to su hi erf the Law
or the Prophets. PsEUDO-ChBTS. And that for two reasons.
First, that by these words He might admonish His disciples,
that as He fulfilled the Law, so they should strive to fulfil
it. Secondly, because the Jews would falsely accuse them
subverting the Law, therefore He answers the calumny
beforehand, but in such a manner as that He should not be
thought to come simply to preach the Law as the Prophets
had done. Bbmio. He here asserts two things; He denies
that He was come to subvert the Law, and affirms that He
Aug:. was come to fulfil it. Aug. In this last sentence again there
Mont, i. s. is a double sense; to fulfil the Law, either by adding
something which it had not, or by doing what it com-
Cbrys. mauds. Chrys, Christ then fulfilled the Prophets by ac-
*jia complishing what was therein foretold concerning Him-
self— and the Law, first, by transgressing none of its pre-
cepts; secondly, by justifying by faith, which the Law could
not do by the letter.
Aug. Art.. And lastly, because even for them who wore under
Faust £racc, it Was hard in this mortal life to fulfil that of the I
xix. 7. Tli<)H shalt not lust. He being made a Priest by the sacrifice
et son. .
of His flesh, obtained for us this indulgence, even in this ful-
filling the Law, that where through our infirmity we could
not, we should be strengthened through His perfection, of
whom as our head we all are members, lor so I think must be
taken these words, to fulfil the Law, by adding to it, that is,
such thin-- as I H hei c 'Utribute to the explanation of the old
glosses, or to enable to keep them. Porthe Lord has shewed
us thai i ven a wicked motion of* the thoughts to the wrong
i brother i> to be accounted a kind of murder. The I
Also teaches ii\ that it is better to keep near to the truth
without swearing, than with a true oath to come near to
blasphemy, In. Hut bow, ye Manichasans, do you n.»t receive
the Law and the Propfa eing Christ here says, that lie
ibvert but to fulfil them' To this the heretic
VER. 17 — 19. ST. MATTHEW. 167
Faustus a replies, Whose testimony is there that Christ spoke
this ? That of Matthew. How was it then that John does
not give this saying, who was with Him in the mount, but
only Matthew, who did not follow Jesus till after He had
come down from the mount ? To this Augustine replies,
If none can speak truth concerning Christ, but who saw and
heard Him, there is no one at this day who speaks truth
concerning Him. Why then could not Matthew hear from
John's mouth the truth as Christ had spoken, as well as we
who are born so long after can speak the truth out of John's
book? In the same manner also it is, that not Matthew's
Gospel, but also these of Luke and Mark are received by us,
and on no inferior authority. Add, that the Lord Himself
might have told Matthew the things He had done before He
called him. But speak out and say that you do not believe
the Gospel, for they who believe nothing in the Gospel but
what they wish to believe, believe themselves rather than the
Gospel. To this Faustus rejoins, We will prove that this
was not written by Matthew, but by some other hand, un-
known, in his name. For below he says, Jesus saiv a man Mat. 9, 9.
sitting at the toll-office, Matthew by name. Who writing of
himself says, l saw a man/ and not rather l saw me ?' Augus-
tine; Matthew does no more than John does, when he says,
Peter turning round saw that other disciple whom Jesus loved ;
and it is well known that this is the common manner of
Scripture writers, when writing their own actions. Faustus
again ; But what say you to this, that the very assurance that
He was not come to destroy the Law and the Prophets, was
the direct way to rouse their suspicions that He was? For
He had yet done nothing that could lead the Jews to think
that thil was His object. Augustine; This is a very weak
objection, for ire do not deny that to the Jews who had no
understanding, Christ might have appeared as threatening
destruction of the Law and the Prophets. Faustus; Hut
what if the Latf and the Prophets do not accept this f'ulfil-
according to that in Deuteronomy, These command'
* I of M ■• in A' • i, p if nt ; and in his work against lum
of in- answers li in triatim. in this waj
m- the- treatise ol Fauitui i> preserved
\
m urcr, and il am his oji-
1 OS 008PB1 \' I okimv i I (HAP. v.
merits thai T give unto thee, thou thalt keep, thou shaft not add
y thing to them, nor take away. Augustine; Here Faustua
docs not understand what it is to fulfil t lie Law, when he
supposes that it moat be taken of adding words to it. The
fulfilment of the Law is love, wliieh the Lord hath given in
Bending Hi- Holy Spirit. The Law is fulfilled either when
the things there commanded arc done, or v hen the thing!
there prophesied come to pass. Faustus; But in that we
confess that Jesus was author of a New Testament, what
else is it than to confess that He has done away with the
Old ? Augustine ; In the Old Testament were figures of things
to come, which, when the things themselves were brought in
by Christ, ought to have been taken away, that in that rery
taking away the Law and the Prophets might he fulfilled
wherein it was written that God gave a New Testament.
Faustus; Therefore if Christ did say this thing, He either
said it with sonic other meaning, or lie spoke falsely, (wliieh
God forbid,) or we must take the other alternative, IN' did
not speak it at all. But that .le^iiv spoke falsely none will
aver, therefore He cither spoke it with another meaning
lie spake it not at all. For myself I am rescued from the
necessity of this alternative by the Maniclucan belief, which
from the first taught me not to b« Ti those things which
arc read in Jesus' name as having been spoken by Him;
for that there be many tares which to corrupt the good
d some nightly sower has scattered up and down through
nearly the whole of Scripture. Augustine ; Manichaeus taught
an impious error, that you should receive only so much
of the <■ >spel as does not conflict with your heresy, and
not receive whatever d ailliet with it. We have
Gal. l, 8. learned of the Apostle that On- caution, '•'
unto you a I than that ?/•< have
let him be e 1 . 'id also has ex-
plained what the tai iiifv. not things false mixed
with the true Scriptures, :i interpret, but men who
children of the wicked one. FaustUS ; Should a .lew
then enquire Of you why you do not keep the preeepts
of the Las and the Tiophets whieli Christ here1 d
lb- came not to destroy but to fulfil, von will be dr
either to accept an empty superstition, or to repudiate
YER. 17 — 19. ST. MATTHEW. 169
this chapter as false, or to deny that you are Christ's
disciple. Augustine ; The Catholics are not in any difficulty
on account of this chapter as though they did not observe
the Law and the Prophets; for they do cherish love to
God and their neighbour, on which hang all the Laiv and
the Prophets. And whatever in the Law and the Prophets
was foreshewn, whether in things done, in the celebration
of sacramental rites, or in forms of speech, all these they
know to be fulfilled in Christ and the Church. Wherefore
we neither submit to a false superstition, nor reject the
chapter, nor deny ourselves to be Christ's disciples. He
then who says, that unless Christ had destroyed the Law and
the Prophets, the Mosaic rites would have continued along
with the Christian ordinances, may further affirm, that
unless Christ had destroyed the Law and the Prophets,
lie would yet be only promised as to be born, to suffer,
to rise again. But inasmuch as He did not destroy, but
rather fulfil them, His birth, passion, and resurrection are
now no more promised as things future, which were sig-
nified by the Sacraments of the Law; but He is preached
as already born, crucified, and risen, which are signified by
the Sacraments now celebrated by Christians. It is clear then
how great is the error of those who suppose, that when the
signs or sacraments are changed, the things themselves are
different, whereas the same things which the Prophetic ordi-
nance had held forth as promises, the Evangelic ordinance
points to as completed. Faustus; Supposing these to be
Chi limine words, we should enquire what was His
motive for speaking thus, whether to soften the blind hos-
tility of the .J WS, who when they saw their holy things trod-
den underfoot by Him, would not have bo much as given
Him a hearing; or whether He really said them to in-
m ho of the Gentiles should believe, to submit to
the yoke of the Law. If t ] i i -s last were not His design,
then the first must bave been; nor was there any deceit
or fraud in such purp For of laws there be three
lOli The first that of the Hebrews, called the law 0/ Rom. 8,2,
tin diid deaths by Paul; the second that of the Gentiles,
which he calls the law of nature, saying, By nature the Ron
Gentile* do the deals of the law; the third, the Ian of
]70 GOSPEL AC00BDIH6 TO fil.vr. v.
truth, which lie names, The law of the Spirit of life.
Also there are Prophets aome of the Jews, such as are
Tit, 1, 12. well known; Otheri of the Gentiles as Paul speaks, A
prophet of their own hath said; and others of the truth,
Mat. 23, of whom JesUS speaks, / send unto yon vise men and
prophets. Now had Jetui in the following part of this
Sermon brought forward any of the Hebrew observances
to shew how He had fulfilled them, no one would have
doubted that it was of the Jewish Law and Prophets
that He was now speaking; but when He brings forward
in this way only those more ancient precepts, Thou shalt
not kill, Thou shalt not commit adultery } which were pro-
mulged of old to Enoch, Seth, and the other righteous
men, who does not see that He is here speaking of the
Law and Prophets of truth ? Wherever He has occasion
to speak of any thing merely Jewish, He plucks it up
by the very roots, giving precepts directly the contrary ;
for example, in the case of that precept, An eye for an
eye, a tooth for a tooth. Augustine; Which was the Law
and which the Prophets, that Christ came not to subvert
tint to fuljit, is manifest, to wit, the Law given by Mo
And the distinction which haiistus draws between the
precepts of the righteous men before Moses, and the
Mosaic Law, affirming that Christ fulfilled the one but
annulled the other, is not so. "NVc affirm that the Law
of Moses was both well suited to its temporary purpose, and
was now not subverted, but fulfilled by Christ, as will
be seen in each particular. This v\as not understood by
those who continued in such obstinate ('nor, that they
compelled the (ientiles to Judaize — those heretics, 1 mean,
who were called Naaarenea.
PsEUDO-ChbYS. lint Since all things which sheuld befal
from the rery beginning of the world to the end of it. were
ill type and figure forcshc\\n in the Law, that God may not
be thought to be ignorant of any of those things thai take
place, He then Ion- here declares, that heaven and earth
should not paai till all things thus fofJesheWO in the Lai
should have their actual accomplishment. Kimu.. .hum
is a Elebrei word, and may be rendered in Latin, rvi
'fidenter,' or 'fiat;1 that is. 'truly,' 'faithfully,' of 'so be
VER. 17 19. ST. MATTHEW. 171
it.' The Lord uses it either because of the hardness of
heart of those who were slow to believe, or to attract
more particularly the attention of those that did believe.
Hilary. From the expression here used, pass, we may sup-
pose that the constituting elements of heaven and earth
shall not be annihilated b. Hemic But shall abide in their
essence, but pass through renewal. Aug. By the words, Aug.
one iota or one point shall not pass from the Law, we must ^rm* ?n8
understand only a strong metaphor of completeness, drawn
from the letters of writing, iota being the least of the letters,
made with one stroke of the pen, and a point being a slight
dot at the end of the same letter. The words there shew
that the Law shall be completed to the very least matter.
E-abax. He fitly mentions the Greek iota, and not the He-
brew jod, because the iota stands in Greek for the number
ten, and so there is an allusion to the Decalogue of which
the Gospel is the point of perfection. Pseudo-Chrys. If
even an honourable man blushes to be found in a falsehood,
and a wise man lets not fall empty any word he has once
spoken, how could it be that the words of heaven should fall
to the ground empty ? Hence He concludes, Whoso shall
break the least of these commandments, fyc. And, I sup-
pose, the Lord goes on to reply Himself to the question,
Which are the least commandments? Namely, these which
I am now about to speak. Chrys. He speaks not this of
the old laws, but of those which He was now going to enact,
of which He says, the least, though they were all great. For
M He so oft spoke humbly of Himself, so does He now speak
humbly of His precepts. PSEUDO-CHRYS. Otherwise; the
precepts of Motel are easy to obey; Thou shall not kill,
Thou shall not commit adultery. The very greatness of the
crime is a check upon the desire of committing it; therefore
the reward of observance is small, the sin of transgression
it. Bui Christ9! precepts! Thou shall not he angry,
Thou shall not last, are hard to obey, and therefore in their
i srd they are j^reat, in their transgressionj 'least/ It is
thus He ipeakfl of these precepts of Chri8t, such as Thou
shall not be angry t Thou shall not Inst, as ' the least ;' and
■ '.filil. li : M.i, ut ..ibiti.ui.ui - 1. it ,i . ■• •olvendju*
1 72 GOSPBL \« 0OBD1NG 10 CHAP. v.
they who commit these lesser sins, arc the least in the.
kingdom of God; that is, he who lias been angry and
not sinned grievously is secure from the punishment of
eternal damnation; vet lie docs not attain that glory which
Aufr. they attain who fulfil even these least. Arc Or, the pre-
cepts of the Law are called 'the least,' as opposed to Christ's
precepts which are great. The least commandments are
signified by the iota and the point. He, therefore, who
breaks the in, and t caches men so, that is, to do as he does,
sltall be called least in the kingdom of heaven. Hence we
may perhaps conclude, that it is not true that there shall
Gloss, ord. none he there except they be great. Gloss. By 'break/ is
meant, the not doing what one understands rightly, or the
not understanding what one has corrupted, or the destroy-
ing the perfectness of Christ's additions. Chbts. Or, when
you hear the words, least in the kingdom of heaven, imagine
nothing less than the punishment of hell. For He oft uses
the word 'kingdom/ not only of the joys of heaven, but
of the time of the resurrection, and of the terrible coming
Greg, of Christ. GkEG. Or, by the kingdom of heaven is to be
i\ xiM nnderstood the Church, in which that teacher who breaks
a commandment is called least, because he whose life is
despised, it remains that his preaching be also despised.
HlLAKT. Or, He calls the passion, and the cross, the least,
which if one shall not confess openly, but be ashamed of
them, he shall be least, that is, last, and as it were no man ;
but to him that confesses it lie promises the great glory of
a heavenly calling. JeroMB. This head is closely connected
with the preceding. It is directed against the Pharisees, who,
despising the commandments ol'Cod, set up traditions of their
own, and means that their teaching the people would not a\ail
themselves, if they destroyed the very hast commandment in
the Law. We may take it in another sense. The learning
of the master if joined with Mil however small, loses him the
highest place, nor does it avail an\ to teach righteousness, if
he destroys it in his life. Perfect bliss is for him who fulfils
Aug. in deed what he t aches in word. Am.. Otherwise; In
Mip* breaks the least of these c<n,>, mind meats, that is, of BflTo*
Law, and teaches nun so, shall be called the least; but he
> shall do (these least), and so teach, shall not iim
VER. 20 — 22. ST. MATTHEW. 173
be esteemed great, yet not so little as he who breaks them.
That he should be great, he ought to do and to teach the
things which Christ now teaches.
20. For I say unto you, That except your right-
eousness shall exceed the righteousness of the Scribes
and Pharisees, ye shall in no case enter into the
kingdom of heaven.
21 . Ye have heard that it was said by them of old
time, Thou shalt not kill ; and whosoever shall kill
shall be in danger of the judgment :
22. But I say unto you, That whosoever is angry
with his brother without a cause shall be in danger of
the judgment : and whosoever shall say to his brother,
Raca, shall be in danger of the council : but who-
soever shall say, Thou fool, shall be in danger of
hell fire.
Hilary. Beautiful entrance He here makes to a teaching
beyond the works of the Law, declaring to the Apostles that
they should have no admission to the kingdom of heaven
without a righteousness beyond that of Pharisees. Chrys.
By righteousness is here meant universal virtue. But ob-
serve the superior power of grace, in that He requires of His
disciples who were yet uninstructed to be better than those
who were masters under the Old Testament. Thus lie does
not call the Scribes and Pharisees unrighteous, but speaks of
their righteousness. And see how even herein He confirms
the Old Testament that lie compares it with the New, for the
greater and the less are always of the same kind. PsEUDO-
Chbts. The righteousness of the Scribes and Pharisees are
the commandments of Moses j but the commandments of
Christ are the fulfilment of that Law. This then is 1 1 is mean-
ing; Who Id addition to the commandments of the Law
shall not fulfil My commandments, shall not enter into the
kingdom of heaven. For those indeed bsvi from the punish-
ment due to ti >rs of the Law, but do not bring into the
kingdom; hut My commandments both deliver from punish*
] 7 1 G06PEX \< I OBDING It) OH \l\ v.
ment, and bring into the kingdom. Bnt seeing that to bi
the least commandment* and not to keep them are one and
the same, w liy doei I le say above of him that breaks the com-
mandments, thai he shall be the least in the kingdom of heaven t
and here of him who keeps them not, that he shall not enter
into the kingdom of heaven? See how to be the Least in the
kingdom is the same with not entering into the kingdom.
For a man to be in the kingdom is not to reign with Christ,
but only to be numbered among Christ's people; what He
says then of him that breaks the commandment- is. that lie
shall indeed be reckoned among Christians, yet the least of
them. But he who enters into the kingdom, becomes par-
taker of 1 1 is kingdom with Christ. Therefore he who docs
not enter into the kingdom of heaven, shall not indeed have
a part of Christ's glory, yet shall he be in the kingdom of
heaven, that is, in the number of those over whom Christ
Aug.de reigns as King of heaven. Aug. Otherwise, unless your
( iv Dei, riyhteousness exceed the righteousness of the
Pharisees, that is, exceed that of those who break what
Mat. 23,3. themselves teach, as it is elsewhere said of them, They sav}
and do not ; just as if lie had said, Unless your righteous-
ness exceed in this way that ye do what ye teach, you shall
not enter the kingdom of heaven. We must therefore under-
stand something other than usual by the kingdom of heaven
here, in which are to be both he who breaks what he teaches,
and he who does it, but the one least, the other great ; this
kingdom of heaven is the present Church. In another sense
is the kingdom of heaven >poken of that place where none
enters but he who does what he teaches, and this is the
[d. oont Church as it shall be hereafter. In. This expression, the
xu. 81. kingdom of heaven, so often used by our Lord, I know not
whether any one would find in the books of tin* Old To
ment. It belongs properly to the New Testament revelation,
kept for Mis mouth whom the Old Testament figured as
a King that should come to reign over His servants. This
end, to which its precepts were to be referred, was hidden
in the Old Testament, though even that had its saints
who looked forward to till ation that should be made.
QIom. GLOSS, Or, we may explain by referring to the way in
nun occ. >vjllch the Scribes ami Pharisees understood the Law, not to
VER. 20 22. ST. MATTHEW. 175
the actual contents of the Law. Aug. For almost all the Auar. cont.
St.
30.
precepts which the Lord gave, saying, But I say unto you, x^st
are found in those ancient books. But because they knew
not of any murder, besides the destruction of the body, the
Lord shews them that every evil thought to the hurt of a
brother is to be held for a kind of murder. Pseudo-Chrys.
Christ willing to shew that He is the same God who spoke
of old in the Law, and who now gives commandments in
grace, now puts first of all His commandments, that one Vid. Mat.
which was the first in the Law, first, at least, of all those ' *
that forbade injury to our neighbour. Aug. We do not, Aug. de
because we have heard that, Thou shalt not kilt, deem it j ^ e1'
therefore unlawful to pluck a twig, according to the error of
the Manichees, nor consider it to extend to irrational brutes ;
by the most righteous ordinance of the Creator their life and
death is subservient to our needs. There remains, therefore,
only man of whom we can understand it, and that not any
other man, nor you only; for he who kills himself does
nothing else but kill a man. Yet have not they in any way
done contrary to this commandment who have waged wars
under God's authority, or they who charged with the ad-
ministration of civil power have by most just and reasonable
orders inflicted death upon criminals. Also Abraham was not
charged with cruelty, but even received the praise of piety,
for that he was willing to obey God in slaying his son. Those
are to be excepted from this command whom God commands
to be put to death, either by a general law given, or by
particular admonition at any special time. For he is not
the slayer who ministers to the command, like a hilt to one
smiting with a sword, nor is Samson otherwise to be ac-
quitted for destroying himself along with his enemies, than
because he was so instructed privily of the Holy Spirit, who
through him wrought the miracles. Chrys. This, it was
Haul hij them of old time, shews that it was long ago that they
had received this precept. lie says this that He might
route His iloggith hearen to proceed to more sublime pre-
cepts, as a teacher might say to an indolent boy, Know yon
not how long time you have spent already in merely learn-
ing to ipell? In that, / say unto you, murk the ant hoi it y
of the legislator, none of the old Prophets spoke thus; but
17b' 8P] i H I ORDING DO ' HAP. v.
rather, Thus toith the Lord, Th lervants repeated the
commaoda of their Lord; Be as a Son declared the will
of J I is Father, which was also 1 1 is own. They preached
to their fellow servants; He as master ordained ■ law
Aag.dc His slaves. A.UO. There arc two different opinions among
ix^i L1' philosophers concerning the passions of the mind: the Stoics
do not allow that any passion is incident to the Ifise man;
the Peripatetics affirm that they are incident to the wise
man but in a moderate degree and subject to reason j
for example, when mercy is shewn in such a manner that
justice is preserved. But in the Christian rule we do not
enquire whether the mind is first affected with anger or with
row, but whence. Psei do Chrts. He who is angry with-
out cause shall be judged; but he who is angry with cause
shall not be judged. For if there were no anger, neither
ching would profit, nor judgments hold, nor eii
controlled. So that lie who on just cause is not angry, is
in sin; for an unreasonable patience sous vice-, breeds I
leasness, and invites the good as well as the bad to do evil.
JSBOMB. Some copies add here the words, without can
but by the true reading0 the precept >lc unconditional,
and anger altogether forbidden. For when we are told to
pray for them that fM rsecute US, all occasion of aimer is
taken away. The words without canst' then must be erased,
for the wrath of man worketh no/ /he righteousness of doit.
Ps] i do-Chrys. Yet that anger which arises from just a
is indeed not anger, but a sentence of judgment. for a:
properly means a feeling of passion; but he whose a:
arises from just cause does not suffer any passion, and is
Aug. Re- rightly said to sentence, not to be angry with. Art;. This
"'also we affirm should be taken into consideration, what is
being angry with a brother; tor Ik1 i^ not angry with a
brother who is angry at his offence. IK' then it is win;
i- angry without cause« who is angry with his brother, and
Aii^.do not with the olfenee. In. Hut to be angry with a brot
xir. 9. ' to tnc 1 11(1 tnat n(> nia.v 'H' tedi there i> no man of
Isoin Eph.iv, 31 \ p the word on the ground of i ■
the lame *)>< akii
i. 19 ( 'assian • ami Versii - ment
! ' ■ : ::s. ; M > S. I
follow. Vid. Wetstein. in loc., who would
VER. 20 — 22. ST. MATTHEW. 177
sound mind who forbids. Such sort of motions as come
of love of good and of holy charity, are not to be called
vices when they follow right reason. Psetjdo-Chrys. But
I think that Christ does not speak of anger of the flesh,
but anger of the heart j for the flesh cannot be so disciplined
as not to feel the passion. When then a man is angry but
refrains from doing what his anger prompts him, his flesh is
angry, but his heart is free from anger. Aug. And there is Aug.
this same distinction between the first case here put by the fojJiont
Saviour and the second : in the first case there is one thing, i- 9.
the passion ; in the second two, anger and speech following
thereupon, He who saith to his brother, Raca, is in danger of
the council. Some seek the interpretation of this word in
the Greek, and think that Raca means ragged, from the
Greek pdfcos, a rag. But more probably it is not a word of
any meaning, but a mere sound expressing the passion of
the mind, which grammarians call an interjection, such as
the cry of pain, 'hen/ Chrys. Or, Racha is a word signi-
fying contempt, and worthlessness. For where we in speak-
ing to servants or children say, Go thou, or, Tell thou him ;
in Syriac they would say llacha for 'thou/ For the Lord
descends to the smallest trifles even of our behaviour, and
bids us treat one another with mutual respect. Jerome. Or,
i ha is a Hebrew word signifying 'empty/ 'vain;' as we
might say in the common phrase of reproach, ' empty-pate/
1 rve that He says brother; for who is our brother, but
he who has the same Father as ourselves? PSEUDO Cm;
And it were an unworthy reproach to him who has in him
the- Holy Spirit to call him 'empty.' Aug. In the third Aug. ubi
i are three things; anger, the voice expressive of anger, SUi''
and a word of* reproach. Thou foot. Thus here arc three
different d< of sin; in the first when one is angry, hut
I ion in his heart without giving any BlgD of it.
If again he suffers any -omul expressive of the passion to
i bim, it is more than had lie silently suppressed the
j BTj and if he speaks a word which conveys a
din i reater sin. Psbi do-Cheys. Bat
empty who has the Holy Spirit, s(, none is a fool
who has tin- knowledge of Christ; and if Racha
'empty,' it is one and the same thing, as far as the meaning
. I. N
178 GOSPEL M ( ORDIlfG FO CHAP. v.
of the word goes, to lay ELacha, or 'thou fool.' But there
is a difference in the meaning of the speaker; for Etacha
was a word in common use among the Jews, not expi
ing wrath or hate, but rather in a light careless way expr
ing confident familiarity, not anger. But you will perhaps
cha is not an expression of wrath, how is it then
a sin? Because it is said for contention, not fur edifica-
tion ; and if we ought not to speak even good words but
for the sake of edification, how much more not such as
Aug. ubi are in themselves bad? Aug. Here wo have three arraign-
8up* incuts, the judgment, the council, and hell-fire, being dif-
ferent stages ascending from the lesser to the greater, lor
in the judgment there is yet opportunity for defence ; to
the council belongs the respite of the sentence, what time
the judges confer among themselves what sentence ought
to be inflicted ; in the third, hell-fire, condemnation is
certain, and the punishment fixed. Hence is seen what
a difference is between the righteousness of the Pharii
and Christ j in the first, murder subjects a man to judg-
ment ; in the second, anger alone, which is the least
the three degrees of sin. Raban. The Saviour here names
the torments of hell, Gehenna, a name thought to be de-
rived from a vallcv consecrated to idols near Jerusalem,
and filled of old with dead bodies, and defiled by Josiah,
as we read in the Book of Kings. Chbtb. This is the
first mention of hell, though the kingdom of Heaven had
been mentioned some time before1, which shews that the
gift of the one comes of His love, the condemnation of
the other of our sloth. Many thinking this a punishment
too severe for a mere word, say that this was said figura-
tively. But I fear that if we thus cheat ourselves with
Words lure, wo shall suffer punishment in deed there.
Think not then this too heavy a punishment, when
many Bufferings and sins have their beginning in a word;
a httle word has often begotten a murder, and overturned
whole citi And vet it is not to be thought a little
word that denies a brother re;ison and understanding by
which We are nun, and differ from the brutes. I'm m>o-
Ciiuvs. /// danger <>f the council; that is, accord: ng to
the interpretation given by the Apostles in their (on-
VER. 23, 24. ST. MATTHEW. 179
stitutions,) in danger of being one of that Council which
condemned Christ e. Hilary. Or, he who reproaches with
emptiness one full of the Holy Spirit, will be arraigned in
the assembly of the Saints, and by their sentence will be
punished for an affront against that Holy Spirit Himself.
Aug. Should any ask what greater punishment is reserved Aug. ubi
for murder, if evil-speaking is visited with hell-fire ? This sup*
obliges us to understand, that there are degrees in hell.
Chrys. Or, the judgment and the council denote punish-
ment in this world • hell-fire future punishment. He de-
nounces punishment against anger, yet does not mention
any special punishment, shewing therein that it is not
possible that a man should be altogether free from the
passion. The Council here means the Jewish senate, for
He would not seem to be always superseding all their esta-
blished institutions, and introducing foreign f. Aug. In all Aug. ubi
these three sentences there are some words understood. In sup'
the first indeed, as many copies read without cause, there
is nothing to be supplied. In the second, He who saith
to his brother, Iiacha, we must supply the words, ivithout
cause; and again, in He who says, Thou fool, two things are
understood, to his brother, and, without cause. And this
forms the defence of the Apostle, when he calls the Galatians
fools, though he considers them his brethren ■ for he did it
not without cause.
2^. Therefore if thou bring thy gift to the altar,
and there remembered that thy brother hath ought
linst thee ;
2 4. Leave there thy gift before the altar, and go
thy way ; first be reconciled to thy brother, and then
Come and offer thy gift.
A.TJG. If it be not lawful to be angry with a brother, or Aug.
Serin, in
Ifont i.
' Thii remark ii not found in the itit. iii. II. Tin e quoted in 10.
II .It. xwi. 19 i tumid in ('■ nst it.
. how- viii. 2 -. rid. ■ i I er. i)i ert. ix. ;
. I. [gn., j). l. c l fin.
again tl.. I is ' In this quotation only thf If
found in* ' . though tentoncc ib found in CLrya.
, . quoted; vid. Cofc n-
180 6PBL \< I ORDING 10 I LP, \ ,
to say to lii iii Racha, or Thou fool, much less is it lawful
to keep in the memory anything which might con
anger into hate. Jerome. It is not, If thou hast ought
iinst thy brother; but, If tiny brother hat ought against
thee, that the necessity of reconciliation may DC more im-
Ang. ubi perative. Aug. And he 1ms somewhat against ni when
*" we have wronged him; and we hare somewhat against
him when he has wronged ns, in which case there were
no need to go to he reconciled to him, seeing we had
only to forgive him, as we desire the Lord to forgive OS.
1'm.i D0-ChrT8. But if it is lie that hath done von the
wrong, and yet you be the first to seek reconciliation,
you shall have a great reward. Chkys. If love alone is not
enough to induce us to be reconciled to our neighbour,
the desire that our work should not remain imp and
Greer. especially in the holy place, should induce us. Greg. Lo
in Etech ^c *s 110^ 'rilling to accept sacrifice at the hands of those
vili. 9. w}10 are at variance. Hence then consider hoi I an
evil is strife, which throws away what should be the means
of remission of sin. P8EUD0-CHRY8. Bee the mercy of God,
that lie thinks rather of man's benefit than of His own
honour; lie loves concord in the faithful more than offer-
ings at His altar; for so long as there are dissensions among
the faithful, their gift is not looked upon, their prayer is
not heard. For no one can be a true friend at the same
tone to two who are enemies to each other. In like manner,
we do not keep our fealty to God, if we do not love His
friendfl and hate His enemies. But such as was the otlcnec,
such should also be the reconciliation. If you have offended
in thought, be reconciled in thought ; if in words, he re
ciled in words; if in deeds, in deeds be rec nciled. For so
it is in every sin, in whatsoever kind it w smitted, in
that kind is the penance done. Hilary, He bids us when
peace with our fellow*men is restored, then to return to
peace with God, passing from the love of men to the love
Aug. ubi of God; then go mul offer thy gift, Ai <.. If this direction
M1]'' be taken Literally, it might lead some to suppose that this
ought indeed to be so done if our brother is present, for
that DO long time can be meant when we are bid to 1.
our offering there before the altar. Tor if he be abs< nt, or
VER. 25, 26. ST. MATTHEW. 181
possibly beyond sea, it is absurd to suppose that the offer-
ing must be left before the altar, to be offered after we have
gone over land and sea to seek him. Wherefore we must
embrace an inward, spiritual sense of the whole, if we would
understand it without involving any absurdity. The gift
which we offer to God, whether learning, or speech, or what-
ever it be, cannot be accepted of God unless it be supported
by faith. If then we have in ought harmed a brother, we
must go and be reconciled with him, not with the bodily
feet, but in thoughts of the heart, when in humble contrition
you may cast yourself at your brother's feet in sight of Him
whose offering you are about to offer. For thus in the same
manner as though He were present, you may with unfeigned
heart seek His forgiveness; and returning thence, that is,
bringing back again your thoughts to what you had first
begun to do, may make your offering.
25. Agree with thine adversary quickly, whiles
thou art in the way with him ; lest at any time
the adversary deliver thee to the judge, and the
judge deliver thee to the officer, and thou be cast
into prison.
26. Verily I say unto thee, Thou shalt by no
means come out thence, till thou hast paid the utter-
most farthing.
HiLART. The Lord suffers us at no time to be wanting in
peaceablenesa of temper, and therefore bids us be reconciled
to our adversary quickly, while on the road of life, lest we
into the season of death before peace be joined be-
tween Of, Jkuomk. The word liere in our Latin books is
r consentiens,' in (J reck, evvo&v, which means, 'kind/ 'bene-
volent.' Ai Q, Let ns see who this adversary is to whom WO Aug.
bid to be benevolent. It may then be either the Devil, s',,]u; "l
Mont. i.
oi man, or the flesh, or (iod, or His commandments. But 11.
1 do d e can be bid be benevolent or agreeing
with the Devil; for where there II good will, there is friend-
ship, and no one iril] itfy that friendship ihould be made
with th< ■ I j. i, or that it it well to agree with him, having
1 82 GOSPEL ACCORDING CHAP. v.
once proclaimed war against him when we renounced him ;
nor ought we to con-cut with him, with whom had we n<
contented, we had never come into such circumstance*.
l Pet 6.8. Jerome. Some, from that verse of Peter, Four adversary
the Devil, tyc. will have the Saviour's command to he, that
wc should he merciful to the Devil, not Causing him to
endure punishment for on i ai be puts in our
way the incentives to vice, if we yield to his suggestions, lie
will he tormented for our Bakes. Some follow :i more forced
interpretation! that in baptism we have i '.' us made
a compact with the Devil by renouncing him. [fwe
this compact, then we arc agreeing With our adversary, and
Au£. ubi shall not be cast into prison. A\ c. I do not see again how
it can be understood of man. For how can man he said
to deliver us to the Judge, when we know only Christ as the
Judge, before whose tribunal all must be sisted. How then
can he deliver to the Judge, who has himself to appear before
Him? Moreover if any has sinned against any by killing
him, he has no opportunity of agreeing with him in the I
that is in this life, and yet that hinders not but that he may
he rescued from judgment by repentance. Much leas
see how wc can be bid be agreeing with the flesh ; for they arc
sinners rather who agree with it; but they who bring it into
subjection, do not agree with it, but compel it to agree with
them. JsROMB. And how can the body be Cast into pri
if it agree not with the spirit, seeing soul and body must go
together, and that the flesh can do nothing but what the -
Aug. ubi shall command? Ac. Perhaps then it is (Iod with whom
Ml1'* arc here enjoined '■ lie may lie said to be our
adversary, because wc have departed from Him by sin. and
He reeisteth the proud. Whosoever then shall not have
been reconciled in this life with God through the death of
I lis Son, shall be by 1 Km delivt
thi whom Hi- has committed all judgment. And
man may be said to be /'// the uuij with (iod, because He is
pywhere. But if we like not to say that the wicked arc
with (iod, who is everywhere pn as we do not say that
the blind are with that light which i^ everywhere around
m. there only remains the law of (iod which we
understand by our adversary. Por tins law is an advei
VER. 25, 26. ST. MATTHEW. 183
to such as love to sin, and is given us for this life that it may-
be with us in the way. To this we ought to agree quickly,
by reading, hearing, and bestowing on it the summit of
authority, and that when we understand it, we hate it not
because it opposes our sins, but rather love it because it
corrects them ; and when it is obscure, pray that we may
understand it. Jerome. But from the context the sense is
manifest ; the Lord is exhorting us to peace and concord with
our neighbour ; as it was said above, Go, be reconciled to thy
brother. Pseudo-Chrys. The Lord is urgent with us to hasten
to make friends with our enemies while we are yet in this
life, knowing how daugerous for us that one of our enemies
should die before peace is made with us. For if death bring
us while yet at enmity to the Judge, he will deliver us to
Christ, proving us guilty by his judgment. Our adversary
also delivers us to the Judge, when he is the first to seek
reconciliation ; for he who first submits to his enemy, brings
him in guilty before God. Hilary. Or, the adversary de-
livers you to the Judge, when the abiding of your wrath
towards him convicts you. Aug. By the Judge I under- Aug.
stand Christ, for, the Father hath committed all judgment jofmY*
to the Son ; and by the officer, or minister, an Angel, for, 22-
Angels came and ministered unto Him ; and we believe that
lie will come with His Angels to judge. Pseudo-Chrys.
The officer, that is, the ministering Angel of punishment,
and he shall cast you into the prison of hell. Aug. By the Aug. ubi
prison I understand the punishment of the darkness. And sup'
that none should despise that punishment, He adds, Verily
I sag unto thee, Thou shaft not come out thence till thou hast
! the very last farthing. Jbbomb. A farthing is a coin
containing two mites. What He savs then is, ' Thou shalt
not go forth thence till thou hast paid for the smallest sins.'
A' Q. Or it is an expression to denote that there is nothing Aug. ubi
that shall go unpunished \ SB we say rTo the dregs,' when sup'
ire speaking of any thing so emptied that nothing is left
in it. Or by the la$t farthing may be denoted earthly sins, quadrant,
I- or the fourth and last element Of this world is earth. Paid,
that is, in eternal punishment; and /////// used in the same
as in that, 8it 'I'Ii'jii on My right hand until I make P§. 1 10, l.
Thy em Fhy footstool ; for lie does not cease to reign
IS t GO ELDING PO H LP. v.
when His enemi pat under His feet. So here, until
thou hast paid, is as much as to say. Thou shalt never come
out thence, Tor that he is always paying the very last farthing
while he ia enduring the everlasting punishment of earthly
sin^. Psi SRYS. Or, [£ you will make your pe
in this world, you may receive pardon of even the heai
ofli hut if once damned and east into the prison of
hell, punishment will bo exacted of you not for grievous Bins
only, hut for each idle word, which may he <i I by the
very last jar thing. Hilary. For because charity 'h a
multitude of sins, we shall therefore pay the last farthiii
punishment, unless by the expense of charity we redeem the
fault of our sin. PsEUDO-CH&YS. Or, the prison is worldly
misfortune which God often sends upon sinners. Ohrts.
Or, He here speaks of the judges of this world, of the way
which leads to this judgment, and of human prisons; thus
not only employing future but present inducements, as those
things which are before the eves affect us mo Paul
Rom. 13, also declares, //' thou doest ant for the power, for he beareth
4. .
not the sword in rani.
27. Yc have heard that it was said by them of old
time, Thou shalt not commit adultery :
28. But I say unto you, That whosoever looketh
on a woman to lust after her hath committed adultery
with her already in his heart.
< Chrys. The Lord having explained how much is oon-
1 '.'.ln- tinned in the first commandment, namely. Thou shalt not
X V II.
kit/, proceeds in regular order to the second. Thou
Sinn. ix. 8fan /l0/ commit adultery, th Thou shalt go no where
but to thv lawful wife. For if von exacl I
u ought to do the same, for the husband ought to go be-
fore the wife in virtue. It ii a shame ()V the husband to
thai this . >le. Why not the husband as well as
wife? And let not him that is unmarried suppose that he
does not break this commandment by fornication ; you kn >w
the price wluicwiih you have been boil JTOU know what
VER. 27, 28. ST. MATTHEW. 185
you eat and what you drinks, therefore keep yourself from
fornications. Forasmuch as all such acts of lust pollute and
destroy God's image, (which you are,) the Lord who knows
what is good for you, gives you this precept that you may
not pull down His temple which you have begun to be. Id. Aug. cont.
He then goes on to correct the error of the Pharisees, ^"^i
declaring, Whoso looketh upon a woman to lust after her,
hath committed adultery already with her in his heart. For
the commandment of the Law, Thou shalt not lust after thy Exod. 20,
neighbour's wife, the Jews understood of taking her away, 7*
not of committing adultery with her. Jerome. Between
ttclOos and TrporrdOeia, that is between actual passion and the
first spontaneous movement of the mind, there is this differ-
ence : passion is at once a sin ; the spontaneous movement
of the mind, though it partakes of the evil of sin, is yet not
held for an offence committed11. When then one looks upon
a woman, and his mind is therewith smitten, there is pro-
passion ; if he yields to this he passes from propassion to
passion, and then it is no longer the will but the opportunity
to sin that is wanting. Whosoever, then, looketh on a woman
to lust after her, that is, so looks on her as to lust, and cast
about to obtain, he is rightly said to commit adultery with
her in his heart. Aug. For there are three things which Aug.
make up a sin ; suggestion either through the memory, or Mont i.
the present sense; if the thought of the pleasure of in- 12»
diligence follows, that is an unlawful thought, and to be re-
st rained ; if you consent then, the sin is complete. For
prior to the 6rst consent, the pleasure is either none or very
slight, the consenting to which makes the sin. Imt if con-
proceeds on into overt act, then (ksirc seems to be
ated and quenched. And when ion is again re-
ted, the contemplated pleasure is gri ater, which previous
to habit formed was but small, but now more difficult to
iic Greg. Imt whoso casts his eyes about without f ; r.^.
Mor.
* .* ,il, The word is more commonly •,] plied to xx'- ~«
Lord, i and
k 1 nt in which 1 1 1 ^ soul was affecti il
by wliat in • came 7rui'm. I a
in II nn it
owed, or v> is a wp Vid. 8.
■ are ■>! .Irion . in Matt. I -I'-
,
186 6P1 I. • NO TO CHAP. V.
caution will often be taken frith the pleasure of sin, and
ensnared by desires begins to srish tor what he would not.
Greafl is the strength of the flesh to draw us downwards,
and the charm of beauty once admitted to the heart
through the eye, is hardly banished by endeavour. We must
therefore take heed at the first, we ought not to look
upon what it is unlawful to desire. Tor that the heart
may be kept pure in thought, the eyes, as being on the
watch to hurry us to sin, should be averted from wanton
looks. Chrys, If you permit yourself to gaze often on
fair countenances you will assuredly be taken, even though
you may be able to command your mind twice or thrice.
For you are not exalted above nature and the strength
of humanity. She too who dresses and adonis hen
for the purpose of attracting men's eyes to her, though
her endeavour should fail, yet shall she be punished
hereafter; seeing she mixed the poison and offered the
cup, though none was found who would drink thereof.
For what the Lord seems to speak only to the man, is
of equal application to the woman; inasmuch as when
He speaks to the head, the warning is meant for the
whole body.
29. And if thy right eye oflend thee, pluck it out,
and cast it from thee : for it is profitable for thee1
that one of thy members should perish, and not that
thy whole body should be cast into hell.
30. And if thy right hand offend thee, cut it oft',
and cast it from thee : lor it is profitable lor thee
that one of thy members should perish, and not that
thy whole body should be east into hell.
non GLOSS, Because we ought not only to avoid actual sin,
occ* but even put away c\cry occasion of sin, therefore having
taught that adultery is to be avoided not in deed only,
but in heart, lie next teaches us to cut off the occasions
of sin. Pseudo-Chrys. Hut if according to that of the
Prophet, tfa i whole part in our bodyt it is needful
that mc cut oil' cwr\ lunb that \\v haw that the punishment
VER. 29, 30. ST. MATTHEW. 187
may be equal to the depravity of the flesh. Is it then
possible to understand this of the bodily eye or hand ?
As the whole man when he is turned to God is dead to
sin, so likewise the eye when it has ceased to look evil
is cut off from sin. But this explanation will not suit
the whole; for when He says, thy right eye offends thee,
what does the left eye? Does it contradict the right eye,
and it is preserved innocent? Jerome. Therefore by the
right eye and the right hand we must understand the love
of brethren, husbands and wives, parents and kinsfolk;
which if we find to hinder our view of the true light, we
ought to sever from us. Aug. As the eye denotes con- Aug.
templation, so the hand aptly denotes action. By the eye J^™' m
we must understand our most cherished friend, as they *• l3-
are wont to say who would express ardent affection, 'I
love him as my own eye/ And a friend too who gives
counsel, as the eye shews us our way. The right eye, per-
haps, only means to express a higher degree of affection,
for it is the one which men most fear to lose. Or, by
the right eye may be understood one who counsels us
in heavenly matters, and by the left one who counsels in
earthly matters. And this will be the sense ; Whatever
that is which you love as you would your own right eye,
if it offend yon, that is, if it be an hindrance to your true
happiness, cut it off and cast it from you. For if the
right eye was not to be spared, it was superfluous to
k of the left. The right hand also is to be taken of
a beloved assistant in divine actions, the left hand in
earthly actions. Pseodo-Chrtb. Otherwise; Christ would
have us careful not only of our own sin, but likewise
that even they who pertain to us should keep themselves
from evil. Have you any friend who looks to your matters
our own eye, or manages them as your own hand, if
you kBOW of any scandalous or base action that he has
dom him from you, he is an offence; for ire shall
account not. only of our own sins, hut also of lUCh
Of those of OUT neighbours as it is in our power to
hinder. Hilary. Thai i more lofty step of innocence
appointed us, in that ire are admonished to keep free, i
onk ir»iii -in ourselves, hut from such as might touch
183 G06PB1 LOOOBDING K) CHAP. T.
from without. Jerome. Otherwise; Aj above He had
placed last in the Looking on a woman, so now the thought
and sense straying hither and thither He calls 'the i
By the right hand and the other parts of the body, Be
means the initial movements of desire and affection.
PsEI DO-ChrTS. The eye of flesh is the mirror of the inward
eye. The body also has its own sense, that is, the left
eye, and its own appetite, that is, the left hand. Hut
the parts of the son] are called right, for the soul was
created both with free-will and under the law
ncss, that it might both see and do rightly. lint the
members of the body being not with free-will, but under
the law of sin, are called the left. Yet He does not bid
us cut oil" the sense or appetite of the flesh ; we may
retain the desires of the flesh, and yet not do thereafter,
but we cannot cut off the having the desires. Hut when
we wilfully purpose and think of evil, then our right
desires and right will offend us, and therefore lie bids
us cut them oil'. And these we can cut off. because our
will is free. Or otherwise; Everything, however ur<>od in
itself, that offends ourselves or others, we ought to cut off
from us. For example, to visit a woman with religions
purposes, this good intent towards her may be called a
right eye, but if often visiting her I have fallen into the
net of desire, or if any Looking on are offended, then the
right eye, that is, something in itself good, offends me.
the right eye is good intention, the fight hand is good desire.
Gloss. ord. (ii.oss. Or; the right r//c is the contemplative life which
offends by being the cause of indolence or self-conceit,
in our weakness that we are not able to support it unmixed.
The right hand is good works, or the active life, which
offends us when we are ensnared by society and the business
of life. It then aov one Lfl unable to sustain the eontem-
plative life, let him not slothfully rest from all action; or on
the other hand while he is taken up with action, dry up the
fountain of sweet contemplation. Rbmig. The reason why
the liuht eye and the right hand are to be1 cast awav is
subjoined in that, Fbr it is h> - v. P-i t DO-ChRTO.
as we . ne of another, it is better that
should be saved without some one of these members,
VER. 31, 32. ST. MATTHEW. 189
than that we perish together with them. Or, it is better
that we should be saved without one good purpose, or one
good work, than that while we seek to perform all good
works we perish together with all.,
31. It hath been said, Whosoever shall put away
his wife, let him give her a writing of divorcement :
32. But I say unto you, That whosoever shall put
away his wife, saving for the cause of fornication,
causeth her to commit adultery : and whosoever shall
marry her that is divorced committeth adultery.
Gloss. The Lord had taught us above that our neigh- Gloss.
hour's wife was not to be coveted, He now proceeds to teach
that our own wife is not to be put away. Jerome. For
touching Moses's allowance of divorce, the Lord and Saviour
more fully explains in conclusion, that it was because of the
hardness of the hearts of the husbands, not so much sanc-
tiouing discord, as checking bloodshed. Pseudo-Chrys. For
when Moses brought the children of Israel out of Egypt, they
were indeed Hebrews in race, but Egyptians in manners.
And it was caused by the Gentile manners that the husband
hated the wife ; and if he was not permitted to put her away,
he was ready either to kill her or ill-treat her. Moses there-
fore suffered the bill of divorcement, not because it was a
good practice in itself, but was the prevention of a worse
evil. JIii.AiiY. Hut the Lord who brought peace and good-
Mill on earth, would have it reign especially in the matri-
monial bond. Aug. The Lord's command here that a wife A.ng.
i- not to be put away, is not contrary to the command in the paUit
Law, as Manichaus affirmed. Had the Law allowed any x:x- '-«'•
who would to put away his wife, to allow none to put away
were indeed the very opposite of that. lint the difficulty
which Mo* ireful to put in the way, shews that he WM
no good friend to the practice at all. Poi he required a bill
of divorcement, the delay and difficulty of drawing out
which would often cool headlong rage and disagreement
cially as by the Hebrew oustonij it was the Scribes
alone who were permitted to use the Hebrew Letters, in
190 tBDnra 10 i hap. v.
which they professed a lingular skill. To these then the
law would send liim whom it bid to give a writing of di-
vorcement, when he would put away his wife, who medi-
ating between him and his wife, might set them at one
again, unless in minds too wayward to he moved by coun-
sels of peace. Thus then He neither completed, hy adding
words to it, tin; law of them of old time, nor did He destroy
the Law given hy .Moses hy enacting things contrary to it, as
Manichssus affirmed; hut rather repeated and approved all
that the Hebrew Law contained, so that whatever lie spoke
in His own person more than it had, had in view either
explanation, which in divers ohseure places of the Law was
greatly needed, or the more punctual observance of its enact-
Ang. ments. Id. By interposing this delay in the mode of putting
ilont.i.i l. *wa7i the law giver shewed as cle irly as it could he shewn
to hard hearts, that lie hated strife and disagreement. The
Lord then so confirms this backwardness in the 1
to except only one case, the cuu.se of fornication ; evt iy i
inconvenience which may have place, He bids us hear with
patience in Consideration of the plighted troth of wed-
lock. PseUDO-Chkts. it we ought to hear the harden -
Gal. 6, 2. strangers, in obedience to that of the Apostle, Beat J
another's burdens, how much more that of our wives and
hushands? The Christian husband ought not only to keep
himself from any defilement, hut to be careful not to give
others occasion of defilement ; for so is their sin imputed to
him who gave the occasion. Whoso then hy putting away
his wife gives another man occasion of committing adulter}.
Aug. is Condemned tor that crime himself. Ai i . He
u ! sup' declares the man who marries her who is put away an
adulterer. CHRYS, Say not here. It Is enough her hush
lias put her away; for even alter she is put away she
Aug. Continues the wife of him that put her away. Ai (.. The
ubi sup. Apo>tle has fixed the limit here, requiring her to absb d
from a fresh marriage as I i her husband lives. A
hi-- death he allows her to marry. But if the woman may
not marry while i, ner husband is alive, much less
may she yield herself to unlawful indulgences. Bui this
iiniand of the l.oid, forbidding to put away a wife,
is not broken hy him who lives with her not carnally
VER. 31, 32. ST. MATTHEW. 191
but spiritually, in that more blessed wedlock of those that
keep themselves chaste. A question also here arises as to
what is that fornication which the Lord allows as a cause
of divorce ; whether carnal sin, or, according to the Scrip-
ture use of the word, any unlawful passion, as idolatry,
avarice, in short all transgression of the Law by forbidden
desires. For if the Apostle permits the divorce of a wife if
she be unbelieving, (though indeed it is better not to put her
away,) and the Lord forbids any divorce but for the cause of
fornication, unbelief even must be fornication. And if un-
belief be fornication, and idolatry unbelief, and covetousness
idolatry, it is not to be doubted that covetousness is forni-
cation. And if covetousness be fornication, who may say of
any kind of unlawful desire that it is not a kind of forni-
cation ? Id. Yet I would not have the reader think this Aug.
disputation of ours sufficient in a matter so arduous ; for not . j1™^'
every sin is spiritual fornication, nor does God destroy every
sinner, for He hears His saints daily crying to Him, Forgive
us our debts; but every man who goes a whoring and for-
sakes Him, him He destroys. Whether this be the fornica-
tion for which divorce is allowed is a most knotty question —
for it is no question at all that it is allowed for the fornica-
tion by carnal sin. Id. If any affirm that the only fornication Aug. lib.
for which the Lord allows divorce is that of carnal sin, he *ult"a
may say that the Lord has spoken of believing husbands and
wives, forbidding either to leave the other except for forni-
cation. Id. Not only does He permit to put away a wife Aug.
who commits fornication, but whoso puts away a wife by Nj('|"t' m
whom he is driven to commit fornication, puts her away for i- 16".
tin; cause of fornication, both for his own sake and hers.
Id. Ho also rightly puts away his wife to whom she shall Aug.de
. I will not be your wife unless yon get me money by 0p. is.
robbery ; or fthould require any other crime to bo done by
him. If tin; husband hero be truly penitent, ho will cut oil'
the limb that oil': adi him. In. Nothing can be more uiijiM A
than to put away a wife lor fornication, and yourself to be '^j,','','' '"
guilty of that sin, for then is that happened, ll'licrriii thou '• I*
judgest another, thou condemrusi tin/self. When He says.
And It* who marrieth her who it put away, committeth adul-
tery, a question arises, does the woman also in thi i
192
( HA1
amit adultery? For the Apostle dii ther thai she
remain unmarried, or be reconciled to her husband.
i*> this difference in the separation, namely, which of them
Was th( of it. If the wife put away the husband and
marry another, she appears to have left her first husband
with the desire of change, which is an adulterous thought.
But if she have been put away by her husband, yet he who
marries her commits adultery, how can she be quit of the
same guilt? And further, if he who marries her com
adultery, she is the cause of his committing adultery, which
is what the Lord is here forbidding.
33. Again, ye have heard that it hath been Baid by
them of old time, Thou shalt not forswear thyself, but
shalt perform unto the Lord thine oaths:
34. But I say unto you, Swear not at all ; neither
by Heaven ; for it is God's throne :
35. Nor by the earth; for it is lli> footstool:
neither by Jerusalem ; for it is the city of the gl
King.
3G. Neither shalt thou swear By thy head, because
thou canst not make one hair white or black.
37. But let your communication be, Yea, j
Nay, nay: for whatsoever is more than these cometh
of evil.
Gloss,
non occ.
(ii.oss. The Lord has hitherto taught to abstain from in-
juring our neighbour, forbidding anger with murder. Inst
with adultery, and the putting away ■ irife irith a bill of
divorce. He now proceeds to teach itain from injury
to God, forbidding not only perjury ai an evil in itself, but
d all oaths as the cause of evil, saying, Ye have heard it
said Inj them of old shalt not fotiWeOT till/self. It is
0.19,12. written in Leviticus, Thou shalt not fortWeOT th'/sili
and that they should not make goda of thi ore,
they are commanded to render to God their oaths, and not
to 8W( ar by any creatui to the Lord thy oaihi; that
if you shall hav( don to swear, vim shall iwear by
VER. 33 — 37. ST. MATTHEW. 193
the Creator and not by the creature. As it is written in
Deuteronomy, Thou shalt fear the Lord thy God, and shalt c 6, 13.
swear by His name. Jerome. This was allowed under the
Law, as to children ; as they offered sacrifice to God, that
they might not do it to idols, so they were permitted to
swear by God ; not that the thing was right, but that it were
better done to God than to daemons. Pseudo-Chrys. For
no man can swear often, but he must sometimes forswear
himself; as he who has a custom of much speaking will
sometimes speak foolishly. Aug. Inasmuch as the sin of Aug.
perjury is a grievous sin, he must be further removed from paUst.
it who uses no oath, than he who is ready to swear on every xix- 23-
occasion, and the Lord would rather that we should not
swear and keep close to the truth, than that swearing we
should come near to perjury. Id. This precept also con- Aug.
firms the righteousness of the Pharisees, not to forswear ; ^ont. i.
inasmuch as he who swears not at all cannot forswear him- 17-
self. But as to call God to witness is to swear, does not the
Apostle break this commandment when he says several times
to the Galatiaus, The things which I write unto you, behold, Gal. 1,20.
before God, I lie not. So the Romans, God is my witness,
whom I serve in my spirit. Unless perhaps some one may
say, it is no oath unless I use the form of swearing by some
object; and that the Apostle did not swear in saying, God is
my witness. It is ridiculous to make such a distinction ; yet
the Apostle has used even this form, / die daily, by your 1 Cor. 15,
boasting. That this does not mean, your boasting has caused
my dying daily, but is an oath, is clear Iron the Greek,
which is vi) iijv v/jL€T€pav KauyyGLV. Jo. Hut what we could All^r- (,c
r i • Mciulac.
not understand by mere words, from the conduct ot the saints 15.
may gather in what m lould be understood what
bt easily be drawn the contrary way, unless explained by
1 mple. The Apostle ha- used oaths in his Epistles, and by
I u> how that ought to be taken, / say unto yon,
or ik, 1 ni nil, namely, lest by allowing ourselves to swear
at. ;iil we come to readme^ in -wearing, from readiness W6
oe to a babit of swearing, and from a habit of swearinj
into perjury. And no the ApOStle in nut, found to I .
i an oath but only in writing, tl, iter thought and
caution which that requires not allowing of slip oi the tongue.
\Ol. I. o
194 008P1 L \< OORDING 10 ( B vr. v.
Yet is the Lord9! command so universal, Sircar not at all,
that He would seem to have forbidden it even in writing.
But since it would be an impiety to accuse Paul of having
violated this precept, especially in his Epistle*, we qulsI un-
derstand the word at all as implying that, as far as lie- in
your power, you should not make a practice of swearing, not
ami at it as a good thing in which you should take delight.
Au'A- Id. Therefore in liis writings, as writing allows of greater
pauit circumspection, the Apostle is found to have Used an oath in
xix. 23. several places, that none might suppose that there is any
direct sin in swearing what is true ; but only that our weak
hearts are better preserved from perjury by abstaining from
all swearing whatever. JbbOMB. Lastly, consider that the
Saviour does not here forbid to swear by Clod, but by the
Heaven, the Earth, by Jerusalem, by a man's head. For
this evil practice of swearing by the elements the Jews had
always, and are thereof often accused in the prophetic
writings. For he who swears, shews either reverence or
love for that by which he swears. Thus when the .lews swore
by the Angels, by the city of Jerusalem, by the temple and
the elements, they paid to the creature the honour and wor-
ship belonging to God ; for it is commanded in the Law
Aug. that we should not swear but by the Lord our God. Al O.
Mont " "l ®r ; It is added, By the Heaven, §c. because the Jews did
i- 1 7. not consider themselves bound when they swore by such
things. As if lie had said, When you swear by the Heaven
and the Earth, think not that you do not owe your oath
to the Lord your God, for you are proved to bare sworn
by Him whose throne the heaven is, ami the earth His foot-
>1 ; which is not meant as though Gfod had such limbs
set upon the heaven and the earth, after the manner of
a man who is Bitting; but that seat signifies (ion's judg-
ment of US, And since in the whole extent of this univet>e
it is the heaven thai has the highest beauty, God is said to
upon the heavens RS shewing divine power to be more
excellent than the must surpassing show of beauty; and He
is said to stand upon the earth. M putting to lowest use
a lesser beauty. Spiritually by the heavens are denoted holy
ill, by the earth the sinful, seeing He tltat is spiritual
•2. i"». judgeth all thiiK/s. But to the sinner it is said, Earth thou
CJcn.3,19.
VER. 33 — 37. ST. MATTHEW. 195
art, and unto earth thou shall return. And he who would
abide under a law, is put under a law, and therefore He
adds, it is the footstool of His feet. Neither by Jerusalem,
for it is the city of the Great King ; this is better said than
1 it is Mine ;' though it is understood to mean the same.
And because He is also truly Lord, whoso swears by Jeru-
salem, owes his oath to the Lord. Neither by thy head.
What could any think more entirely his own property than
his own head ? But how is it ours when we have not power
to make one hair black or white ? Whoso then swears by
his own head also owes his vows to the Lord ; and by this
the rest may be understood. Chrys. Note how He exalts
the elements of the world, not from their own nature, but
from the respect which they have to God, so that there is
opened no occasion of idolatry. Rajbanus. Having forbid-
den swearing, He instructs us how we ought to speak, Let
your speech be yea, yea ; nay, nay. That is, to affirm any-
thing it is sufficient to say, ' It is so :' to deny, to say, * It
is not so.' Or, yea, yea ; nay, nay, are therefore twice re-
peated, that what you affirm with the mouth you should
prove in deed, and what you deny in word, you should not
establish by your conduct. Hilary. Otherwise ; They who
live in the simplicity of the faith have not need to swear,
with them ever, what is is, what is not is not; by this their
life and their conversation are ever preserved in truth. Je-
romi:. Therefore Evangelic verity does not admit an oath,
* the whole discourse of the faithful is instead of an
oath. Aug. And he who has learned that an oath is to be Aug. nbi
reckoned not among things good, but among things neces- sl11'*
sary, will restrain himself as much as he may, not to use an
oath without necessity, unless he sc i loth to believe;
what it is for their good they should believe, without the;
Urination of an oath. Tins then i> good and to be de-
sired, that our conversation be only, yea, yea ; nay, nay; for
U is mart than tins cometh of evil. That is, if you
compelled to , yon know that it ii by the necessity
of their weakness to whom you would persuade any thing;
which weakm orely an evil. What is more than tins
e\il; not that you do evil in this just UM of an oath
o2
VJ(> Q06PBL \< I OBDING I" I HAT. V.
to persuade another to something beneficial for him: but it
it ;ni evil in him whose weakness thus obligi to n-e
an oath. GhBYB. Or; of evil, that is, from their w cak i
to whom the Law permitted the use of an oath. Not that
by this the old Law is signified to be from the Devi), but
lie leads us from the old imperfection to the new abund-
ance.
38. Ye have heard that it hath been said. An eye
for an eye, and a tooth for a tooth :
39. But I say unto you, That ye resist not evil :
hut whosoever shall smite thee on thy right cheek,
turn to him the other also.
40. And if any man will sue thee at the law, and
take away thy coat, let him have thy cloak also.
41. And whosoever shall compel thee to go a mile,
go with him twain.
42. Give to him that asketh thee, and from him
that would borrow of thee turn not thou away.
Gloss, non Gloss. The Lord having taught that we are not to offer
injury to our neighbour, or irreverence to the Lord, now
proceeds to shew how the Christian should demean himself
Aug. cont. to those that injure him. Ave. This law, Kij, for <//<-, tooth
a*2& for t00^*' **■ enacted to repress the Uames of mutual hate,
and to be a check on their undisciplined spirits. For who
when he would take4 revenge, ^;h ever content to return just
much harm as he had received? Do we nut tee men who
have suffered some trifling hurt, straightway plot murder,
thirst for blood, and hardly find ewil enough that they can
do to their enemies for the satisfying their rage? To this
immeasured and cme] fury the Law puts bounds when it
enacts a tc r talinnis ; that is that whatever WTOUg or hurt
any man has done to another, he should sutler jnM the same
in return. This is not to encourage but to check rage; for
it does not rekindle what was extinguished, but hinders the
flames already kindled from further Spread. It enacts a just
XIX
VER. 38 — 42. ST. MATTHEW. 197
retaliation, properly due to him who has suffered the wrong.
But that mercy forgives any debt, does not make it unjust
that payment had been sought. Since then he sins who
seeks an unmeasured vengeance, but he does not sin who
desires only a just one ; he is therefore further from sin who
seeks no retribution at all. I might state it yet thus; It
was said to them of old time, Thou shalt not take unequal
retaliation ; But I say unto you, Ye shall not retaliate ; this
is a completion of the Law, if in these words something is
added to the Law which was wanting to it ; yea, rather that
which the Law sought to do, namely, to put an end to
unequal revenge, is more safely secured when there is no
revenge at all. Pseudo-Chrys. For without this command,
the commands of the Law could not stand. For if accord-
ing to the Law we begin all of us to render evir for evil, we
shall all become evil, since they that do hurt abound. But
if according to Christ we resist not evil, though they that
are evil be not amended, yet they that are good remain good.
Jerome. Thus our Lord by doing away all retaliation, cuts
off the beginnings of sin. So the Law corrects faults, the
Gospel removes their occasions. Gloss. Or it may be said Gloss, non
that the Lord said this, adding somewhat to the righteous- occ"
ness of the old Law. Aug. For the righteousness of the Aug.
.Pharisees is a less righteousness, not to transgress the mea- j^ont' \n
sure of equal retribution ; and this is the beginning of peace ; 19.
but perfect peace is to refuse all such retribution. Be-
tween that fir^t manner then, which was not according to
the Law, to wit, that a greater evil should be returned for
a le>>, and this which the Lord enjoins to make His dis-
ciples perfect, to wit, that no evil should be returned for evil,
a middle place i> held by this, that an equal evil should be
irned, which was thus the passage from extremest discord
itremest peace. Whoso then first does evil to another
departa farthest from righteousness ; and who does not first
do any wrong, but when wronged repays with a heavier
. hai departed somewhat from extreme injustice; he
who n mly what he has received, gives up yet some-
thing more, for it were bat itrid right that he who is the
ihoold receive a greater hurl than he inflicted*
ousnesi thai partly begun, He perfects, who is
198 G06PBL IOOORDING TO CHAP. V.
come to fulfil the Law. The two steps that intervene Tic
Leaves to be understood; for there is who does not r
much, but less; and there is yet above him, he who repays
not at all ; yet this seems too little to the Lord, if you be not
also ready to suffer wrong. Therefore He says not, Ren
not evil for evil, but, Resist not against evilt not only repay
not what is offered to yon. but do not resi-t that it should
not be done to you. For thus accordingly lie explains
that saying, If any man smite thee on thy right check,
offer to him the /eft also. Which as being a high part
of mercy, is known to those who serve such as they love
much; from whom, being morose or insane, they endure
many things, and if it be for their health they offer them-
selves to endnre more. The Lord then, the Physician of
souls, teaches His disciples to endure with patience the
sicknesses of those for whose spiritual health they should
provide. For all wickedness comes of a sickness of the
mind; nothing is more innocent than he who is sound
An jr. dc and of perfect health in virtue. Id. The things which
Mendftc arc (]one Dy f],c Saints in the New Testament profit '
examples of understanding those Scriptures which arc mo-
delled into the form of precepts. Thus we read in Luke;
Luke 6, Whoso smiteth thee on the one cheek, turn to htm the
other atso. Now there is no example of patience more
perfect than that of the Lord; yet He, when He was
John 18, smitten, said not, ' Behold the other cheek/ but, If I
hare spoken amiss, (/erase Me wherein it is amtSS; hut if
well, why smitest thou Met hereby shewing us that that
Aug. turning of the other cheek should be in the heart. In.
.' ,'* Tor the Lord was ready not only to be smitten 00 the
19- other cheek for the salvation of men, but to be crucified
with His whole body. It may be asked, What doe* the
riurht check expressly Aj tin* face is that whereby
any man is known, to he smitten on the face is accord-
to the Apostle to be contemned and despised. But
as we cannot say f right lace,' and 'left i. and yet we
have a name twofold, one before God, and one before the
world, it is distributed as it were into the right cheek, and
left cheek, that whoever of Christ's disciples is d
for that he is a Christian, may be ready to be yet more
VER. 38 — 42. ST. MATTHEW. 199
despised for any of this world's honours that he may
have. All things wherein we suffer any wrong are divided
into two kinds, of which one is what cannot be restored,
the other what may be restored. In that kind which cannot
be restored, we are wont to seek the solace of revenge.
For what does it boot if when smitten you smite again,
is the hurt done to your body thereby repaid to you?
But the mind swollen with rage seeks such assuagements.
Pseudo-Chrys. Or has your return blow at all restrained
him from striking you again ? It has rather roused him
to another blow. For anger is not checked by meeting
anger, but is only more irritated. Aug. Whence the Lord Aug.
judges that others' weakness should rather be borne with ^™t" |n
compassion, than that our own should be soothed by 20.
others' pain. For that retribution which tends to cor-
rection is not here forbidden, for such is indeed a part of
mercy; nor does such intention hinder that he, who seeks
to correct another, is not at the same time ready himself
to take more at his hands. But it is required that he
should inflict the punishment to whom the power is given
by the course of things, and with such a mind as the fattier
has to a child in correcting him whom it is impossible he
should hate. And holy men have punished some sins with
death, in order that a wholesome fear might be struck into
the living, and so that not his death, but the likelihood of
increa.se of hii sin had he lived, was the hurt of the criminal.
Thus Eliaa punished many with death, and when the dis-
ciples would take example from him they were rebuked by
the Lord, who did not censure this example of the Pro-
phet, but their ignorant use of it, seeing them to desire the
punishment not for correction's sake, but from angry hate.
I >nt after lie- had inculcated love of their neighbour, and
had ^iven them the Holy Spirit, there wanted not in-
itancei of inch vengeance; as Ananias and his wife who
down dead at the words of Peter, and the Apostle Paul
delivered tome to Satan for the destruction of the flesh*
I uc, with a kind of blind opposition, rage against
temporal pnnishmenti of the old Testament, not know-
with what mind they were inflicted. Id. But who
that i^ of lober mind wonld say to Lm;^, It ii nothing *K
200 ■ io >kdiwo ro ch w. v.
of your concern who will live religiously, or who profam
It cannot even be said to them, that it is not their con-
,i who will live chastely, or who anchastely. It is in-
deed better that men slionld 1)0 led to serve (iod by right
teaching than by penalties] yet has it benefited many, as
experience has approved to OS, to he first eoereed by pain
find fear, that they might he taught after, or to he made
conform in deed to what they had learned in words.
The better men indeed are led of love, but the more part
of men are wrought on by fear. Let them learn in the
b of the Apostle Paul, how Christ first constrained, and
An?. after taught him. Id. Therefore in this kind of injuries
Monti L which are wont to rouse vengeance Christians will observe
20. such a mean, that hate shall not be caused by the injuries
they may receive, and yet wholesome correction be not
foregone by Ilim who has right of either counsel or
power. Jeromx, Mystically interpreted; When we arc
smitten on the right cheek, He said not. offer to him
thy left, hut the other; for the righteous has not a left.
That is, if a heretic has smitten OS in disputation, and
would wound us in a right hand doctrine, let him be
Aug. witli another testimony from Scripture. A\< . The ot
Mip* kind of injuries arc those in which full restitution
be made, of which there are two kinds : one re
money, the other to work; of the fust of these it is He
speaks when lie continues, WhoftO will me tfo thy
coat, let him. have (hi/ cloak Hkctr'tse. As by the cheek
are denoted such injuries of the wicked as sdmit of no
it ut ion but revenge, so by this similitude of the gar-
it^ iv denoted sueh injury as admits restitution. And
tin- the1 former, 1^ rightly taken of preparation ot'
the heart, not of the show of the outward action. And
what i> commanded respecting our garments, is to be
observed in all things that by any right we call our own
in worldly property. For it' the command be expressed in
these necessary articles of life, how much more does it
hold in the of siipeitluit e^ and luxuries'-' And
when lie lavs, lie who will 8U6 (Inc. He clearly intends
to include every thing for which it is possible that we
should la* sued. It may be made a question whethei it
VER. 38 4.2. ST. MATTHEW. 201
is to be understood of slaves, for a Christian ought not to
possess his slave on the same footing as his horse; though
it might be that the horse was worth the more money. And
if your slave have a milder master in you than he would
have in him who seeks to take him from you, I do not know
that he ought to be given up as lightly as your coat.
Pseudo-Chrys. For it were an unworthy thing that a be-
liever should stand in his cause before an unbelieving judge.
Or if one who is a believer, though (as he must be) a
worldly man, though he should have reverenced you for the
worthiness of the faith, sues you because the cause is a
necessary one, you will lose the worthiness of Christ for the
business of the world. Further, every lawsuit irritates the
heart and excites bad thoughts; for when you see dishonesty
or bribery employed against you, you hasten to support your
own cause by like means, though originally you might have
intended nothing of the sort. Aug. The Lord here forbids Aug.
His disciples to have lawsuits with others for worldly pro- 7^c nr*
perty. Yet as the Apostle allows such kind of causes to
be decided between brethren, and before arbiters who are
brethren, but utterly disallows them without the Church, it
is manifest what is conceded to infirmity as pardonable.
a. There are, who are so far to be endured, as they rob Greg.
of our worldly goods: but there are whom we ought to _ °J{ ,o
hinder, and that without breaking the law of charity, not
only that ire may not be robbed of what is ours, but lest
they by robbing others destroy themselves. We ought to
much more for the men who rob us, than to be eager
lave the inanimate things they take from us. When
c with our neighbour is banished the heart on the mat-
ter of worldly possessions, it is plain that our estate is more
loved than our neighbour.
A.UG. The third kind of wrongs, which is in the matter of An?,
labour, consists of both BUCh as admit restitution, and such s' ""• in
—or with or without revenge — for he who forcibly L •!'•
nice, and makes him give him aid Bgainsl
1 d cither be punished for his crime, or return the
labour. In this kind of wrongs then, the Lord teaches that
the Christian mind Is most patient, and prepared to end u
I ; I ( a man t onsl ruin llu c In </<> With
202 Q06PSL A( < ORDING TO CHAP. Y,
him a mile, go with him yet other tiro. This likewise is
i) icant not so much of actual service with your feet, as of
Chrys. re adiness of mind. CHBTS. The word here used signifh
xvHi!" drag unjustly, without cause, and with insult. Arc Let us
Aug. ubi suppose it therefore said, do with him other (WO, that the
Dumber three might be completed; by which number per-
fection is signified; that whoever does this might remember
that he is fulfilling perfect righteousness. For which reason
He conveys thifl precept under three examples, and in this
third example, lie adds a twofold measure to the one single
measure, that the threefold number may be complete. Or
we may so consider as though in enforcing this duty, lie
had begun with what was easiest to bear, and had advanced
gradually. For first lie commanded that when the right
cheek was smitten we should turn the other also ; therein
shewing ourselves ready to endure another wrong less than
that you have already received. Secondly, to him that would
take your coat, lie bids you part with your cloak, {or garment,
as some copies read,) which is either jui t a loss, or
perhaps a little greater. In the third He doubles the ad-
ditional wrong which He would have us ready to endure.
And seeing it is a small thing not to hurt unless yon further
shew kindnesses, lie adds, To him that asketk of thee, (/ire.
PseuDO-ChbySi Because wealth is not ours but God's;
God would have us stewards of His wealth, and not Lords.
JEROME. If we understand this only of alms, it cannot stand
with the estate of the most part of men who arc poor; c
the rich if they have been always giving, will not be able to
Aug. ubi continue always to give. Ave Therefore, He says not,
6UV" 'Give all things to him that ask> ;' but, dire to < nry one
that askeih; that you should only give w hat you can give
honestly and rightly. For what if one ask for money to em-
ploy in oppressing the innocent man r \\ hat if he ask your
Consent to unclean sin? We must give then only what will
hurt neither ourselves 01 others, as far as man can judge;
and when you have refused an inadmissible request, that you
may not scud awa\ empty him that asked, shew t he righteous-
ness of your refusal ; and such (.Direction of the unlawful pe-
A.ng. titioner will often lie a better gift than the granting his suit.
In. For with more benefit is food taken from the hungry, if
VER. 38 — 42. ST. MATTHEW. 203
certainty of provision causes him to neglect righteousness,
than that food should be supplied to him that he may con-
sent to a deed of violence and wrong. Jerome. But it may
be understood of the wealth of doctrine : wealth which never
fails but the more of it is given away, the more it abounds.
Aug. That He commands, And from him that would borrow Aug.
of thee, turn not away, must be referred to the mind ; for ^™" ?n
God loveth a cheerful giver. And every one that receives, 20.
indeed borrows, though it is not he that shall pay, but God, * ^onl
who restores to the merciful many fold. Or, if you like
to understand by borrowing, only taking with promise to
repay, we must understand the Lord's command as em-
bracing both these kinds of affording aid ; whether we give
outright, or lend to receive again. And of this last kind of
shewing mercy it is well said, Turn not away, that is, do not
be therefore backward to lend, as though, because man shall
repay you, therefore God shall not; for what you do by
God's command cannot be without fruit. Pseudo-Chrys.
Christ bids us lend but not on usury; for he who gives on
such terms does not bestow his own, but takes of another;
he looses from one chain to bind with many, and gives not
for God's righteousness sake, but for his own gain. For
money taken on usury is like the bite of an asp; as the asp's
on secretly consumes the limbs, so usury turns all our
possession! into debt. Aug. Some object that this command Aug.
of Christ is altogether inconsistent with civil life in Common- iiE'o
wealths; Who, say they, would Buffer, when he could hinder
it, the pillage of his estate by an enemy; or would not re-
pay the evil suffered by a plundered province of Rome on
the plunderers according to the rights of war? lint these
septs of patience are to be observed in readiness of the
heart, and that mercy, not to return evil for evil, must be
always fulfilled by the will. Vet must we often use a merci-
ful sharpness in dealing with the headstrong. And in this
way, if the earthly commonwealth will keep the Christian
commandments, eren war will not be waged without good
charities, to the establishing among the vanquished peaceful
harmony of godliness and righteousness. For that nctorj
beneficial to him from whom it snatches licence to sin;
since nothing is more unfortunate for sinners, than the good
201< G08PBL \< I ORDING 10 I B LP. v.
fortune of their sins, which nourishes an impunity that
brings punishment after it, and an evil will is strengthened,
it were some internal enemy.
43. Ye have heard that it hath hecn said, Thou
shalt love thy neighbour, and hate thine enemy.
I I. But I Bay unto you, Love your enemies,
hlrss them that curse you, do good to them that
hate you, and pray for them which despitclully use
you and persecute you ;
45. That ye may be the children of your Father
which is in heaven: for He makcth His sun to
rise on the evil and on the good, and sendeth rain
on the just and on the unjust.
46. For if ye love them which love you, what
reward have ye? do not even the Publicans the
same ?
47. And if ye salute your brethren only, what
do ye more than others? do not even the Pub-
licans so ?
48. Be ye therefore perfect, even as your Father
which is in heaven is perfect.
Gloss. Gross. The Lord Las taught above that we must not
non occ. ](.Msf ()MC u ]1() ()j]\.rs :inv injury, but must be ready I
to suffer more; He uow further requires as to shew to
them that do us wrong both love and its effects. And
as the things that have gone before pertain to the com-
pletion of the righteousness of the Law, in like manner
this last precept is to be referred to the completion of the
law of love, which, according to the Apostle, is the fulfilling
dc of the Law. Am.. That by the command. Thou $hali
love tlni neighbour, all mankind were intended, the I
( hrist.
shewed in the parable of the man who was left half dead,
which teaches us that our neighbour is every one who
may happen at any time to .stand in need of our ofl
of mere} ; and tins who dors not see must be denied to
VER. 43 48. ST. MATTHEW. 205
none, when the Lord says, Do good to them that hate
you. Id. That there were degrees in the righteousness Aug.
of the Pharisees which was under the old Law is seen j£™|' jn
herein, that many hated even those by whom they were 21.
loved. He therefore who loves his neighbour, has ascended
one degree, though as yet he hate his enemy; which is
expressed in that, and shalt hate thy enemy; which is
not to be understood as a command to the justified, but
a concession to the weak. Id. I ask the Manichseans why Aug.
they would have this peculiar to the Mosaic Law, that Cp"*'st
was said by them of old time, thou shalt hate thy enemy ? *ix. 24.
Has not Paul said of certain men that they were hateful to
God ? We must enquire then how we may understand
that, after the example of God, to whom the Apostle here
affirms some men to be hateful, our enemies are to be hated ;
and again after the same pattern of Him who maketh His
sun to rise on the evil and the good, our enemies are to be
loved. Here then is the rule by which we may at once hate
our enemy for the evil's sake that is in him, that is, his
iniquity, and love him for the good's sake that is in him,
that is, his rational part. This then, thus uttered by them
of old, being heard, but not understood, hurried men on
to the hatred of man, when they should have hated nothing
but vice. Such the Lord corrects as He proceeds, saying,
i" say auto you, Love your enemies. He who had just
declared that He came not to subvert the Law, but to
fulfil it, by bidding us love our enemies, brought us to
the understanding of how we may at once hate the same
man for his sins whom we love for his human nature.
QL068. But it should be known, that in the whole body of Gloss,
the Law it is no where written, Thou shalt hate thy enemy. 01
I be referred to the tradition of the Scribes, who
thought good to add this to the Law, because the Lord
bade the children of Israel pursue their enemies, and
roy Amalek from under heaven. PsEUDO-ChBYS. As
that, Thou shalt not lust, was not spoken to the flesh,
but to the spirit, so in tins the flesh indeed is net able
to love it> enemy, but the spirit is able; for the love
and hate of the flesh ll in the sense, but of the spirit is
in the understanding. If then we feel hate to one who
20(> GOSPBl k-OOORDING n» CHAP. V.
has wronged us, and yet will not to act upon that feeling,
know that our flesh hates our enemy, but our soul lo
Greg. him. i o. Lovr to an enemy is then observed when
xxii. li. W(> are ll°t sorrowful at his success, or rejoice in Ins lull.
We hate him whom we wish not to be bettered, and
pursue with ill-wishes the prosperity of the man in wb
fall we rejoice. Yet it may often happen that without
any sacrifice of charity, the fall of an enemy may gladden
us, and again his exaltation make us sorrowful without
any suspicion of envy; when, namely, by his fall any
deserving man is raised up, or by bis success any un-
deservedly depressed. But herein a strict measure of
discernment must be observed, lest in following out our
own hates, we hide it from ourselves under the specious
pretence of others' benefit. We should balance how much
we owe to the fall of the sinner, how much to tbe justice
of the Judge. For when the Almighty has struck any
hardened sinner, we must at once magnify His justice as
Judge, and feel with the other's Buffering who perishes.
Gloss.ord. Gi.oss. They who stand against the Church oppose her
in three ways; with hate, with words, and with bodily
tortures. The Church on the other hand loves them, as
it is here, Love your enemies; does good to them, as it
is, Do good to them that hate you ; and prays for them,
as it is, Pray for them that perm CUtt you and accuse you
falsely. JEROME. Many measuring the commandments of
God by their own weakness, not by the strength of the
saints, hold these commands for impossible, and say that
it is virtue enough not to hate our enemies; but to love
them is ;i command beyond human nature to obey. But
it must be understood that Chi ist enjoins not impossibilities
but perfection. Such was the temper of David towards
Saul and Absalom ; the Martyr Stephen also prayed
Rom. 9, :j. his enemies while they stoned him, and Paul wished him-
self anathema for the sake of his persecutors. Jesni both
Luke 23, taught and did the4 same, saying, 1'a/her, fun/ ire tic
"' far they know not what they do, Ai<
hir. are examples of the perfeci sous of Q-odj > this
should every believer aim, ami seek by prayer to God, and
struggles with himself to raise his human spirit to this
VER. 43 48. ST. MATTHEW. 207
temper. Yet this so great blessing is not given to all
those multitudes which we believe are heard when they
pray, Forgive us our debts, as we forgive our debtors.
Id. Here arises a question, that this commandment of Aug.
the Lord, by which He bids us pray for our enemies,-^"'1"
seems opposed by many other parts of Scripture. In 21.
the Prophets are found many imprecations upon enemies ;
such as that in the 108th Psalm, Let his children be Ps. 109, 9
orphans. But it should be known, that the Prophets are
wont to foretel things to come in the form of a prayer or
wish. This has more weight as a difficulty that John says,
There is a sin unto death, I say not that he shall pray l John
for it ; plainly shewing, that there are some brethren for * *
whom he does not bid us pray ; for what went before was,
If any know his brother sin a sin, fyc. Yet the Lord bids
us pray for our persecutors. This question can only be
resolved, if we admit that there are some sins in brethren
more grievous than the sin of persecution in our enemies.
For thus Stephen prays for those that stoned him, because
they had not yet believed on Christ ; but the Apostle Paul 2 Tim.
does not pray for Alexander though he was a brother, but '
had sinned by attacking the brotherhood through jealousy.
But for whom you pray not, you do not therein pray
against him. What must we say then of those against
whom we know that the saints have prayed, and that not
that they should be corrected, (for that would be rather
to have prayed for them,) but for their eternal damnation ;
not as that prayer of the Prophet against the Lord's
betrayer, for that is a prophecy of the future, not an im-
precation of punishment ; but as when we read in the
Apocalypse the Martyrs' prayer that they may be avenged. Rev.c, io
Hut wc ought not to let this affect us. For who may
dare to affirm that they prayed against those persona them-
selves, and not against the kingdom of sin? For that would
be both a just and a mereiful avenging of the Mail;.
to overthrow that kingdom of sin, under the continuance
of which they endured all those e\ils. And it is overthrown
by I ion of tome, and damnation of such M abide m
sin. DOCS not Paul seem to you to haw: avenged Stephen
on his own body, M he spcah «, / chastise iii if huihj, a^fjTu^j I e
8 y^
208
GOSP] I \< ' OKDIXG 1"
CHAP, V,
Hil.
(hi i
I
N. i
1 ratione
Aug.
Serai, in
Mont.
i. 23.
. 1. 2
Aug.
ubi Ml}).
if into subjection. Pseudo-Aug. And the souls of them
that arc slain cry out to be avenged; as the blood of Abel
i out of the ground not with a voice, but in spiri
An the work is said to laud the workman, when he delights
himself in the view thereof; for the saints are not
impatient as to urge on what they know will come to
pass at the appointed time. ChBTS. Note through what
- we have now ascended hither, and how He has
us on the wry pinnacle of virtue. The first step is, not
to begin to do wrong to any; the second, that in avenging
a wrong dom; to us we be content trith retaliating equal;
the third, to return nothing of what we have suffered ;
the fourth, to offer one's self to the endurance of evil \ the
fifth, to be ready to suffer even more evil than the Oppre*
desires to inflict \ the sixth, not to hate him of whom we
sulfcr such things; the seventh, to love him ; the eighth, to
do him good; the ninth, to pray fur him. And because
the command is great, the reward proposed is also great,
namely, to be made like unto (Jod, Ye shull be the sons of
your Father which is in heaven.
Jerome. For whoso keeps the commandments of God is
thereby made the son of Clod; he then of whom He 1
speaks is not by nature His son, but by his own will. An..
Alter that rule wc must here understand of which John
speaks, He //are them pOW€T to be made the so,
One is His Son by nature; we arc made sons by the power
which we have received; that is, so far as we fulfil those
things that we are commanded. So Hi" Bays not. Ho ti
things because ye are sons; but. do these things thai
may become sous. In calling us to this then, He calls u
Ihs Likeness, for lie saithj He His mm to rise on
the righteous and the unrigl By the sun we may
Understand not this visible, but that of which it is said,
, To you that fear the name of the Lord, the Sun of rit/htt
I shall arise ; and by the rain, the water of ti. line
of truth; for Christ was seen, and was preaeiieil to good as
Well as bad. II u \; tun and rain ha\e reference
the baptism with water and Spirit Aug. Or we may
take il o\' this visible sun, and of the rain by which the fruits
ait nourished, SJ the wicked mourn in the book of Wisdom,
VER. 43 — 48. ST. MATTHEW. 209
The Sun has not risen for us. And of the rain it is said, Wisd.5,6.
I will command the clouds that they rain not on it. But Is. 5, 6.
whether it be this or that, it is of the great goodness of God,
which is set forth for our imitation. He says not, 'the sun/
but His sun, that is, the sun which Himself has made, that
hence we may be admonished with how great liberality we
ought to supply those things that we have not created, but
have received as a boon from Him. Id. But as we laud Him Aug.
for His gifts, let us also consider how He chastises those 93pi2.'
whom He loves. For not every one who spares is a friend,
nor every one who chastises an enemy ; it is better to Vid. Prov.
07 C
love with severity, than to use lenity where with to deceive. '
udo-Chrys. lie was careful to say, On the righteous and
the unrighteous, and not ' on the unrighteous as on the
righteous;' for God gives all good gifts not for men's sake,
but for the saints' sake, as likewise chastisements for the
sake of sinners. In bestowing His good gifts, He does not
separate the sinners from the righteous, that they should
not despair; so in His inflictions, not the righteous from
sinners that they should be made proud ; and that the
more, since the wicked are not profited by the good things
they receive, but turn them to their hurt by their evil lives ;
nor are the good hurt by the evil things, but rather profit to
increase of righteousness. Aug. For the good man is not Aug. de
puffed up by worldly goods, nor broken by worldly calamity, j 'g' ei*
But the bad man is punished in temporal losses, because he
HTupted by temporal gains. Or for another reason He
would have good and evil common to both sorts of men, that
good things might not be sought with vehement desire, when
they were enjoyed even by the wicked; nor the evil things
shamefully avoided, when even the righteous are afflicted by
them. GLOSS. To love one that loves us is of nature, but to Gloss.
love our enemy of charity. //' ye love them, who /ore yous """ OC0,
wluti reward have ij<,'.> to wit, in heaven. None truly, for of
such i* I, Ye have received your reward. But tin
thing! we ought to do, and not leave the other undone.
Raban. If then linneri 1m- led by nature to show kindness
t<> thot< that love them, with how much greater show of
affection oughl you not to embrace even those that do not.
love your I 1 it follows, Do not even the publicans eat
210 GOSPEL ACCORDING 10 ETT. MATTHEW. CHAP, V.
The publicans are those who collect the public imposts ; or
perhaps those who pursue the public business or the ^ain of
this world. Gloss, But if you only pray for them that are
your kinsfolk, what more has your benevolence than that of
the unbelieving? Salutation is a kind of prayer. &ABAN.
Ethnici, that is, the Gentiles, for the Greek word tOvos is
translated ' gens' in Latin; those, that is, who abide such
as tiny were born, to wit, under sin. RbmIO. Because the
utmost perfection of love cannot go beyond the love of
enemies, therefore as soon as the Lord has bid us love our
enemies, lie proceeds, Be ye then perfect, as your Father
which is in heaven is perfect. He indeed is perfect, as
being omnipotent ; man, as being aided by the Omnipotent.
For the word ' as ' is used in Scripture, sometimes for
Josli. 1,5. identity and equality, as in that, As I was with Motes, to
will I lie with thee ; sometimes to express likeness only,
as here. Ps#ODO-Chrys. For as our sons after the flesh
resemble their fathers in some part of their bodily shape,
so do spiritual sons resemble their father God, in holiness.
CHAP. VI.
1. Take heed that ye do not your alms before men,
to be seen of them : otherwise ve have no reward of
your Father which is in Heaven.
Gloss. Christ having now fulfilled the Law in respect of Gloss,
commandments, begins to fulfil it in respect of promises,
that we may do God's commandments for heavenly wages,
not for the earthly which the Law held out. All earthly
things are reduced to two main heads, viz. human glory,
and abundance of earthly goods, both of which seem to be
promised in the Law. Concerning the first is that spoken
in Deuteronomy, The Lord shall make thee higher than all c. 28, 1.
the nations v;ho dwell on the face of the earth. And in the
same place it is added of earthly wealth, The Lord shall
male thee abound in all good things. Therefore the Lord
now forbidfl these two tilings, glory and wealth, to the atten-
tion of believers. Chi; vs. Yet be it known that the desire of Chrys,
funic is near akin to virtue. Psettdo-Chrys. For when any ^
thing truly glorious is done, there ostentation has its readiest
-ion; so the Lord first shuts out all intention of seeking
glorj He knows that this is of all fleshly vices the most
dangerous to man. The servants of the Devil are tormented
by all kinds of vices; but it is the desire of%mpty glory that
torments the servants of the Lord more than she servants of
the Devil. Aug. How great strength the love of human An
ie feels, but he who baa proclaimed war against j ',,',' ^'i.
it. For though it, is easy for any not to wish for praise ,r"'- ;;|s-
when it is denied him, it, is difficult Dot to be pleased
with it. when it is offered. Chkts. Observe how lie has
begun a.^ it were d< cribins ome heat hard to be dis-
n"" '-' ' " w.v. ,...
i 2
212 GOSPEL ACCORDING 10 (HAP. VI.
cerned, and ready to steal upon him who is not greatly
OD his guard against it ; it enters iii secretly, and carries off
insensibly all those things that are within. Psbudo-Chbys.
And therefore he enjoins this to be more carefully avoided.
Take hied that ye do not your righteousness before men. It
is our heart we must watch, for it is an invisible serpent that
WC have to guard against, which secretly enters iii and
seduces; but if the heart be pure into which the enemy lias
succeeded in entering in, the righteous man soon feels that
he is prompted by a strange spirit ; but if his heart were full
of wickednesses, lie does not readily perceive the suggestion
of the Devil, and therefore He first taught us, Be not angry,
Lust not, for that he who is under the yoke of these evils
cannot attend to his own heart. But how can it be that we
should not do our alms before men? Or if this may be, how-
can they be so done that we should not know of it ? For if
a poor man come before us in the presence of any one, how-
shall we be able to give him alms in secret? If we lead him
a^ide, it must be seen that we shall give him. Observe
then that He said not simply, Do not before nun, but
added, to be seen oftlivm. He then who doe* righteousness
not from this motive, even if he does it before the ey«
men, is not to be thought to be herein condemned ; for he
who docs any thing for God's sake, sees nothing in his heart
but God, for whose sake he does it; as a workman has
always before his eyes him who has entrusted him with the
0reg, work to do. GftEG. If then we seek the fame of giving, we
■or' V1"' make even our public deeds to be hidden in His sight ; for if
herein we seek our own glory, then they are already ea^t out
of His sight, even though there be many by whom they are
unknown. It belongs only to the thoroughly perfect, to
suiler their deeds to be seen, and to receive the praise of doing
them in such sott that they are lifted up with do secret ex-
ultation; whereas they that are weak, because they cannot
attain to this I contempt of their own fame, must needs
Aug. hide those good deeds thai they do. Ai <;. In saying only,
'.'.", That ye be seen of men. without any addition, He seems to
Mont. 11.I. •
have forbidden that we should make that the end of our
Gal. 1,10. action-. I' r tj e Apostle who declared, If I yet pleased nun,
I ihould not be the servant of Christ ; says in another place,
VER. 2 — 4. ST. MATTHEW. 213
I please all men in all things. This he did not that he might l Cor. 10,
please men, but God, to the love of whom he desires to turn
the hearts of men by pleasing them. As we should not think
that he spoke absurdly, who should say, In this my pains
in seeking a ship, it is not the ship I seek, but my country.
Id. He says this, that ye be seen of men, because there are Aug.
some who so do their righteousness before men that them- g"™"
selves may not be seen, but that the works themselves may
be seen, and their Father who is in heaven may be glorified ;
for they reckon not their own righteousness, but His, in the
faith of whom they live. Id. That He adds, Otherwise ye shall Aug.
not have your reward before your Father who is in heaven, Montii.l.
signifies no more than that we ought to take heed that we
seek not praise of men in reward of our works. Pseudo-
Chrys. \Vhat shall you receive from God, who have given
God nothing? What is done for God's sake is given to God,
and received by Him ; but what is done because of men is
cast to the winds. But what wisdom is it, to bestow our
goods, to reap empty words, and to have despised the reward
of God ? Nay you deceive the very man for whose good
word you look; for he thinks you do it for God's sake,
otherwise he would rather reproach than commend you.
Yet must we think him only to have done his work because
of men, who does it with his whole will and intention
governed by the thought of them. But if an idle thought,
seeking to be seen of men, mount up in any one's heart, but
is resisted by the understanding spirit, lie is not thereupon
to be condemned of man-pleasing; for that the thought
Came to him was the passion of the flesh, what he chose was
the judgment of his soul.
2. Therefore when thou doest thine alms, do not
sound a trumpet before thee, as the hypocrites do
in the synagogues and in the Btreets, that they may
have glory of men. Verily I say unto yon, They
have their reward.
3. But when thou <loe>t alms, let not thy lefl
hand know what thy right hand doeth !
2] 1 GOSPEL A.OOOBDING 10 CHAP. VI.
1. That thine alms may be in secret: and thy
Father which Beeth in secret Himself Bhall reward
thee openly.
Anpr. Arc Above the Lord had spoken of righteousness in
Mont.ii.2. general. He now puisnes it through its different parts.
i ado- PsBl DO-ChKYS, He opposes tliree chief virtues, alms, pray< r.
ii.mm xv a,1<^ fasting, to three evil things against which the Lord
undertook the war of temptation. For He fought for us in
the wilderness against glutton}' ; against covet* - on the
mount ; against false glory on the temple. It is alms that
BCatter abroad against covetousness which heaps up; fasting
against gluttony which is its contrary; prayer against false
glorjr, seeing that all other evil things come out of evil, this
alone comes out of good ; and therefore it is not overthrown
but rather nourished of good, and has no remedy that may
Amino- avail against it but prayer only. Ajibbosiastbb. The sum
Corn'm in °* a^ Christian discipline is comprehended in mercy and
Tim. 4, 8. piety, for which reason He begins with almsgiving. PsBl I -
Chrys. The trumpet stands for every act or word that
tends to a display of our works; for instance, to do alms
if wc know that some other person is looking on, or at the
request of another, or to a person of such condition that
he may make us return ; and unless in such cases not to
do them. Yea, even if in some secret place they are done
with intent to be thought praiseworthy, then is the trumpet
Aug. ubi Bounded. Aug. Thus what lie says, Do not wound a trust*
** pet before thee, refers to what He had said above, /
heed that ye do not your righteoutnea befin Ji bomb.
He who sounds a trumpet before him when he does alms
l- B hypocrite. Whence He adds, us the h>//)UC/'ites do.
Isi.l. NiD. The name ' hypocrite ' is derived from the appearance
l'lv'n*x- of those who in the shows arc disguised in masks, variously
ex A
Serin. coloured according to the character they represent, some-
times male, sometimes female, to impose on the spectators
Aug. ubi while they act in the games. Ai>.. As then the hypociv
M1,)' (a word meaning * one Who feigns/) as personating t he cha-
racter- of other in. ii. act parts which arc not naturally their
own — for he who personal ncmnon, is not really Aga-
VER. 2 — 4. ST. MATTHEW. 215
memnon, but feigns to be so — so likewise in the Churches,
whosoever in his whole conduct desires to seem what he is
not, is a hypocrite ; he feigns himself righteous and is not
really so, seeing his only motive is praise of men. Gloss. Gloss.
In the words, in the streets and villages, He marks the public non 0CI
places which they selected; and in those, that they may
receive honour of men, He marks their motive. Greg. It Greg.
should be known, that there are some who wear the dress ?yr' xxx1,
of sanctity, and are not able to work out the merit of per-
fection, yet who must in no wise be numbered among the
hypocrites, because it is one thing to sin from weakness,
another from crafty affectation. Aug. And such sinners Aug.
receive from God the Searcher of hearts none other reward ztTva' .m0
Mont. H.2.
than punishment of their deceitfulness ; Verily I say unto
you, They have their reward. Jerome. A reward not of God,
but of themselves, for they receive praise of men, for the
sake of which it was that they practised their virtues. Aug. Aug. ubi
This refers to what He had said above, Otherivise ye shall SUP*
have no reward of your Father which is in heaven; and He
goes on to shew them that they should not do their alms as
the hypocrites, but teaches them how they should do them.
Chrys. Let not thy left hand know what thy right hand
doethf is said as an extreme expression, as much as to say,
If it were possible, that you should not know yourself, and
that your very hands should be hid from your sight, that is
what y<m should most strive after. Pseudo-Chrys. The Apo-
! in the book of the Constitutions, interpret thus ; The
right hand is the Christian people which is at Christ's right
hand ; the left hand is all the people who are on His left
hand, lie means, then, that when a Christian docs alms,
tin- unbeliever ihonld not sec it. Aug. But according to Aug. ubi
this interpretation, it will be no fault to have a respect to ,up*
pleasing the faithful; and yet we are forbidden to propose
be end of any good work the pleasing of any kind of nun.
if you would have men to imitate your actions which
may he pleasing to them, they must he done before unhc-
lievi .veil as beliei If again, according to another
interpretation, we talc the 1<I*l hand to mean our enemy, ami
that oar enemy should not know when we do our alms, why
210 TO CHAP. VI.
did the Lord Himself mercifully heal men when the Jews
were Btanding round Him? And how too must we deal with
ProT. 25, our enemy himself according to that precept, If thy enemy
hunger, feed him? A third interpretation is ridiculous; that
the left hand signifies the wife, and that because women
are wont to be more close in the matter of expense out of the
family purse, therefore the charities of the husband should
he from tin; wife, for the avoiding of dom< "rife.
Bui this command is addressed to women as well as to men,
what then is the left hand from which women are hid to
conceal their alms? Is the husband also the left hand of the
wife? And when it is commanded such that they enrich
each other with good works, it is clear that they ought not
to hide their good deeds; nor is a theft to be committed to
do God service. But if in any case something must needs
he done covertly, from respect to the weakness of the other,
though it is not unlawful, yet that we cannot suppose the
wife to be intended by the left hand here is clear from the
purport of the whole paragraph; no, not even such an one
a- lie might well call left. But that which is blamed in hy-
pocrites, namely, that they seek praise of men, this you are
forbid to do; the left hand therefore seems to signify the
delight in men's praise; the right hand denotes the purpose
of fulfilling the divine commands. Whenever then a d<
to gain honour from men mingles itself with the conscience
of him thai docs alms, it is then the left hand knowing what
the right hand, the right conscience, does. Let not the left
hand know, therefore. what the right hand doeth, mean-.
not the desire of men's praise mingle with your conscience.
Bui Our Lord does yet more Strongly forbid the left hand
alone to work in us, than its mingling in the works of the;
right hand. The intent with which He said all this is
in that He adds, Hint your almt nun/ he /</ I that i>. in
that your good conscience only, which human eye cannot
. nor words disc >ver, though many thing said falsely
of many. Bui your good conscience itself is enough for you
towards deserving your reward, if you look for your reward
from Him who alone ('an see your conscience. This is that
Hi- adds, And your Father which eeeth in secret ehall
VER. 5, 6. ST. MATTHEW. 217
ward you. Many Latin copies have, openly a. Pseudo-Chrys.
For it is impossible that God should leave in obscurity any
good work of man; but He makes it manifest in this world,
and glorifies it in the next world, because it is the glory of
God ; as likewise the Devil manifests evil, in which is shewn
the strength of his great wickedness. But God properly
makes public every good deed only in that world the goods
of which are not common to the righteous and the wicked ;
therefore to whomsoever God shall there shew favour, it will
be manifest that it was as reward of his righteousness. But
the reward of virtue is not manifested in this world, in which
both bad and good are alike in their fortunes. Aug. But in
the Greek copies, which are earlier, we have not the word
openly. Chrys. If therefore you desire spectators of your
good deeds, behold you have not merely Angels and Arch-
angels, but the God of the universe.
5. And when thou pray est, thou shalt not be as
the hypocrites are ; for they love to pray standing in
the synagogues and in the corners of the streets, that
they may be seen of men. Verily I say unto you,
They have their reward.
G. But thou, when thou prayest, enter into thy
closet, and when thou hast shut thy door, pray to thy
Father which is in secret ; and thy Father which seeth
in secret shall reward thee openly.
Pseudo-Chrys. Solomon says, Before prayer, prepare thy Pseudo-
BOul. This he docs who comes to prayer doing alms; for nonry0^'c>
good works stir up the faith of the heart, and give the soul Ecclut.
Confidence in prayer to God. Alms then are a preparation for
prayer, and therefore the Lord after speaking of alms proceeds
accordingly to instruct us concerning prayer. Aug. lie docs Aug.
not now hid OS pray, hut Instmcta us how we should pray; MonUi.8.
as above II« did Dot command us to do alms, hut, shewed
the manner of doing them. P&eudo-Chbys. Prayer is as it
» q I it Il'im.iii. ■>■ ddi thai tha
1 1 USS. omit, but .ill the pn
a, II omits it
W. t- iii v. 18.
218 GOSPEL ACCORDING TO CHAP. VI.
were a spiritual tribute which the soul offers of its own
bowels. Wherefore the more glorious it is, the more watch-
fully ought we to guard that it is not made vile by being
done to be seen of men. Chrys. He calls them hypocrites,
because feigning that they are praying to God, they are
looking round to men; and, He adds, they love to pray in
the synagogues, Psbudo-Chryb. 13ut I suppose that it is
not the place that the Lord here refers to, but the motive
of him that prays; for it is praiseworthy to pray in the con-
Ps.68,26. gregation of the faithful, as it is said, /// your Churches bl
ye God. Whoever then so prays as to be seen of men docs
not look to God but to man, and so far as his purpose is
concerned he prays in the synagogue. But he, whose mind
in prayer is wholly fixed on God, though he pray in the
synagogue, yet seems to pray with himself in secret. In the
corners of the streets, namely, that they may seem to be
praying retiredly; and thus earn a twofold praise, both that
Gloss. ord. they pray, and that they pray in retirement. GLOSS. Or, the
corners of the streets, are the places where one way en
another, and makes four CTOSS-ways. Psbudo-Chrts. He
forbids us to pray in an assembly with the intent of being
seen of that assembly, as He adds, that they may be
of men. He that prays therefore should do nothing lingular
that might attract notice; as crying out, striking his bi\
An-, ubi or reaching forth his hands. Aug. Not that the mere bring
sup* seen of men is an impiety, but the doing this in order to be
seen of men. CHRYS. It is a good thing to be drawn away
from the thought of empty glory, but especially in prayer.
For our thoughts arc1 apt to stray of themseh es ; if then we
address ourselves to prayer with this disease upon US, how
Aug. ubi shall we understand those things that are said by us P A'
,up" The privity of Other men is to be so far shunned by US, as it
leads US to do any tiling with this mind that we look for the
fruit of their applause. Pseudo-Chrtb. Verity I say ////to
you, They hare received their ft/run!, for every man where he
sows there he reaps, therefore they who pray because of
men, not because >d, receive praise of men, not of God.
CHRYS. He say-, h vived, because dod was ready to
give* them that reward which comes from Himself, but they
prefer rather that which comes from men. He then goes on
VER. 5, 6. ST. MATTHEW. 219
to teach how we should pray. Jerome. This if taken in its
plain sense teaches the hearer to shun all desire of vain
honour in praying. Psetjdo-Chrys. That none should be
there present save he only who is praying, for a witness im-
pedes rather than forwards prayer. Cyprian. The Lord has Cypr. Tr.
bid us in His instructions to pray secretly in remote and vn" *
withdrawn places, as best suited to faith ; that we may be
assured that God who is present every where hears and sees
all, and in the fulness of His Majesty penetrates even hidden
places. Pseudo-Chrys. We may also understand by the door
of the chamber, the mouth of the body; so that we should
not pray to God with loudness of tone, but with silent heart,
for three reasons. First, because God is not to be gained
by vehement crying, but by a right conscience, seeing He
is a hearer of the heart ; secondly, because none but thyself
and God should be privy to your secret prayers ; thirdly,
because if you pray aloud, you hinder any other from praying
near you. Cass i an. Also we should observe close silence Cassian,
in our prayers, that our enemies, who are ever most watch- ix° 3^'
ful to ensnare us at that time, may not know the purport
of our petition. Aug. Or, by our chambers are to be un- Aup\ ubi
-rood our hearts, of which it is spoken in the fourth sup*
Psalm; What things ye utter in your hearts, and wherewith Ps. 4, 4.
ye arc pricked in your chambers. The door is the bodily
senses ; without are all worldly things, which enter into
our thoughts through the senses, and that crowd of vain
imaginings which beset us in prayer. Cyprian. What in- Cvpr. Tr.
sensibility is it to be snatched wandering off by light and V1U
profane imaginings, when you are presenting your entreaty
to the Lord, as if there were aught else you ought rather
to consider than that your converse is with God! J low
can you claim of God to attend to you, when you do not
attend to yourself? This is altogether to make no provision
against the enemy ; this is when praying to God, to offend
God's Majesty by the ne- leet ful ncss of your prayer. Ai Q, A.ug. uW
The door then must be shut, that is, we must resist the
bodily that we may address our leather in such
spiritual prayer made in the inmost spirit, where
we pray to Him truly iu secret. Remio. Let it he enough
for you that He alone l.no. petitions, who knows the
220 G06PBL A( < ORDIHG TO (HAT. VI.
secrets of all hearts; for lie "Who sees all things, the same
shall Listen to jroUi CHSYS. lie said not ' shall freely give
thee/ but, skull reward Hue; thus lie constitutes Himself
your debtor.
7. But when yc pray, use not vain repetitions,
as the heathen do: for they think that they shall
be heard for their much speaking.
8. Be ye not therefore like unto them : for your
Father knoweth what things ye have need of, before
ye ask Him.
Aug. ubi Aug. As the hypocrites use to set themselves so as to he
SUI)# seen in their prayers, whose reward is to he acceptable to
men; so the Ethnici (that is, the Gentiles) use to think that
they shall be heard for their much speaking; therefore He
Cassi.m, adds, When j/e prat/, do not ijc use liuimj irords. CaSSIAN,
ix. 36. ^e should indeed pray often, but in short form, lest if we
be long in our prayers, the enemy that lies in wait for us,
Aup. might suggest something for our thoughts. Aug. Yet to
130, 10. continue long in prayer is not, as some think, what is In
meant, by using many words. For much speaking is one
thing, and an enduring fervency another. For of the Lord
Himself it is written, that lie continued a whole night in
prayer, and prayed at great length, setting an example to OS.
The brethren in Egypt are said to use frequent prayers, but
those very short, and as it were hasty ejaculations, lest that
fervency of spirit, which is most bchoveful for us in prayer,
should by longer continuance be violently broken off. Serein
themselves sufficiently ihew, that this fervency of spirit,
it is not to be forced it' it cannot last, so it' it has lasted is
not to be violently broken oil'. Let prayer then be without
much speaking, but not without much entreaty, it' this fer-
vent spirit can be supported; for much speaking in prayer
IS to u>e in a necessary matter more words than necessary.
But to entreat much, is to importune with enduring warmth
of heart Him to whom our entreaty is made; for often is
this business effected more by groans than words, by weep-
ing more than speech. Chkys. Hereby Be dissuades hum
VER. 7, 8. ST. MATTHEW. 221
empty speaking in prayer; as, for example, when we ask
of God things improper, as dominions, fame, overcoming
of our enemies, or abundance of wealth. He commands
then that our prayers should not be long; long, that is,
not in time, but in multitude of words. For it is right
that those who ask should persevere in their asking; being
instant in prayer, as the Apostle instructs; but does not
thereby enjoin us to compose a prayer of ten thousand
verses, and speak it all; which He secretly hints at, when
He says, Do not ye use many words. Gloss. What He Gloss. ord.
condemns is many words in praying that come of want of
faith ; as the Gentiles do. For a multitude of words were
needful for the Gentiles, seeing the daemons could not know
for what they petitioned, until instructed by them ; they
think they shall be heard for their much speaking. Aug. Aug. ubi
And truly all superfluity of discourse has come from the sup#
Gentiles, who labour rather to practise their tongues than
to cleanse their hearts, and introduce this art of rhetoric
into that wherein they need to persuade God. Greg. True Greg.
prayer consists rather in the bitter groans of repentance, v °v.. 9„
than in the repetition of set forms of words. Aug. For we Aug. ubi
use many words then when we have to instruct one who is SUi)*
in ignorance, what need of them to Him who is Creator
of all things? Your heavenly Father knoweth what ye have
need of before you ask Hun. Jerome. On this there starts
up a heresy of certain Philosophers who taught the mistaken Epicu-
dogma, that if God knows for what we shall pray, and, before reans*
ire ask, knows what we need, our prayer is needlessly made
to (Mic who has such knowledge. To such we shortly reply,
That in our prayers we do not instruct, but entreat ; it is
one tiling to inform the ignorant, another to beg of the un-
derstanding : the first were to teach ; the latter is to perform
nrice of duty. CHBYS. You do not then pray in order to
li God your wants, but to move Ilim, that you may be-
come lii> friend by the importunity of your applications to
I Inn, that you may be humbled, that you may be reminded
of your miis. \\ <.. Nor OUght we to use Words in seeking to Aug. ubi
obtain of Ood what ire would, but to seels with intense and 'ttp'
lit application of mind, with pure love, and Suppliant ,
spirit. In. Hut even with words we otiLrht at certain period!
130,0,
222 G06PBL LOOOBDtNQ TO CHAP. TI.
to make prayer to God, that by these signs of things wc may
keep ourselves ID mind, and may know what progress we
have made in such desire, and may stir up ourselves more
actively to increase this desire, that alter it have begun to
wax warm, it may not be chilled and utterly frozen up by
divers caret, without our continual care to keep it alive.
Words therefore are needful for us that we should be moved
by them, that we should understand clearly what it is
ask, not that we should think that by them the Lord is either
Aug. instructed or persuaded. In. Still it may be asked,, what is
5?ni!,.,-n- the use of prayer at all, whether made in words or in medi-
31oiil.li..). i J
tation of things, if God knows already what is necessary for
us. The mental posture of prayer calms and purities the
soul, and makes it of more capacity to receive the divine
gifts which are poured into it. For God does not hear us
for the prevailing force of our pleadings j He is at all times
ready to give us His light, but we are not ready to receive it,
but prone to other things. There is then in prayer a tinning
of the body to God, and a purging of the inward eye, whilst
those worldly things which wc desired are shut out, that the
eye of the mind made single might be able to bear the single
light, and in it abide with that joy with which a happy life
Lb perfected.
0. After this manner there fore pray ye : Our Father
which art in Heaven, Hallowed be Thy name.
(;ioSS. Gloss. AmODgsl His other saving instructions and divine
■vPr- lessons, wherewith He counsels believers, lie has get forth
for us a form of prayer in few words; thus giving us con-
fidence that, that will be quickly granted, for which He
x.'Xx. would have us pray so shortly. CTPRIAN. He who gave to
us to live, taught us also to pray, to the end, that spear
to the father in the prayer which the Son hath taught, wc
may receive a readier hearing. It is praying like friends and
familiars to oiler up to Gtod of His own. Let the Father
recognise the S n'a words when we offer up our prayer;
and seeing we have Him when we sin for an Advocate with
the Father, Kt as put forward the words ofourAdvoc
VER. 9. ST. MATTHEW. 223
when as sinners we make petition for our offences. Gloss. Gloss, ord.
Yet we do not confine ourselves wholly to these words, but
use others also conceived in the same sense, with which our
heart is kindled. Aug. Since in every entreaty we have first Aug.
to propitiate the good favour of Him whom we entreat, and ]^™t'. ^"4
after that mention what we entreat for ; and this we com-
monly do by saying something in praise of Him whom we
entreat, and place it in the front of our petition ; in this the
Lord bids us say no more than only, Our Father which art
in Heaven. Many things were said of them to the praise of
God, yet do we never find it taught to the children of Israel
to address God as ' Our Father ;' He is rather set before
them as a Lord over slaves. But of Christ's people the
Apostle says, We'have received the Spirit of adoption, where- Rom. 8,
by we cry Abba, Father, and that not of our deservings, but 15,
of grace. This then we express in the prayer when we say,
Father; which name also stirs up love. For what can be
dearer than sons are to a father ? And a suppliant spirit, in
that men should say to God, Our Father. And a certain
presumption that we shall obtain ; for what will He not
give to His sons when they ask of Him, who has given them
that first that they should be sons ? Lastly, how great anxiety
possesses his mind, that having called God. his Father,
he should not be unworthy of such a Father. By this the
rich and the noble are admonished when they have become
Christiana not to be haughty towards the poor or lowly born,
who like themselves may address God as Our Father ; and.
they therefore cannot truly or piously say this unless they
acknowledge such for brethren. Chrys. For what hurt
does such kindred with those beneath us, when wc arc
all alike kin to One above us? For who calls God Father,
in that one title confesses at once the forgiveness of sins,
the adoption, the heirship, the brotherhood, which he h:is
with the Only-begotten, and the gift of the Spirit. For
none can call God Father, but he who lias obtained all
these blessings. In a two-fold manner, therefore, he moves
the feeling of them that pray, both by the dignity of Him
who ii prayed to, and the greatness of those benefits
which we gain by prayer. Cyprian. We say not My Pa- Cypr.
tlnT, bin On,- luii her, for the teacher of peace and master
}A GOSPEL aOOOBDING TO (HAT. VI.
of unity would not have men pray singly and severally, since
when any prays, he is not to pray for himself only. Our
prayer IS general and for all, and when we pray, we pray
not for one person but for us all, because we all are one.
So also lie willed that one should pray for all ding as
Himself in one did hear us all. PseuDO-Chrys. To pray
for ourselves it is our necessity compels us, to pray for
Gloss. ord. others brotherly charity instigates. Gloss. Also because
He is a common Father of all, we say, Our Father; not
Ma Father, which is appropriate to Christ alone, who is
J lis Son by nature. PseUDO-ChbTS. Which art in heart//
is added, that we may know that we have a heavenly
lather, and may blush to immerse ourselves wholly in
Cassian, earthly things when we have a Father in heaven. CASSIAN.
- ° l'1" And that we should speed with strong desire thitherward
IX. 10. *■ °
where our Father dwells. Cmivs. In heaven, not confining
God's presence to that, but withdrawing the thoughts of
the petitioner from earth and fixing them on things above.
Au£. Aug. Or; in heaven is among the saints and the righteous
Mont.iLfi mcu '> for God is not contained in space. For the heavens
literally are the upper parts of the universe, and if I
be thought to be in them, then arc the birds of more del
than men, seeing they must have their habitation nearer to
Ts. 31, 18. God. But, God is nigh, it is not said to the men of lofty
stature, or to the inhabitants of the mountain tops ; but,
to the broken in heart. But as the sinner is called ' earth,'
Gen. 3, 19. as earth thou art, and unto earth thou must return, so
might the righteous on the Other hand be called ' the heaven.'
Thus then it would be rightly said Who art in heaven, for
there would seem to be as much difference spiritually be-
tween the righteous and sinn> locally, between heaven
and earth. With the intent i .lying which thing it is,
that wc turn OUT faces in prayer to the east, not as though
God \\;ts there only, deserting all other parts of the earth;
but that the mind may be reminded to turn itself to that
nature which is more excellent, that is to God, when his
body, which i- turned to the1 more excellent body
which is of heaven. For it is desirable that all, both small
and great, should h; hi conceptions of God, and there-
fore lor such M cannot fix their thoughts on spiritual natures,
VER. 10. ST. MATTHEW. 225
it is better that they should think of God as being in heaven
than in earth.
Aug. Having named Him to whom prayer is made and Aug. ubi
where He dwells, let us now see what things they are for sup*
which we ought to pray. But the first of all the things that
are prayed for is, Hallowed be Thy name, not implying that
the name of God is not holy, but that it may be held sacred
of men; that is, that God may be so known that nothing
may be esteemed more holy. Chrys. Or ; He bids us
in praying beg that God may be glorified in our life; as
if we were to say, Make us to live so that all things may
glorify Thee through us. For halloived signifies the same
as glorified. It is a petition worthy to be made by man
to God, to ask nothing before the glory of the Father, but to
postpone all things to His praise. Cyprian. Otherwise, we Cypr. Tr.
say this not as wishing for God to be made holy by our vn' '"
prayers, but asking of Him for His name to be kept holy in
us. For seeing He Himself has said, Be ye holy, for I also Lev.20,7.
am holy, it is this that we ask and request, that we who have
been sanctified in Baptism may persevere such as we have
begun. Aug. But why is this perseverance asked of God, Aug. de
if, as the Pelagians say, it is not given by God ? Is it not ^on' Pcrs"
a mocking petition to ask of God what wc know is not given
by Ilim, but is in the power of man himself to attain? Cy- Cypr. ubi
PRIAN. Forthia we daily make petition, since wc need a daily sup*
sanctification, in order that we who sin day by day, may
cleanse afresh our offences by a continual sanctificatiou.
1 0. Thy kingdom come.
Gloss. It follows suitably, that after our adoption as sons, Gloss <ml.
k a kingdom which is duo to sous. Arc;. This Aug.
i> not so said as though God did not now reign on earth, or MonUi.d.
bad not reigned over it always. Come, must therefore be
be manifested to men. For none shall then ho
ignorant of His kingdom, when Bis Only-begotten not in
understanding only, hut in visible shape shall come to judge
the quick and dead. Tin- day of judgment the Lord teaches
shall thi when the Gospel shall have been preached
to all nations ; which tin; tins to the hallowing of < mxI's
\ol„ i.
226 GO0PKL LOCORDIHG 10 chap. VI.
name. JsBOMB. Either it is a general prayer for tlie king-
dom of the whole world that the reign of the Devil may
cease; or for the kingdom in each of us that God may reign
there, and that sin may not reign in our mortal body.
Cypr. Ctpbiah. Or; it is that kingdom which was promised to us
by God, and bought with Christ's blood; that we who before
in the world have been servants, may afterwards reign under
Aujr. the dominion of Christ. Aug. For the kingdom of God will
180.11. come whether we desire it or not. But herein we kindle our
desires towards that kingdom, that it may come to us, and
Cassian. that we may reign in it. Cassian. Or; because the Saint
• iV knows by the witness of his conscience, that when the
kingdom of God shall appear, lie shall be partaker therein.
Jerome. But be it noted, that it comes of high con-
fidence, and of an unblemished conscience only, to pray
for the kingdom of God, and not to fear the judgment.
Cypr. ubi Cvi'itiAX. The kingdom of God may stand for Christ llim-
sup* self, whom we day by day wish to come, and for whose
advent we pray that it may be quickly manifested to US.
As lie is our resurrection, because in Him we rise again,
so may lie be called the kingdom of God, because w«
reign in Ilim. Rightly we ask for God's kingdom, that i>,
for the heavenly, because there is a kingdom of this earth
beside. He, however, who has renounced the world, is
superior to its honours and to its kingdom ; and hence he
who dedicates himself to God and to Christ, longs not for
the kingdom of earth, but for the kingdom of Heaven.
Au£. Arr;. When they pray, Let thy kingdom come, what else
Per*. 2. (^° they pray fol who are already holy, but that they may
persevere in that holiness they now have given unto them?
For no otherwise will the kingdom of Qod come, than as
it is certain it will come to those that persevere unto
the end.
Thy will be done in earth as it is in Heaven.
Aujr. Id. In that kingdom of blessednesi the happy life will
srrin. in |)(, ma(j(. perfect in the Saints as it now is in the heavenly
Mont '
li.6. Angels; and therefore after the petition, Thy kingdom c
follows, Jny will be dune us in /u<u-</t, to in unlit. That
VER. 10. ST. MATTHEW. 227
is, as by the Angels who are in Heaven Thy will is done
so as that they have fruition of Thee, no error clouding
their knowledge, no pain marring their blessedness ; so may
it be done by Thy Saiuts who are on earth, and who, as
to their bodies, are made of earth. So that, Thy will be
done, is rightly understood as, ' Thy commands be obeyed ;'
as in heaven, so in earth, that is, as by Angels, so by men ;
not that they do what God would have them do, but they do
because He would have them do it ; that is, they do after
His will. Chrys. See how excellently this follows ; having
taught us to desire heavenly things by that which He said,
Thy kingdom come, before we come to Heaven He bids us
make this earth into Heaven, in that saying, Thy will be
done as in heaven, so in earth. Jerome. Let them be put
to shame by this text who falsely affirm that there are daily
falls in Heaven b. Aug. Or; as by the righteous, so by minas
sinners ; as if He had said, As the righteous do Thy will, su1?' u '
so also may sinners; either by turning to Thee, or in re-
ceiving every man his just reward, which shall be in the
last judgment. Or, by the heaven and the earth we may
understand the spirit and the flesh. As the Apostle says,
In my ml nd I obey the law of God, we see the will of God Rom.7,25.
done in the spirit. But in that change which is promised
to the righteous there, Let Thy will be done as in heaven, so
in earth ; that is, as the spirit does not resist God, so let the
body not resist the spirit. Or; as in heaven so in earth, as
in Christ Je>us Himself, so in His Church; as in the Man
who did His Father's will, so in the woman who is espoused
of Him. And heaven and earth may be suitably understood
as husband and wife, seeing it is of the heaven that the earth
brings forth her fruits. Cyprian. We ask not that God may Cypr. ubi
do His own will, but that we may be enabled to do what sup#'
He wills should be done by us; and that it may be done in
us ue stand in need of that will, that is, of God's aid and
protection; for no man nig by his own strength, but
i lafe in the indulgence and pity of God. Ohrtb. I
in Cj ril. IIi( r. iii. ~> \ II'i< t. Origenian.
tid ii. .">. n 16] •.. in prim. mood.
I
dc Angelii iii i.
228 igPBl k( < OBDIKO CHAP. VI.
virtue is not of our own (Hurts, but of grace from above.
Here again is enjoined on each one of us prayer for the
whole world, inasmuch as we are not to say, Thy will be
done in me, or in us ; but throughout the earth, that error
may cease, truth be planted, malice be banished, and virtue
Au~- return, and thus the earth not differ from heaven. Aug.
(le Don. .ill • ™ l
Pen. a. Prom this passage is clearly shewn against the Pelagians
that the beginning of faith is God's gift, when Holy Church
prays for unbelievers that they may begin to have faith.
Moreover, seeing it is done already in the S why do
they yet pray that it may be done, but that they pray that
they may persevere in that they have begun to be? Pbei i><»-
Ciirys. These words, As in heaven so in earth, must be taken
as common to all three preceding petitions. Observe also
how carefully it is worded; He said not, Father, hallow Thy
name in us, Let Thy kingdom come on us, Do Thy will
in us. Nor again; Let us hallow Thy name, L< titer
into Thy kingdom, Let us do Thy will; that it should not
Beem to be either God's doing only, or man's doing only.
But He used a middle form of speeeh, and the impersonal
verb; for as man can do nothing good without God's
aid, so neither docs God work good in man unless man
wills it.
11. Give us this day our daily bread.
An?. Aug. These three things therefore which have been asked
]'].-, in the foregoing petitions, are begun here on earth, and
according to our proficiency are increased in us; but in
another life, as we hope, they shall be everlastingly |
Bessed in perfection. In the four remaining petitions we
ask for temporal blessings which arc necessary to obtain-
ing the eternal; the bread, which II accordingly the next
petition in order, is a necessary. Jerome. The Greek word
here which we render f supersubstantialis, 's sSroouciot, The
I A \ often make nse of the word irepiovaios, by which we
find, on reference to the Hebrew, they always render the
word 80ffolme. Symmachns translates it t^aiperos, that is,
r nVnD on **«m''<t<<'S vid. imi.' c on Dogin. t. iv. pp. 200, 201. i & Antwerp.
Cyi riii. i i. I v. and Pete* )7,,u-
VER. 11. ST. MATTHEW. 229
{ chief/ or ' excellent/ though in one place he has inter-
preted ' peculiar/ When then we pray God to give us our
1 peculiar* or f chief ' bread, we mean Him who says in the
Gospel, I am the living bread which came down from heaven. John6,;5i.
Cyprian. For Christ is the bread of life, and this bread Cypr. ubi
belongs not to all men, but to us. This bread we pray sup*
that it be given us day by day, lest we who are in Christ,
and who daily receive the Eucharist for food of salvation,
should by the admission of any grievous crime, and our
being therefore forbidden the heavenly bread, be separated
from the body of Christ. Hence then we pray, that we
who abide in Christ, may not draw back from His sancti-
fication and His body. Aug. Here then the saints ask for Aug.
perseverance of God, when they pray that they may not pgr^°£*
be separated from the body of Christ, but may abide in
that holiness, committing no crime. Pseudo-Chrys.*1 Or by
' supersubstantialis' may be intended ' daily/ Cassian. In Cassian.1
that He says, this day, He shews that it is to be daily taken, ° ,1X' *
and that this prayer should be offered at all seasons, seeing
there is no day on which we have not need, by the receiving
of this bread, to confirm the heart of the inward man. Aug. Aug.
There is here a difficulty created by the circumstance of jSJjJ'^V
there being many in the East, who do not daily communicate
in the Lord's Supper. And they defend their practice on
the ground of ecclesiastical authority, that they do this with-
out offence, and are not forbidden by those who preside over
the Churches. But not to pronounce any thing concerning
them in either way, this ought certainly to occur to our
thoughts, that we have here received of the Lord a rule for
prayer which we ought not to transgress. Who then will
dare to affirm that we ought to use this prayer only once?
Or if twice or thrice, yet only up to that hour at which
we communicate on the Lord's body? For after that we
can: ', Give US this day that which wo have already
j ired. Or will any one on this account be able to
compel us to celebrate this lacrament at the close of the
day? Ca fan. Though the expression to-day may be an- c
derstood of this present life; thus. Give ai this bread while u ! *up*
tranflatM ' quotidUuu i'>t>ffryv<
)
230 -I'll. A( < ORDIKG : CHAP. VI.
wo abide in this world. .1 1 We may aPo interpret
tlic word ( SUpersubstantialis' otherwise, as tliat which is
above all other substances, and more excellent than all crca-
Ang. tnrcs, to wit, the body of the Lord. Arc Or by daily we
may understand spiritual, namely, the divine precepts which
""• wc ought to meditate and work. C We call it our
x.xiv. 7.
bread, yet pray that it may be given OS, for it is Clod's
to give, and is made ours by our receiving it. Jbbome.
Others understand it literally according to that saying of
the Apostle, Having food and raiment, let us tl h he
'tent, that the saints should have care only of present
food; as it follows, Take no tJioityht for the more \\ <..
130 ii. S° that herein we ask for a sufficiency of all things neces-
sary under the one name of bread. Psbudo-Chbtb. \Yc
pray, Give us this day our daily bread, not only that we may
have what to eat, which is common to both righteous and
sinners; but that what we eat we may receive at the hand of
God, which belongs only to the saints. For to him I
giveth bread who earns it by righteous means; but to him
who cams it by sin, the Devil it is that gives. Or that inas-
much as it is given by God, it is received sanctified ; and
therefore He adds our, that is, such bread M we have
prepared for us, that do Thou give us, that by Thy giving it
may be sanctified. Like as the Priest taking bread of the
laic, sanctifies it, and then offers it to him ; the bread ind
is his that brought it in offering, but that it is sanctified
is the benefit from the Priest, lie says Our for two reasons.
First, because all things that God gives us He gives through
us to others, that of what we receive of Ilini we may impart
to the helpless. AYJioso then of what he gains by his own
toil be DOthing on others, eats not his own bread only,
but others' bread also. Secondly, he who cats bread
righteously, cats his own bread; but he « ho eats bread
with sin, eats others1 bread. Auo. Some one may perhaps
«""•..„ find a difficulty in our here praying that we may obtain
Al. nit. ii. i . i . fc>
necessaries of this life, such I and raiment, when the
instructed US, Bt not ye careful what ye shall eat,
or wherewithal ye shall he clothed. Put it is impossible not
to be Careful about thai tor the obtaining which ui
Id. Put to wish lor the necessaries of life and no n.
VER. 12. ST. MATTHEW. 231
is not improper ; for such sufficiency is not sought for its
own sake, but for the health of the body, and for such garb
and appliances of the person, as may make us to be not
disagreeable to those with whom we have to live in all good
reputation. For these things we may pray that they may
be had when we are in want of them, that they may be kept
when we have them. Chrys. It should be thought upon
how when He had delivered to us this petition, Thy will be
done as in heaven so in earth, then because He spake to men
in the flesh, and not like angelic natures without passion or
appetite, He now descends to the needs of our bodies. And
He teaches us to pray not for money or the gratification of
lust, but for daily bread ; and as yet further restriction, He
adds, this day, that we should not trouble ourselves with
thought for the coming day. Pseudo-Chrys. And these
words at first sight might seem to forbid our having it pre-
pared for the morrow, or after the morrow. If this were
so, this prayer could only suit a few ; such as the Apostles
who travelled hither and thither teaching — or perhaps none
among us. Yet ought we so to adapt Chrises doctrine, that
all men may profit in it. Cyprian. Justly therefore does the Cypr. Tr.
disciple of Christ make petition for to-day's provision, without
indulging excessive longings in his prayer. It were a self-
contradicting and incompatible thing for us who pray that the
kingdom of God may quickly come, to be looking unto long
life in the world below. Pseudo-Chrys. Or; He adds, daily,
that a man may eat so much only as natural reason requires,
not as the lust of the flesh urges. For if you expend on one
banquet as much as would suffice you for a hundred days,
you are not eating to-day's provision, but that of many days.
Jebomb. In the Gospel, entitled The Gospel according to
the Hebrews, 'snpersubstantialis1 is rendered rmohar/ that
to-morrow's;' so that the sense would be, Give us to-day
to-morrow*! bread; i.e. for the time to come.
12. And forgive us our debts, as we forgive our
deb
Ctpriak. A: pply of food, next pardon of sin is asked Cjrpr. Tr«
for, that lie who i> fed Of God may lire in God, and not
23:2 GOSPEL uiokihv. to chap, vi,
only the present and passing life be provided for, but the
rnal also; whereunto we may come, if we receive the
pardon of OUT sins, to which the Lord gives the name of
Mat 18, debts, as lie speaks further on, I forgave thee all that debt,
because thou desiredst me. How well is it for our need, how
provident and saving a thing, to be reminded that we are
Binnera compelled to make petition for our offences, so that
in claiming God's indulgence, the mind is recalled to a re-
collection of its guilt. That no man may plume himself
with the pretence of innocency, and perish more wretchedly
through self-exaltation, he is instructed that he commits sin
Aug. cle every day by being commanded to pray for his Bins. A.T7G.
I on. en. \\^\x fijjs weapon the Pelagian heretics received their death-
blow, who dare to say that a righteous man is free altogether
from sin in this life, and that of such is at this pre
time composed a Church, having //cither spot nor wrinkle.
Chrys. That this prayer is meant for the faithful, both the
laws of the Church teach, and the beginning of the prayer
which instructs us to call God Father. In thus bidding the
faithful pray for forgiveness of sin, lie shews that even after
Cypr. baptism sin can be remitted (against the Novatians).
ubi sup. ]»K1AX# J[e then who taught us to pray for our sins, has pro-
mised us that His fatherly mercy and pardon shall ensue.
But He has added a rule besides, binding us under the fixed
condition and responsibility, that we are to ask for our
to be forgiven in such sort as we forgive them that are in
Greg. debt to us. Greg. That good which in our penitence we ask
J -," ' x' of God, we should first turn and bestow on our neighbour.
An-. Aug. This is not said of debts of money only, but of all
Montii.8. things in which any sins against us, and among these also
of money, because that he >ms against you, who does not
return money due to you, when he has whence he can return
it. Unless you forgive this Bin you cannot say, Forgic
our debts, as /re fun/ire our < t. i ' DO-ChRTS. With
what hope then docs he pray, who cherishes hatred against
another by whom he has been wi \ AjS he prays with
a falsehood on his lips^ when hi . I forgi\e, ami does
not in i^s indulgence of God, hut no indnlg<
i^ -ranted him. There are many who, being unwilling to
that i. gainst than, will not use this
VER. 13. ST. MATTHEW. 233
prayer. How foolish ! First, because he who does not pray
in the manner Christ taught, is not Christ's disciple ; and
secondly, because the Father does not readily hear any
prayer which the Son has not dictated ; for the Father
knows the intention and the words of the Son, nor will He
entertain such petitions as human presumption has suggested,
but only those which Christ's wisdom has set forth. Aug. Aug.
Forasmuch as this so great goodness, namely, to forgive 73"c ur*
debts, aud to love our enemies, cannot be possessed by so
great a number as we suppose to be heard in the use of this
prayer ; without doubt the terms of this stipulation are ful-
filled, though one have not attained to such proficiency as
to love his enemy; yet if when he is requested by one, who
has trespassed against him, that he would forgive him, he
do forgive him from his heart ; for he himself desires to be
forgiven then at least when he asks forgiveness. And if one
have been moved by a sense of his sin to ask forgiveness of
him against whom he has sinned, he is no more to be thought
on as an enemy, that there should be any thing hard in
loving him, as there was when he was in active enmity.
13. And lead us not into temptation.
Pseudo-Chkys. As Ho had above put many high things
into men's mouths, teaching them to call God their Father,
to pray that His kingdom might come; so now He adds
a lesson of humility, when lie Bays, and lead us not into
nptatUM, A i 0. Some copies read, Carry us not1, an Aug.
equivalent word, both being a translation of one Greek Vi'ri1!' "\,
1 } o Mont. H.9.
word, elcreveytcys. Many in interpreting say, ' Sudor us not ' bferaa.
to he led into temptation/ as being what is implied in
the word lead. Fur God does not of Himself lead a man,
but him to be led from whom Jle has withdrawn
aid. CYPRIAN. Heroin it is shown that the adver- Cypr. Tr.
can nothing avail against us, unless God first permit
him ; 10 that all OUT fear and devotion OUght to be ad-
i to God, A'-.. Bat it is one thing to be led into Aug. nbi
ptation, anotl tempted; for without temptation p'
Done can be approved, either to himself or to another; but
fully known to God before all trial. Thi i
234 5PBL ACCORDING TO CHAP. VI.
vc do not licrc pray that wc may not be tempted, but tli.it
we may not be led into temptation. As if one who was to be
burnt alive should pray not that he should not be touched by
fire, but that he should not be burnt. For we are then led
into temptation when such temptations befal us as we are not
Au£. able to resist. AUG, When then we say, Lead us not into
130*11 temptation! what we ask is, that we may not, deserted by
II is aid, either consent through the subtle snares, or yield to
Cypr. the forcible might, of any temptation. CYPRIAN. Ami U
1 sup* praying we are cautioned of our own infirmity and weakness,
lest any presumptuously exalt himself; that while a humble
and Submissive confession comes hist, and all is referred to
God, whatever we suppliantly apply for may by His gracious
Aup. favour be supplied. Aug. When the Saints pray, Lead Ml
Pcrs. 5. n°t *nt° temptation, what else do they pray for than that they
may persevere in their sanctity. This once granted — and
that it is God's gift this, that of Him we ask it, shews — none
of the Saints but holds to the end his abiding holiness; for
none ceases to hold on his Christian profession, till he be
first overtaken of temptation. Therefore W k not to be
led into temptation that this may not happen to us ; and if it
does not happen, it is God that docs not permit it to happen ;
for there is nothing done, but what lie either does, or Buffers
to be done. He is therefore able to turn our wills from evil
to good, to raise the fallen and to direct him into the way
that is pleasing to Himself, to whom not in vain we plead,
Lead us not into temptation. For whoso is not led into
temptation of his own evil will, is free of all temptation; i'ow
Jas. 1, H. each man is tempted of his own Inst. (iod would have us
pray to Ilim that wc may not be led into temptation, though
lie could have granted it without our prayer, that we might
be kept in mind who it is from whom we receive all bem
Let tin4 Church therefore observe her daily prayers; she
prays that the unbelieving may believe, therefore it i^ I
that turns men to the faith j she prays that the believers may
persevere; God gives them perseverance even unto the end.
Bui deliver us from eviL Amen.
Ai <.. We ought to pray nut only that we may not be led
ul)i blip.
VER. 13. 'ST. MATTHEW. 235
into evil from which we are at present free; but further
that we may be set free from that into which we have al-
ready been led. Therefore it follows, Deliver us from evil.
Cyprian. After all these preceding petitions, at the con- Cypr. TV.
elusion of the prayer comes a sentence, comprising shortly V11, 18,
and collectively the whole of our petitions and desires. For
there remains nothing beyond for us to ask for, after peti-
tion made for God's protection from evil ; for that gained, we
stand secure and safe against all things that the Devil and
the world work against us. What fear hath he from this life,
who has God through life for his guardian? Aug. This peti- Aug.
tion with which the Lord's prayer concludes is of such ex- 13p0lstJ2
tent, that a Christian man in whatever tribulation cast, will
in this petition utter groans, in this shed tears, here begin
and here end his prayer. And therefore follows Amen, by
which is expressed the strong desire of him that prays. Je-
rome. Amen, which appears here at the close, is the seal
of the Lord's Prayer. Aquila rendered ' faithfully' — we may
perhaps ' truly.' Cyprian. We need not wonder, dearest bre- Cypr. ubi
thren, that this is God's prayer, seeing how His instruction SUp*
comprises all our petitioning, in one saving sentence. This
had already been prophesied by Isaiah the Prophet, A short Is. 10, 22.
work will God make in the whole earth. For when our
Lord Jesus Christ came unto all, and gathering together the
learned alike and the unlearned, did to every sex and age set
forth the precepts of salvation, He made a full compen-
dium of His instructions, that the memorv of the scholars
might not labour in the heavenly discipline, but accept
with readiness whatsoever was necessary into a simple faith.
And whatever other words we may use, either intro- Aug.
ductory to quicken the affections, or in conclusion to add to HS*!*
them, we say nothing more than is contained in the Lord's
Prayer if ire pray rightly and connectedly. Fur he who
■-, Glorify Thyself in ail nations, as Thou art glorified Boeltu,
among us, what else does he say than, Hallowed be Thy '
name.' lie who prays, Shew Thy face and ice shall be safe, I's. so, .?.
what is it but t<> njt Lei Thy kingdom come? To say, Direct l\. lift,
Ceording t<> Thy word, what is it more than, Thy *■
//■/// be done ' T<> lay, Gfive me neither poventy nor riches, r, ,,,
what else ii it than, Give us this day our daily bread}
23G GOSPEL LOOOBDING TO (HAT. vi.
Pi. lsi, l. Lord, remember David and all his mercifulness / and,
Pa. 7, i. If I have returned evil for evil, what else but, Forgive
us (j/ir debts even as we foryive our debtors ? He who
says, Remove Jar from me all greediness of twit//, what
else does he say, but Lead us not into temptation t
Fs. 59, 1 ifc; w]10 s:lVs, Save "/a, 0 my God, from my I . what
else docs he say but Deliver as from evil t And if you
thus go through all the words of the holy prayers, you will
find nothing that is not contained in the Lord's J 'raver.
Whoever then speaks such words as have no relation to this
evangelic prayer, prays carnally ; and such prayer I know
not why we should not pronounce unlawful, seeing the Lord
instructs those who are born again only to pray spiritually.
But whoso in prayer says, Lord, increase rny riches, add
to my honours; and that from desire of such things, not
with a view to doing men service after God's will by such
things; I think that he finds nothing in the Lord's Prayer on
which he may build such petitions. Let such an one then
be withheld by shame from praying for, if not from desiring,
such things. But if he have shame at the desire, yet desire
overcomes, he will do better to pray for deliverance from the
evil of desire to Him to whom we say, Deliver as from evil,
Aug. In. This number of petitions seems to answer to the seven-fold
Mont. number of the beatitudes. If it is the fear of (jod by which
ii. u. arc m;idc blessed the poor in spirit, for theirs is the kingdom
of heaven, let us ask that the name of God be hallowed
among men, a reverent fear abiding for ever and ever. \( it
be piety by which the mtek are blessed, let us pray that His
kingdom may come, that we may become merk, and not
resist Him. If it be knowledge by which the// that mourn
are blessed, let us pray that His will may be done as in hea-
ven so in earth ; for if the body consent with the spirit as
does earth with hea\en, we shall not mourn. If fortitude be
that by which the// that hunger art blessed. Let us pray that
our daily bread be this day given us, by which we may come
to full saturity. If it is counsel by which blessed are the
m< rcifil, for the// shall obtain mere//, let us forgive ch
that our debts maj be i as. If it be understanding
by which they of pure heart are bbssed, let us pray that we
be no! hd into temptation. Lest we ba?e a double heart
VER. 14, 15. ST. MATTHEW. 237
in the pursuit of temporal and earthly things which are for
our probation. If it be wisdom by which blessed are the
peacemakers, for they shall be called the sons of God, let
us pray to be delivered from evil ; for that very deliverance
will make us free as sons of God. Chrys. Having made us
anxious by the mention of our enemy, in this that He has
said, Deliver us from evil. He again restores confidence by
that which is added in some copies, For Thine is the kingdom,
and the power, and the glory, since if His be the kingdom,
none need fear, since even he who fights against us, must be
His subject. But since His power and glory are infinite,
He can not only deliver from evil, but also make glorious.
Pseudo-Chrys. This is also connected with the foregoing.
Thine is the kingdom has reference to Thy kingdom come,
that none should therefore say, God has no kingdom on
earth. The power, answers to Thy will be done, as in earth
so in heaven, that none should say thereon that God cannot
perform whatever He would. And the glory, answers to all
that follows, in which God's glory is shewn forth.
14. For if ye forgive men their trespasses, your
heavenly Father will also forgive you :
15. But if ye forgive not men their trespasses,
neither will your Father forgive your trespasses.
Eaban. Bv the word Amen, He shews that without
doubt the Lord will bestow all things that are rightly asked,
and by those that do not fail in observing the annexed
condition} For if ye forgive men their sins, your heavenly
Father will a/so forgive you your sins. Aug. Hero we •}'
nld not overlook that of all the petitions enjoined by the Mont.
Lord, He judged that most worthy of further enforcement, "• lL
which relates to forgiveness of sins, in which He would have
u> merciful ; which is the only means of escaping misery.
I' ' D0-ChRY8. He does not say that (Jod will first forgive
and that we should after forgive our debtors. Por God
knows how the heart of man is, and that though
they Should have received forgiyeneSI thenisches, yet they
do not forgive their debtors j therefore He instructs ui B
C. 7.
238 GOSPEL AO00BDDTG TO CHAT. vi.
Aug. to forgive, and \vc shall be forgiven after. Arc "Whoever
74. does not forgive Inm that in true sorrow seeks forgiven
let him not suppose that his sins are by any means forgi
Cypr. Tr. of the Lord. Cyprian. For no excuse will abide you in
the day of judgment, when you will be judged by your own
sentence, and as you have dealt towards others, will be dealt
Ps. 83, with yourself. Jbbomb. Hut if that which is written, /
said, Ye arc f/ods, but ye shall die like men, is said to those
who for their sins deserve to become men instead of gods,
then they to whom sins are forgiven are rightly called men.
Chrys. He mentions heaven and the Father to claim our
attention, for nothing so likens you to God, as to forgive
him who has injured you. And it were indeed unmeet should
the son of such a father become a slave, and should one
who has a heavenly vocation live as of this earth, and of this
life only.
16. Moreover when ye fast, be not, as the hypo-
crites, of a sad countenance: for they disfigure their
faces, that they may appear unto men to fast. Verily
I say unto you, They have their reward.
PsEUDO - Chrys. Forasmuch as that prayer which
offered in a humble spirit and contrite heart, shews |
mind already strong and disciplined; whereas he who
is sunk in self-indulgence cannot have a humble spirit
and contrite heart; it is plain that without fasting pn
must be faint and feeble ; therefore, when any would pray
for any need in which they might be, they joined fasting
with prayer, because it is an aid thereof. Accordingly the
Lord, after His doctrine respecting prayer, adds doctrine
concerning fasting, saying, When ye fast, be not ye a$ the
hypocrites, of sad coinitciiance. The Lord knew that vanity
may spring from every good thing, and therefore bids ill
root out tht' bramble of vain-gloriouMiess which springs in
the good soil, that it choke not the fruit of fasting. For
though it cannot be thai Casting should not be discovered in
any one, yet it is better that lasting should shew you, than
that you should she? your fasting. But it is impossible
VER. 16. ST. MATTHEW. 239
that any in fasting should be gay, therefore He said not, Be
not sad, but Be not made sad ; for they who discover them-
selves by any false displays of their affliction, they are not
sad, but make themselves; but he who is naturally sad in
consequence of continued fasting, does not make himself sad,
but is so. Jerome. The word exterminare, so often used
in the ecclesiastical Scriptures through a blunder of the
translators, has a quite different meaning from that in which
it is commonly understood. It is properly said of exiles
who are sent beyond the boundary of their country. Instead
of this word, it would seem better to use the word demoliri,
( to destroy,' in translating the Greek afyavl^eiv. The hypo-
crite destroys his face, in order that he may feign sorrow,
and with a heart full of joy wears sorrow in his countenance.
Greg. For by the pale countenance, the trembling limbs, Greg.
and the bursting sighs, and by all so great toil and trouble, 44°r" ylu'
nothing is in the mind but the esteem of men. Leo. But Leo,
that fasting is not pure, that comes not of reasons of conti- %!SS£n
nence, but of the arts of deceit. Pseudo-Chrys. If then he iv. 5.
who fasts, and makes himself of sad countenance, is a hypo-
crite, how much more wicked is he who does not fast, yet
assumes a fictitious paleness of face as a token of fasting.
Aug. On this paragraph it is to be specially noted, that not Aug.
only in outward splendor and pomp, but even in the dress of j^™" j"
sorrow and mourning, is there room for display, and that the 12.
more dangerous, inasmuch as it deceives under the name of
God's services. For he who by inordinate pains taken with
his person, or his apparel, or by the glitter of his other
equipage, is distinguished, is easily proved by these very
circumstances to be a follower of the pomps of this world,
and no man is deceived by any semblance of a feigned
sanctity in him. But when any one in the profession of
Christianity draws men's eyes upon him by unwonted beg-
gary :unl slovenliness in dress, if this be voluntary and not
Compulsory, then by his Other Conduct may be seen whether
he does this to be sren of men, or from Contempt of the iv-
finements of dress. &bhiq. The reward of the hypocrites/
is -hewn, when it is added, That th'ij iiimj set in to mm
to fmt; verily I $ay unto you, They have then- reward; that
is, that reward for which they looked.
210 GOSPEL ACCORDING TO CHAP. VI.
17. But thou, when thou fastest, anoint thine head,
and wash thy faee ;
18. That thou appear not unto men to fast, but
unto thy Father which is in secret ; and thy Father,
which sccth in secret, shall reward thee openly.
Gloss, ap. Gloss. The Lord having taught us what we ought not to
nsc in. (|Q^ nQW j)roCTC(]s to teach us what we ought to do, sayii
When thou fastest, anoint thy head, and wash thy face,
Aag. Aug. A question is here wont to be raised; for none surely
sup* would literally enjoin, that, as we wash our faces from daily
habit, so we should have our heads anointed when wc 1
a thing which all allow to be most disgraceful. Ps kudo-
Cm u vs. Also if He bade us not to be of sad countenance
that we might not seem to men to fast, yet if anointing
of the head and washing of the face are always observed
in fasting, they will become tokens of fasting. Jbbo
But He speaks in accordance with the manners of the
province of Palestine, where it is the custom on festival days
to anoint the head. What He enjoins then is, that when we
are fasting we should wear the appearance of joy and glad-
ness. Pskudo-Cmkys. Therefore the simple interpretation
of this is, that is added as an hyperbolical explanation of
the command; as though He had said, Yea, so far should
ye he from any display of your fasting, that if it might be
(which yet it may not be) so done, ye should even do such
Chrys. things as are tokens of luxury and feasting. Ciikys. In alms-
giving indeed, lie did not say simply, 'Do not your alms
before men,1 hut added, Mo be seen of them.' Hut in fasting
and prayer He added nothing of this sort; because alms
cannot be so done as to he altogether hid, fasting and prayer
can he so done. The contempt of men's praise is no small
fruit, for thereby we are freed from the heavy slavery of
human opinion, and become properly workers of virtue,
loving it for itself and not for others. For as mi1 esteem it
an affront if wc arc loved not for ourselves hut for others'
sake, so OUghl we not to follow virtue on the account of
these men, nor to obey God for men's sake hut for His own.
Therefore it follow! here, BtU to thy Fat fur which sccth in
Horn, xx.
VER. 17, 18. ST. MATTHEW. 241
secret. Gloss. That is, to thy heavenly Father, who is un- Gloss, ord.
seen, or who dwells in the heart through faith. He fasts to
God who afflicts himself for the love of God, and bestows on
others what he denies himself. Remig. For it is enough for
you that He wTho sees your conscience should be your
rewarder. Pseudo-Chrys. Spiritually interpreted — the face
may be understood to mean the mental conscience. And as
in the eyes of man a fair face has grace, so in the eyes of
God a pure conscience has favour. This face the hypocrites,
fasting on man's account, disfigure, seeking thereby to cheat
both God and man ; for the conscience of the sinner is
always wounded. If then you have cast out all wickedness
from your heart, you have washed your conscience, and fast
well. Leo. Fasting ought to be fulfilled not in abstinence Leo.
of food onlv, but much more in cutting off vices. For when 5frnrV m
- ; ° Quadr.
we submit ourselves to that discipline in order to withdraw vi. 2.
that which is the nurse of carnal desires, there is no sort of
good conscience more to be sought than that we should
keep ourselves sober from unjust will, and abstinent from
dishonourable action. This is an act of religion from which
the sick are not excluded, seeing integrity of heart may be
found in an infirm body. Pseudo-Chrys. Spiritually again,
thy head denotes Christ. Give the thirsty drink and feed
the hungry, and therein you have anointed your head, that
is, Christ! who cries out in the Gospel, In that ye have done Mat 25,
this to i) in- of the least of these 31 y brethren, ye have done it to
M<-. I For God approves that fasting, which before Greg.
-yes opens the hands of alms. This then that you deny Ev!>xt!l6
yourself, bestow on another, that wherein your flesh is
afflicted, that of your needy neighbour may be refreshed.
AUG. Or; by the head we rightly understand the reason, Aug. ubi
pre-eminent in the soul, and rules the other SU1'*
>f the man. Now anointing the head has some
i rejoicing. Let him therefore joy within himself
of his fasting, who in fasting turns himself from
doing the will of the world, that lie may be subject to Chi
I Behold how every thing in the Now Testament is Glow. ord.
skeo Literally. It irere ridiculous to be red
With oil when ■ ; but li IS la.ho\ ( I ul for the mind to la:
anointed with the spirit of 1 1 i -. low, in whose sufferings we
VOL* i. ic
242 GOSPEL kCOORDFNG To CHAP. VI.
ought to partake by afflicting ourselves. V -Oiiiiys.
And truly we ought to wash our face, hut to anoint, and
not to wash, our head. For as long as we are in the
body, our conscience is foul with sin. But Christ who is
our Ik ad has done no sin.
19. Lay not up for yourselves treasures upon earth,
where moth and rust doth corrupt, and where thieve 3
break through and steal :
20. But lay up for yourselves treasures in Heaven,
where neither moth nor rust doth corrupt, and where
thieves do not break through nor steal :
21. For where your treasure is, there will your
heart he also.
Ciirys. TYhen He has driven away the disease of vanity,
Tie does well to bring in speech of contempt of ricl
For there is no greater cause of desire of money than Love of
praise ; for this men desire troops of slaves, horses accoutred
in gold, and tables of silver, not for use or pleasure, hut I
they may he seen of many; therefore lie / up
Aug. for yourselves treasure 011 earth. Aro. For if any does a
if™* If work with the mind of gaining therein* an earthly good, how
Mont 11. 00. . .
13. will his heart he pure while it is thus walking on earth?
For any thing that is mingled with an inferior nature is
polluted therewith, though that inferior he in its kind pure.
Thus gold is alloyed when mixed with pure silver; and in
like manner our mind is defiled hy lust of earthly things,
though earth is in its own kind pure. Pbeudo-Chbts, Other-
wise; As the Lord had above taught nothing concerning
alms, or prayer, or fasting, hut had only checked a prei
of them, lie now proceeds to deliver a doctrine of three
portions, according to the division which He had before
made, in this order. Pint, a counsel that alms should he
done; second, to shew the benefit of almsgiving ; third, that
the fear of poverty should he do hindrance to our purpose
of almsgiving. Chrys. Saying, Lay not up for your*
treasure on earth, He adds, where rust and moth deei
in order to shew the insecurity of that treasure that IS b
VER. 19 21. ST. MATTHEW. 243
and the advantage of that which is in Heaven, both from
the place, and from those things which harm. As though
He had said : \Yhv fear vou that vour wealth should be
consumed, if you should give alms? Yea rather give alms,
and they shall receive increase, for those treasures that are
in Heaven shall be added to them, which treasures perish if
ye do not give alms. He said not, You leave them to others,
for that is pleasant to men. Raban. Here are three precepts Raban.
according to the three different kinds of wealth. Metals are JJJ n"
destroyed by rust, clothes by moth ; but as there are other
things which fear neither rust nor moth, as precious stones,
He therefore names a common damage, that by thieves, who
may rob wealth of all kinds. a PsErno-CintYS. Another read-
ing is, Where moth and banqueting consume. For a three-
fold destruction awaits all the goods of this life. They
either decay and are eaten of moths as cloth ; or are con-
sumed by their master's luxurious living; or are plundered
by strangers, either by violence, or pilfering, or false accu-
sation, or some other unjust doing. For all may be called
thieves who hasten by any unlawful means to make other
men's goods their own. But you will say, Do all who have
these things, perforce lose them ? I would answer by the way,
that if all do not, yet many do. But ill-hoarded wealth, you
have lost spiritually if not actually, because it profits you
not to your salvation. Raban. Allcgorically ; Rust denotes
pride, which obscures the brightness of virtue. Moth, which
privily eats out garments, is jealousy, which frets into good
intention and destroys the bond of unity. Thieves denote
heretics and demons, who are ever on the watch to rob men
of their spiritual treasure. HlLAKY. But the praise of Hea-
ven it eternal, and cannot be carried off by invading thief,
nor consumed by the moth and rust of envy. Aug. By Aug.
ven in this place I understand not the material heavens, y\l\[\' In
for ev< ry thing that has a body is earthly. But it behoves "• l*»
that the whole world be despised by him who lays np his
B in that Heaven, of which it is said, The hi'dfcii <>f \\. 11,3,
///■(>> Lord's, that is, in the spiritual firmament.
/ anil earth shall pass away; but ire ought not to Mat. 24,
place our treasure in that which pa way, but in that
•ira.'
■ 2
244 GOSPEL A((oi:i)l.\r; TO (HAP. VI.
which abides for ever. Psbudo-Chbys. Which then is bet-
ter? To place it on earth where its security is doubtful, or
in Heaven where it will be certainly preserved? AVhat folly
to leave it in this place, whence you must soon depart, and
not to send it before you thither, whither you are to go?
Therefore place your substance there where your country is.
Chrys. But forasmuch as not every earthly treasure is de-
stroy ed by rust or moth, or carried away by thieves, He
therefore brings in another motive, For where 'jour treasure
is, there will your heart be also. As much as to say; Though
none of these former losses should befal you, you will yet
sustain no small loss by attaching your affections to thi.
beneath, and becoming a slave to them, and in falling from
Heaven, and being unable to think of any lofty thing.
Jerome. This must be understood not of money only, but of
all our possessions. The god of a glutton is his belly ; of
a lover his lust; and so every man serves that to which he
is in bondage; and has his heart there wTherc his treasure is.
Pseudo-Chrys. Otherwise; He now teaches the benefit of
almsgiving, lie who places his treasure on earth has no-
thing to look for in Heaven; for why should he look up to
Heaven where he has nothing laid up for himself P Thus
he doubly sins ; first, because he gathers together things
evil; secondly, because he has his heart in earth: and BO on
the contrary he does right in a twofold manner who lays up
his treasure in Heaven.
22. The light of the body is the eye : if therefore
thine eye be single, thy whole body shall be full of
light.
23. But if thine eye be evil, thy whole body shall
be full of darkness. If therefore the li^lit that is in
thee be darkness, how great is that darkness '
Ciikys. Having spoken of the bringing the understanding
into captivity because it Mas not easy to he understood of
many, lie transfers it to a sensible instance, saying. The
light of I 'hi/ body l$ thy ct/c. As though He had said, If you
do not know what is meant hy the loss of the understanding,
VER. 22, 23. ST. MATTHEW. 245
learn a parable of the bodily members ; for what the eye is
to the body, that the understanding is to the soul. As by
the loss of the eyes we lose much of the use of the other
limbs, so when the understanding is corrupted, your life is
filled with many evils. Jerome. This is an illustration
drawn from the senses. As the whole body is in darkness,
where the eye is not single, so if the soul has lost her
original brightness, every sense, or that whole part of the
soul to which sensation belongs, will abide in darkness.
"Wherefore He says, If then the light which is in thee be
darkness, hoiv great is that darkness ! that is, if the senses
which are the soul's light be darkened by vice, in how great
darkness do you suppose the darkness itself will be wrapped?
Pseido-Chrys. It seems that He is not here speaking of
the bodily eye, or of the outward body that is seen, or He
would have said, If thine eye be sound, or weak; but He
says, single, and evil. But if one have a benign yet diseased
eye, is his body therefore in light ? Or if an evil yet a sound,
is his body therefore in darkness ? Jerome. Those who
have thick eye-sight see the lights multiplied; but the single
and clear eye sees them single and clear. Chrys. Or ; The
eye lie speaks of is not the external but the internal eye.
The light is the understanding, through which the soul sees
God. He whose heart is turned to God, has an eye full of
light; that is, his understanding is pure, not distorted by
the influence of worldly lusts. The darkness in us is our
bodily senses, which always desire the things that pertain
to darkness. "Whoso then has a pure eye, that is, a spiritual
understanding, preserves his body in light, that is, without
sin; for though the flesh desires evil, yet by the might of
divine fear the soul resists it. But whoever has an eye, that
an understanding, either darkened by the influence of the
malignant passions, or fooled by evil lusts, possesses his
body in darkness: he does not resist the flesh when it lusts
after evil things, because ho has no hope in I leaven, which
hope aloe us the strength to resist desire. Bilary.
Otherwise; from tin; office of the light of the eve, lie
calls it the Light of the heart ; which if it continue single and
brilliant, will confer on the bodj the brightness of the eternal
light, and pour again into the corrupted flesh the -j>l« ndor of
216 GOSPEL &.O0OBDING TO CHAP. VI.
origin, that is, in the resurrection. But if it be obscured
by mii, and evil in will, the bodily nature will yet abide
Aug. ubi subject to all the evils of the understanding. Aug. Other-
u^ mix;; by the eye here we may understand our purpose j if
that be pure and right, all our works which we work
according thereto are good. These lie here calls the body,
Col. S, 6. as the Apostle speaks of certain works as members; Mortify
your members, fornication and nncleunness. Wc should look
then, not to what a person does, but with what mind he
does it. For this is the light within us, because by this we
Eph. 5, see that we do with good intention what we do. For all
which cloth make manifest is light. But the deeds them-
selves, which go forth to men's society, have a result to
us uneertain, and therefore He calls them darkness ; as
when I give money to one in need, I know not what he will
do with it. If then the purport of your heart, which you
can know, is denied with the lust of temporal things, much
more is the act itself, of which the issue is uncertain, defiled.
For even though one should reap good of what you do with
a purport not good ; it will be imputed to you as you did it,
not as it resulted to him. If however our works are done
with a single purport, that is with the aim of charity, then
Aug. are they pure and pleasing in God's sight. Aug. But
Mendac. wh*cn Jirc known to be in themselves sins, arc not to be done
7. as with a good purpose; but such works only as are either
good or bad, according as the motives from which they are
done are either good or bad, and are not in them : i i > ;
as to give food to the poor is good if it be done from merciful
motives, but evil if it be done from ostentation. Hut such
Works as ure in themselves .sins, who will say that they are
to be done with good motives, or that tiny are not sins P
AY ho would say, Let us rob ; h, thai we may haw
Greg. g1V(' tO the poor'.'' 1 i; if the light that is in
w ' thee, that is, if what we have begun to do well, we Overcloud
ii, with evil purpose, when we do things which we know to
ig. be in the nisei1 great is the darkness I Rkmig.
Otherwise; faith is Likened to a light, because by it the
ord. goings of the inner man, that is, action, are Lightened, that he
p iiii, should not stumble according to that, Thy word is a light to
fat. If that then be pure and single, the whole body is
VER. 24. ST. MATTHEW. 247
light; but if defiled, the whole body will be dark. Yet
otherwise ; by the light may be understood the ruler of the
Church, who may be well called the eye, as he it is that
ought to see that wholesome things be provided for the
people under him, which are understood by the body. If
then the ruler of the Church err, how much more will the
people subject to him err?
24. No man can serve two masters : for either
he will hate the one, and love the other ; or else
he will hold to the one, and despise the other. Ye
cannot serve God and mammon.
Pseudo-Chrys. The Lord had said above, that he that has
a spiritual mind is able to keep his body free from sin ; and
that he who has not, is not able. Of this He here gives
the reason, saying, No man can serve two masters. Gloss. Gloss.
Otherwise ; it had been declared above, that good things non occ*
become evil, when done with a worldly purpose. It might
therefore have been said by some one, I will do good works
from worldly and heavenly motives at once. Against this
the Lord says, No man can serve two masters. Chrys. Or Chrys.
otherwise; in what had gone before He had restrained the n" xxl"
tyranny of avarice by many and weighty motives, but He
now adds vet more. Riches do not onlv harm us in that
they arm robbers against us, and that they cloud our under-
standing, but they moreover turn us away from God's ser-
vice. This He proves from familiar notions, saying, No man
two matters; two, He means, whose orders arc
contrary; for concord makes one of many. This is proved
hat follows, for cither he will hate the one. He men-
tions two, that we may sue that change for the better is easy.
if one were to give himself up in despair as having been
made B to riches, namely, by loving them, he may
hence learn, that it is possible for him to change; into a
better - not submitting to Midi slavery,
but by . Or; He seems to allude to two 01(
dill'. L i ikI who serve freely for """
, another irh lely from tear. It' then one
.\M8 GOSPEL ACCORDING TO CHAP. VI.
serve two masters of contrary character from love, it must
be that lie hate the one ; if from fear, while he trembles
before the one, he must despise the other. But as the world
or God predominate in a man's heart, he must be drawn
contrary ways; for God draws him who - Him to
things above; the earth draws to things beneath ; therefore
He concludes, IV cannot nerve God and mammon. J.
Mammon — riches are so termed in Syriac. Let the covetous
man who is called by the Christian name, hear this, that he
mnot serve both Christ and riches. Yei He said not,
lie who has riches, but, he who is the servant of riches.
For he who is the slave of money, guards his m mey as
a slave; but he who has thrown off the yoke of his sla\
Gloss. onl. dispenses them as a master. Gloss. By mammon is meant
the Devil, who is the lord of money, not that he can be-
stow them unless where God wills, but because by means of
Aug. them he deceives men. Aug. Whoso serves mammon, (that
MonLin ls> riehes,) verily serves him, who, being for desert of his
u. 14. perversity set over these things of earth, is called by the
Lord, The prince of this world. Or otherwise; who the two
masters are lie shcus when He He cannot serve I
and mammon, that is to say, Cod and the Devil. Either
then man will hate the one, and love the other, namely ( I
or, he will endure the one and despise the other. For he who
is mammon's servant endures a hard master; for ensnared
by his own lust he has been made subject to the Devil, and
loves him not. As one whose passions have connected him
with another man's handmaid, suffers a hard slavery, vet
loves not him whose handmaid he loves. But He said, will
despise, and not will hale, the other, for none can with a
right conscience hate God. But he despises, that is; fears
Him not, as being certain of His gondii.
25, Therefore I say unto you, Take no thought for
lir life, what ye shall eat, or what ye shall drink ;
nor yel lor your body what ye shall put on. [fl
the life more than meat, and the body than raimeo
Aug. The Lord had taught above, that whoso desires to
'• ;" Love God. and to take heed not to offend, should not think
Mont. ' '
ii. i
VER. 25. ST. MATTHEW. 249
that he can serve two masters ; lest though perhaps he may
not look for superfluities, yet his heart may become double
for the sake of very necessaries, and his thoughts bent to
obtain them. Titer ef ore I say unto you, Be not ye careful for
your llife what ye shall eat, or for your body what ye shall x ^uxh-
put on. Chrys. He does not hereby mean that the ] spirit
needs food, for it is incorporeal, but He speaks according
to common usage, for the soul cannot remain in the body
unless the body be fed. Aug. Or we may understand the Aug.
soul in this place to be put for the animal life. Jerome. u l sup'
Some MSS. add here, nor what ye shall drinkh. That which
belongs naturally to all animals alike, to brutes and beasts
of burden as well as to man, from all thought of this we are
not freed. But we are bid not to be auxious what we
should eat, for in the sweat of our face we earn our bread ;
the toil is to be undergone, the anxiety put away. This
Be not careful, is to be taken of bodily food and clothing ;
for the food and clothing of the spirit it becomes us to be
alwavs careful. Aug. There are certain heretics called Aug.de
Euchita3c, who hold that a monk may not do any work even 8eres# '
for his support; who embrace this profession that they
may be freed from necessity of daily labour. Aug. For they Aug.
gay the Apostle did not speak of personal labour, such as Monaco
that of husbandmen or craftsmen, when he said, Who will not l et se(i-
2 Thess.
•/•, neither let him eat. For he could not be so contrar}' ^, 10.
to the Gospel where it is said, Therefore I say unto you. Be
.1 r tin fnl. Then fore in that saying of the Apostle we are
to understand spiritual works, of which it is elsewhere said,
/ have planted, Apollos watereth. And thus they think them- 1 Cor.
- obedient to the Apostolic precept, interpreting the''
pel to of not taking care for the needs of the body,
and the Apottle to Bpeak of spiritual labour and food. First
let DJ DT0T6 that the Apostle meant that the servants of God
should labour with the body. He had said, Ye yottrsrlrrs
know ho\ "jid to imitate u$ in I /mi we were not trouble*
I. properly of the fourth
, followin 'it theii name
•.ft' n t;i! v. ii h
I
-I and i, it Dot di Died, the i
■ ii.
250 l ACCORDING TO CHAT. VI.
ne among you, nor did we eat any mans bread for nought ;
but travailing in labour and. weariness day and night, that we
might not be burdensome to any of you. Not thai we I
not power, but that we might offer ourselves as a pattern to
you which ye should imitate. For when we were anion//
you, this ice taught among you, that if a man would not
work, neither should he eat. What shall we say to this,
since lie taught by his example what he delivered in precept,
in that he himself wrought with his own hands. Th;
Acts 18, 3. proved from the Acts, where it is said, that he abode with
Aquila and his wife Priscilla, labouring with them, for they
-were tent-makers. And yet to the Apostle, as a preacher of
the Gospel, a soldier of Christ, a planter of the vineyard, a
shepherd of his flock, the Lord had appointed that he should
live of the Gospel, but he refused that payment which was
justly his due, that he might present himself an example to
those who exacted what was not due to them. Let tl
hear this who have not that power which he had ; namely,
of eating bread for nought, and only labouring with spiritual
labour. If indeed they be Evangelists, if ministers of the
Altar, if dispensers of the Sacraments, they have this power.
Or if they had had in this world possessions, whei
they might without labour ha\e supported themselves, and
had on their turning to God distributed this to the n<
then were their infirmity to be believed and to be borne
with. And it would not import whatever place it was in
which he made the distribution, seeing there is but one
Commonwealth of all Christians. But they who enter the
profession of God's service from the country life, from the
workman's craft, or the common labour, if they work
are not to be excused. Tor it is by no means fitting that
in that life in which senators become labourers, there should
labouring men become idle; or that where lords of farms
Come having given up their luxuries, there should rustic
slaves Come to find luxury. JL>ut when the Lord Bays, Be
not ye cartful, lie dors not mean that they should not pro-
cure such th: - they have need of, wherever they may
honestly, but that they shouid not look to these th,
and should not for their sake do what they ai. inanded
to do in preaching the Gospel; for this intention lie had a
VER. 26, 27. ST. MATTHEW. 251
little before called the eye. Chrys. Or we may connect the
context otherwise ; When the Lord had inculcated contempt
of money, that none might say, How then shall we be able
to live when we have given up our all ? He adds, Therefore
I say unto you, Take no thought for your life. Gloss. That Gloss.
is, Be not withdrawn by temporal cares from things eternal. lnterlin-
Jerome. The command is therefore, not to be anxious what
vje shall eat. For it is also commanded, that in the sweat of
our face we must eat bread. Toil therefore is enjoined,
carking forbidden. Pseldo-Chrys. Bread may not be gained
by carefulness of spirit, but by toil of body ; and to them
that will labour it abounds, God bestowing it as a reward
of their industry ; and is lacking to the idle, God with-
drawing it as a punishment of their sloth. The Lord also
confirms our hope, and descending first from the greater to
the less, says, Is not the life more than meat, and the body
than raiment ? Jerome. He who has given the greater,
will lie not also give the less? Pseudo-Chrys. For had
lie not willed that that which was should be preserved, He
had not created it; but what He so created that it should be
preserved by food, it is necessary that He give it food, as
long as He would have it to be preserved. Hilary. Otherwise;
Because the thoughts of the unbelievers were ill-employed
respecting care of things future, cavilling concerning what is
to be the appearance of our bodies in the resurrection, what
the food in the eternal life, therefore He continues, Is not the
life more than food? lie will not endure that our hope should
hang in care for the meat and drink and clothing that is to
be in the resurrection, lest there should be affront given to
Him wlio has given us the more precious things, in our being
iuus that lie should also give us the lesser.
I. Behold the fowls of the air: for they sow not,
neither do they reap, nor gather into barns; yet your
venly Father feedeth them. Are ye not much
y ?
'±1 '. Which of you by taking thought can add one
cubit unto !
r budo-Cu iving confirmed our hope by this arguing
252 GOSPEL IlOOOBBING TO CHAP. VI,
from the greater to the less, lie next confirms it by an
argument from less to greater, Behold the fowls of the air,
Aug. they SOW not, neither do they reap. Air,. Some argue
j! ()p\ that they ought not to labour, because the fowls of the air
Dfonaeh. J
23. neither sow nor reap. Why then do they not attend to that
which follows, neither gather into barns? Why do they
seek to have their hands idle, and their storehouses full?
Why indeed do they grind corn, and dress it? For this do
not the birds. Or even if they find men whom they can
persuade to supply them day by day with victuals ready
prepared, at least they draw water from the spring, and
on table for themselves, which the birds do not. But if
neither are they driven to fill themselves vessels with water,
then have they gone one new step of righteousness beyond
Vid. Acts those who were at that time at Jerusalem, who of corn sent
11, 29- to them of free gift, made, or caused to be made, lo;
which the birds do not. But not to lay up any thing for the
morrow cannot be observed by those, who for many days
together withdrawn from the sight of men, and suffering
none to approach them, shut themselves up, to live in much
fervency of prayer. What? will you say that the more
holy men become, the more unlike the birds of the air in
this respect they become? What He says respecting the
birds of the air, He says to this end, that none of His ser-
vants should think that God has no thought of their wants,
when they see Him so provide even for these inferior crea-
tures. Neither is it not God that feeds those that earn their
bread by their own labour; neither because God hath said,
Ts. 50, 15. Call upon Me in the day of trouble, and I trill deliver lliee,
ought the Apostle therefore not to have fled, but to have
remained still to have been seized, thai (iod might save him
as lie did the Three Children out of the midst of the fire.
Should any object in this sort to the saints in their flight
from persecution, they would answer that they OUght not to
tempi God, and that (iod, if He pleased, would so (\o to
deliver them as lie had done Daniel from the lions, Peter
from prison, then when they could no longer help them-
selves; but thai in having made (light possible to them,
should i\\v\ be saved by flight, it was by (iod that they
were saved. In Like manner, such of Clod's servants ;b have
VER. 26, 27. ST. MATTHEW. 253
strength to earn their food by the labour of their hands,
would easily answer any who should object to them this out
of the Gospel concerning the birds of the air, that they nei-
ther sow nor reap ; and would say, If we by sickness or any
other hindrance are not able to work, He will feed us as He
feeds the birds, that work not. But when we can work, we
ought not to tempt God, seeing that even this our ability is
His gift ; and that we live here we live of His goodness that
has made us able to live ; He feeds us by whom the birds of
the air are fed; as He says, Your heavenly Father feedeth
them. Are not ye of much greater value ? Aug. Ye are of Aug.
more value, because a rational auimal, such as man is, is jjJJJJj [•*
higher in the scale of nature than an irrational, such as are 15.
the birds of the air. Id. Indeed a higher price is often Aug. de
given for a horse than a slave, for a jewel than for a waiting JUiq*1'
maid, but this not from reasonable valuation, but from the
need of the person requiring, or rather from his pleasure
desiring it. Pseudo-Chrys. For God created all animals
for man, but man for himself; therefore by how much
the more precious is the creation of man, so much the
greater is God's care for him. If then the birds without
toiling find food, shall man not find, to whom God has given
both knowledge of labour and hope of fruitfuluess? Jerome.
There be some who, seeking to go beyond the limits of their
fathers, and to soar into the air, sink into the deep and are
drowned. These will have the birds of the air to mean the
is, and the other powers in the ministry of God, who
without any care of their own are fed by God's providence.
But if this be indeed as they would have it, how follows it,
said to men, Are not ye of more worth than they? It must be
taken then in the plain sense; It' birds, that to-day are, and
to-morrow are not, he nourished by God's providence, without
thought or toil of their own, how much more men, to whom
HILARY. It may he said, that under
the name of birds, \\c exhorta ns by the example of the
unclean spirits, t<> whom, without any trouble of their own in
og it, provision of life is given by the power
rnal Wisdom. And to had as to i . i". r this t<> the un-
m spirit Ids, Are not ye of much more value
than they? Thus shewing the great interval between pietj
2."j4 gospel accorde ciiaf. vi.
Gloss. and wickedness. ( Tic teaches us not only by the
non occ instance of tlio birds, but adds a, farther proof, that to our
being and life our own care is not enough, but Divine
Providence therein works ; saying, Which of yon by taking
thought ran add one cubit to his stature? Psi.rnn-'
1'or it is God who day by day works the growth of your
body, yourself not feeling it. If then the Providence of God
works thus daily in your very body, how shall that same
Frovidcnce withhold from working in necessaries of Li
And if by taking thought you cannot add the smallest part
to your body, how shall you by taking thought be altogether
Au£. saved? Aug. Or it may be connected with what follow-
Mont n as though He should say, It was not by our care that our
15. body was brought to its present stature; so that we may
know that if we desired to add one cubit to it, we should not
be able. Leave then the care of clothing that body to Him
who made it to grow to its present stature. IIii.uiy. Other-
wise; As by the example of the spirits lie had fixed our
faith in the supply of food for our lives, so now by a decision
of common understanding He cuts off all anxiety about
supply of clothing. Seeing that He it is who shall raise in
one perfect man every various kind of body that ever drew
breath, and is alone able to add one or two or three cubits
to each man's stature; surely in being anxious concerning
clothing, that is, concerning the appearance of our bodies,
we oder affront to Him who will add so much to each man's
Aus. <1c stature as shall bring all to an equality. Are,. Hut if Christ
xxii \6* rnsc a£a'u w'*n the same stature with which He died, r
impious to say that when the time of the resurrection of all
shall come, there shall be added to His body a bigness that
it had not at His own resurrection, (for Me appeared to His
disciples with that body in which lie had been known
among them,) such that He shall be equalled to the tallest
among men. [f again we say that all men's bodies, whether
tall or short, shall be alike1 brought to the size and statin
the Lord's body, then much will perish from many bo.
though lie has declared that not a hair shall fall. It
remains therefore that each be raised in his own stature —
that stature which he had in youth, if he died in old age ; if
in childhood that stature to which he would have attained
VER. 28 30. ST. MATTHEW. 255
had he lived. For the Apostle says not, ' To the measure of
the stature/ but, To the measure of the full age of Christ. Eph.4, 13.
For the bodies of the dead shall rise in youth and maturity,
to which we know that Christ attained d.
28. And why take ye thought for raiment? Con-
sider the lilies of the field, how they grow ; they toil
not, neither do they spin :
29. And yet I say unto you, That even Solomon
in all his glory was not arrayed like one of these.
30. Wherefore, if God so clothe the grass of the
field, which to day is, and to morrow is cast into the
oven, shall Pie not much more clothe you, O ye of
little faith ?
Chkts. Having shewn that it is not right to be anxious Chrys.
about food, He passes to that which is less; (for raiment is om-XXIh
not so necessary as food ;) and asks, And why are ye care-
ful ivherewith ye shall be clothed? He uses not here the
instance of the birds, when He might have drawn some to
the point, as the peacock, or the swan, but brings forward
the lilies, saying, Consider the lilies of the field. He would
prove in two things the abundant goodness of God ; to wit,
richness of the beauty witli which they are clothed, and
the mean value of the things so clothed with it. Aug. The Aug.
thin anced are not to be allegorized so that we enquire n0nt%'ij,
what is denoted by the birds of the air, or the lilies of the 15-
field; they are only examples to prove God's care for the
»re for the less. Pseudo-Chrys. For
lilies within a fixed time arc formed into branches, clothed
in whir . and endowed with sweet odour, God conveying
by mm i operation, what tin; earth had not given to the
root. But in all the tame perfectnets is observed, that they
may not be thought to ! en formed by chance, but may
.Mown* rdered by God's providence. WhenHesays,
They /oil //of, II< r the comfort of men ; Neither do
tiny spin, for the women. ChRTS. He forbids not labour,
'Mi h which is thirty three ;" vi.l. BUhop
256 L ACCORDING TO CHAP. VI.
but carefulness, both here and above when lie spoke of
GIom. non sowing. G-L088. And for the greater exaltation of God's
providence in those things that arc beyond human in-
dustry, He adds, / say vnto yon, that Solomon in all his
glory loas not arrayed like one of these. JEROME, lor,
iii Booth, what regal purple, what silk, what web of divers
colours from the loom, may vie with flowers? What work of
man has the n-d blush of the rose? the pure white of the
lily? How the Tyrian dye yields to the viol t alone
and not words can express. Cheys. Al widely as truth
differs from falsehood, so widely do our clothes differ from
flowers. If then Solomon, who was more eminent than
all other kings, was yet surpassed by flowers, how shall
you exceed the beauty of flowers by your garments ? And
Solomon was exceeded by the flowers not once only, or
twice, but throughout his whole reign; and this is that lie
says, In all his glory ; for no one day was he arrayed as
are the flowers. Pseudo-Chrys. Or the meaning may be,
that Solomon though he toiled not for his own raiment, yet
he gave command for the making of it. But where com-
mand is, there is often found both offence of them that
minister, and wrath of him that commands. When then any
are without these things, then they are arrayed as arc the
lilies. Hilary. Or; By the lilies are to be understood the
eminences of the heavenly Angels, to whom a surpassing
radiance of whiteness is communicated by Clod. They toil
not, neither do they spin, because the angelic powers received
in the very first allotment of their existence such a nature,
that as they were made so they should ever continue to be;
and when in the resurrection men shall be like unto Ail
He would have them look for a cover angelic glory
by this example of angelic excellence. Pseudo-Chrys, If
God then thus provides for the flowers of the earth, which
only spring up that they may be seen and die, shall lie
rlook men, whom lie has created not to be Been for a
time but that they should he for ever? JEROME. To-morrow
iu Scripture is put Cor time future in general. Jacob -
Gen. 30, So shall my rir/hlcuus/Hss answer for me to-morroir. And
iu the phantasm of Samuel, the Pythoness Bays to Saul, To-
1 Sam. ' ' '
28,19. morrow shall thoa be with mt. GLOSS, Some copies have
VER. 31 — 33. ST. MATTHEW. 257
into the fire, or, into an heap, which has the appearance of
an oven. Chrys. He calls them no more lilies, but the
grass of the field, to shew their small worth ; and adds more-
over another cause of their small value; which to-day is.
And He said not, and to-morrow is not, but what is yet
greater fall, is cast into the oven. In that He says, How
much more you, is implicitly conveyed the dignity of the
human race, as though He had said, You to whom He has
given a soul, for whom He has contrived a body, to whom He
has sent Prophets and gave His only-begotten Son. Gloss.
He says, of little faith, for that faith is little which is not
sure of even the least things. Hilary. Or, under the sig-
nification of grass the Gentiles are pointed to. If then an
eternal existence is only therefore granted to the Gentiles,
that they may soon be handed over to the judgment fires;
how impious it is that the saints should doubt of attain-
ing to eternal glory, when the wicked have eternity bestowed
on them for their punishment. Remig. Spiritually, by the
birds of the air are meant the Saints who are born again in
the water of holy Baptism e ; and by devotion raise them-
selves above the earth and seek the skies. The Apostles are
said to be of more value than these, because they are the
heads of the Saints. By the lilies also may be understood
the Saints, who without the toil of legal ceremonies pleased
God by faith alone; of whom it is said, My Beloved, who Cant.2,16.
feedeth among the lilies. Holy Church also is understood
by the lilies, because of the whiteness of its faith, and the
odour of its good conversation, of which it is said in the same
place, As the lily among I he. thorns. By the grass are de-
noted the unbelievers, of whom it is said, The grass hath Is. 10, 7.
dried "/j, and the flowers thereof faded. By the oven eternal
damnation; so that the sense be, If God bestows temporal
goods on the unbelievers, how much more shall lie bestow
on you eternal good
31. Therefore take no thought, saying, What shall
we cat? or, What shall we drink? or, Wherewithal
shall we be clothed?
• Vid. L iry Hymn, M.i.ni- DtfU Pot<
VOL. I. s
258 ©PEL A.OOOEDWG TO CIIAr. VI.
32. (For after all these things do the Gentiles
seek :) for your heavenly Father knoweth that ye
have need of all these things.
33. But seek ye first the kingdom of God, and His
righteousness ; and all these things shall he added
unto you.
Glos?. Gloss. Having thus expressly cut off all anxiety con-
uon occ cennng food and raiment, by an argument drawn from
observation of the inferior creation, He follows it up by
a further prohibition ; Be not ye therefore careful, Baying,
What shall we eat, what shall we drink, or wherewithal
shall we be clothed ? Remig. The Lord repeated this, that
He might shew how highly necessary this precept is, and
that He might inculcate it more strongly on our hearts.
Raban. It should be observed that He does not say, Do
not ye seek, or be thoughtful for, food, drink, and raiment,
but what ye shall eat, what ye shall drink, or wherewithal
ye shall be clothed. Wherein they seem to me to be con-
victed, who, using themselves the usual food and clothing,
require of those with whom they live either greater sump-
Gloss, tuousness, or greater austerity in both. Gloss. There is
also a further needless solicitude wherein men sin, when
they lay by of produce or money more than necessity re-
quires, and leaving spiritual things, are intent on these
things, as though despairing of the goodness of God; this
is what is forbidden; for after all these things do the O'e/i-
tilcs seek. Pseudo-ChryS, Since their belief is that it is
Fortune and not Pro\ idence that has place in human affairs,
and think not that their lives are directed by God'a coun-
sel, but follow the uncertain chance, they accordimrlv fear
and despair, as having none to guide them. Hut lie who
believes that lie is guided by God'a counsel, entrusts his
provision of food to God'a band; as it follows, fur your
Father knoweth that ye hare need of these thinj/s. Chi:v\
He said not f God knoweth,' but, Your Father knoweth, in
order to lead them to higher hope ; for if lie be their Father,
lie will not endure to forget His children, since not even
human lathers could do so. lie says, That ye have need of
non occ.
VER. 31 — 33. ST. MATTHEW. 259
all these things, in order that for that very reason, because
they are necessary, ye may the more lay aside all anxiety.
For he who denies his son bare necessaries, after what
fashion is he a father? But for superfluities they have no
right to look with the like confidence. Aug. God did not Aug. de
gain this knowledge at any certain time, but before all time, 13>
without beginning of knowledge, foreknew that the things of
the world would be, and among others, both what and when
we should ask of Him. Id. As to what some say that these Aug.de
things are so many that they cannot be compassed by the xij/i8# '
knowledge of God; they ought with like reason to maintain
further that God cannot know all numbers, which are cer-
tainly infinite. But infinity of number is not beyond the
compass of His understanding, who is Himself infinite.
Therefore if whatever is compassed by knowledge, is bound-
ed by the compass of him that has the knowledge, then
is all infinity in a certain unspeakable way bounded by
God, because it is not incomprehensible by His knowledge.
Nemesius. That there is a Providence, is shewn by such Nemes.
signs as the following; The continuance of all things, of ct0„^42
those things especially which are in a state of decay and
reproduction, and the place and order of all things that exist
is ever preserved in one and the same state; and how could
this be dune unless by some presiding power? But some
affirm that God does indeed care for the general continuance
of all things in the universe, and provides for this, but that
all particular events depend on contingency. Now there are
but three reasons that can be alleged for God exercising no
providence of particular events ; either God is ignorant that
it is good to have knowledge of particular things; or He is
unwilling; or He is unable. But ignorance is altogether alien
from blessed substance; for how shall God not know what
man knows, that if particulars were destroyed, the
whole would b troyed? But nothing prevents all indi-
viduals from perishing; when no power watchi r them.
If, again, He be unwilling, this must be from one of two
I one; inactivity, or the meanness of the occupation. But
inactivity is produced by two things; either we are drawn
Mid im; pleasure, or hindered by some fear, neither of
which can be piously supposed of God. If they affirm that it
260 GOSPEL LCOOBDING TO CHAP. VI.
would he unbecoming, for that it is beneath such blessed-
ness to stoop to things so trifling, how is it not inconsistent
that a workman overseeing the whole of any machine, leaves
no part however insignificant without attention, knowing the
■whole is but made up of the parts, and thus pronounce God
the Creator of all things to be less wise than craftsmen?
But if it be that lie is unable, then is He unable to bestow
b( uefits on us. But if we are unable to comprehend the
manner of special Providence, we have not therefore any
right to deny its operation; we might as well say that,
because we did not know the number of mankind, therefore
there were no men. Pseudo-Chrys. Thus then let him
who believes himself to be under the rule of God's counsel,
commit his provision into God's hand ; but let him meditate
of good and evil, which if he do not, he will neither shun the
evil, nor lay hold of the good. Therefore it is added, Seek
ye first the kingdom of God, and J/is righteousness. The
kingdom of God is the reward of good works; His righteous-
ness is the way of piety by which we go to that kingdom.
If then you consider how great is the glory of the Saints,
you will either through fear of punishment depart from evil,
or through desire of glory hasten to good. And if you
consider what is the righteousness of God, what lie loves,
and what He hates, the righteousness itself will Bhew you
His ways, as it attends on those that love it. And the
account we shall have to render is not whether we have
been poor or rich, but whether we have done well or
Gloss. ill, which is in our own power. Gross. Or, He
His righteousness, as though lie were to say, ' Ye are
made righteous through Ilim, and not through you.
T , i DO-ChRTS. The earth for man's sin is aeeursed that it
should not put forth fruit, according to that in Gent
Oen. 8,1 7. Cursed is the ground la thy works; but when we do well,
then it is blessed. Seek righteousness therefore, and thou
shalt not Lack food. Wherefore it follows, ami all these
Aug. things shall be added unto you. AUG. To wit, these tem-
isioni m l)(),'al g()(,(ls which are thus manifestly shewn not to be
ii. Iti. such goods as those goods of ours for the sake of w hieh
We ought to do Well; and vet they are Decessaiy. The
kingdom of God and His righteousness is our good which
VER. 34. ST. MATTHEW. 261
we ought to make our end. But since in order to attain
this end we are militant in this life, which may not be lived
without supply of these necessaries, He promises, These
things shall be added unto you. That He says, first, implies
that these are to be sought second not in time, but in value;
the one is our good, the other necessary to us. For example,
we ought not to preach that we may eat, for so we should
hold the Gospel as of less value than our food; but we
should therefore eat that we may preach the Gospel. But
if we seek first the kingdom of God and His righteousness,
that is, set this before all other things, and seek other things
for the sake of this, we ought not to be anxious lest we
should lack necessaries; and therefore He says, All these
things shall be added unto you; that is, of course, without
being an hindrance to you : that you may not in seeking
them be turned away from the other, and thus set two ends
before you. Chrys. And He said not, Shall be given, but,
Shall be added, that you may learn that the things that are
now, are nought to the greatness of the things that shall be.
Aug. But when we read that the Apostle suffered hunger Serm. in
and thirst, let us not think that God's promises failed him; \(0^'
for these things are rather aids. That Physician to whom
we have entirely entrusted ourselves, knows when He will
give and when He will withhold, as lie judges most for our
advantage. So that should these things ever be lacking to
us, (as God to exercise us often permits,) it will not weaken
our fixed purpose, but rather confirm it when wavering.
34. 'lake therefore no thought for the morrow:
for the morrow shall take thought for the things of
itself. Sufficient unto the day is the evil thereof.
Gloss. Haying forbid anxiety for the things of the day, Glow. ap.
He DOW forbids anxiety lor future things, such a frnit less ' Mv m*
'Is from the fault of men, in these words, He
>//' an i 'tuns ulj'jii; the mOTTOW. JBBOME. To-morrow in
Scriptui .Hies time future, as Jacob in Gem lySj
To-morrOW shall mi/ rii/lilr<jiisncsH hiur me And in the On
phanta Quel the Python* to Saul, To-morrow «*
2H, 1!>.
262 GOSPEL ACCORDING TO ( IIAP. VT.
shall thou he with me. lie yields therefore iinto them that
they should care for things present, though He forhids them
to take thought for tilings to come. For sufficient for us is
the thought of time present; let us leave to God the future
which is uncertain. And this is that He says, The morrow
shall be anxious for itself ; that is, it shall bring its own
anxiety with it. For sufficient for the day is the evil thereof.
My evil He means here not that which is contrary to virtue,
but toil, and affliction, and the hardships of life. Chrys.
Nothing brings so much pain to the spirit as anxiety and
cark. That lie says, The morrow shall be anxious for
itself, comes of desire to make more plain what He speaks;
to that end employing a prosopopeia of time, after the prac-
tice of many in speaking to the rude populace; to impress
them the more, lie brings in the day itself complaining
of its too heavy cares. Has not every day a burden enough
of its own, in its own cares? why then do you add to them
by laying on those that belong to another day? PsEUDO-
Chbys. Otherwise; By to-day are signified such things as are
needful for us in this present life; To-morrow denotes those
things that are superfluous. Be not ye therefore anxious for
the morrow, thus means, Seek not to have aught beyond that
which is necessary for your daily life, for that which is over
and above, i.e. To-morrow, shall care for itself. To-morrow
shall be anxious for itself, is as much as to say, when you
have heaped up superfluities, they shall care for themselves,
you shall not cniov them, but thev shall find manv lords
who shall care for them. Why then should you be anxious
about those things, the property of which you must part
with? Sufficient for the day is its own evil, as mueh as to say,
The toil you undergo for nea ssaries i^ enough, do not toil for
Aug. things superfluous, Am.. Or otherwise; To-morrow ia said
ubiBup. on|y of time where future succeeds to past. When then we
WOrk any good work, \\ e think not of eart lily but of heavenly
things. The morrow shall be anxious fin* Useff, that is, Take
food and the like, when you ought to take it, that I8j when
necessity begins to call for it. For sufficient for the day is
its men evil, that i^. it is enough that necessity shall compel
1 » take these things; He calls it cril, because it is penal,
inasmuch as it pertains to our mortality, which we earned
VER. 34. ST. MATTHEW. 263
by sinning. To this necessity then of worldly punishment,
add no further weight, that you may not only fulfil it, but
may even so fulfil it as to shew yourself God's soldier.
But herein we must be careful, that, when we see any
servant of God endeavouring to provide necessaries either
for himself, or those committed to his care, we do not
straight judge him to sin against this command of the Lord
in being anxious for the morrow. For the Lord Himself,
to whom Angels ministered, thought good to carry a bag
for example sake. And in the Acts of the Apostles it is
written, that food necessary for life was provided for future
time, at a time when famine threatened. What the Lord
condemns therefore, is not the provision of these things after
the manner of men, but if a man because of these things
does not fight as God's soldier. Hilary. This is further
comprehended under the full meaning of the Divine words.
We are commanded not to be careful about the future, be-
cause sufficient for our life is the evil of the days wherein
we live, that is to say, the sins, that all our thought and
pains be occupied in cleansing this away. And if our care
be slack, yet will the future be careful for itself, in that
there is held out to us a harvest of eternal love to be pro-
vided by God.
CHAP. VII.
1. Judge not, that ye be not judged.
2. For with what judgment ye judge, ye shall be
judged : and with what measure ye mete, it shall be
measured to you again.
Aug. ubi Arc. Since when these temporal things are provided
SU]* beforehand against the future, it is uncertain with what
purpose it is done, as it may he with a single or double
mind, He opportunely subjoins, Judge not. PsbudO-Chbys,
Otherwise; He has drawn out thus far the consequences
of His injunctions of almsgiving; He now takes up those
respecting prayer. And this doctriue is in a sort a con-
tinuation of that of the prayer ; as though it should run,
Forgive us our debts, and then should follow, Judge not, that
ye be not judged. Jbbomb. But if He forbids us to judge,
how then does Paul judge the Corinthian who had com-
mitted uncleanness ? Or Peter convict Ananias and Sap-
phira of falsehood ? PSBUDO-CHBYS. But sonic explain this
place after a sense, as though the Lord did not herein forbid
Christians to reprove others out of good will, but only in-
tended that Christians should not despise Christians by
making a show of their own righteousness, hating others
often on suspicion alone, condemning them, and pursuing
private grudgei under the show of piety. Chbys. Where-
fore lie does not say, ' Do not cause a sinner to cease/ but
do not judge; that is, be not a bitter judge; correct him
indeed, but not M an enemy seeking revenge, but as a phy-
sician applying a remedy. Pbbi do-Chbyb. But that not
even thus should Christiana correct Christians is shewn by
that expression, Judge not. But if they do not thus cor-
VER. 1, 2. GOSPEL ACCORDING TO ST. MATTHEW. 265
rect, shall they therefore obtain forgiveness of their sins,
because it is said, and ye shall not be judged ? For who
obtains forgiveness of a former sin, by not adding another
thereto ? This we have said, desiring to shew that this
is not here spoken concerning not judging our neighbour
who shall sin against God, but who may sin against our-
selves. For whoso does not judge his neighbour who
has sinned against him, him shall not God judge for his
sin, but will forgive him his debt even as he forgave.
Chrys. Otherwise; He does not forbid us to judge all sin
absolutely, but lays this prohibition on such as are them-
selves full of great evils, and judge others for very small
evils. In like manner Paul does not absolutely forbid to
judge those that sin, but finds fault with disciples that
judged their teacher, and instructs us not to judge those
that are above us. Hilary. Otherwise ; He forbids us to
judge God touching His promises; for as judgments among
men are founded on things uncertain, so this judgmeut
against God is drawn from somewhat that is doubtful. And
He therefore would have us put away the custom from us
altogether j for it is not here as in other cases where it is
sin to have given a false judgment; but here we have
begun to sin if we have pronounced any judgment at all.
Aug. I suppose the command here to be no other than Aug.
that we should always put the best interpretation on such j^™' m
actions as seem doubtful with what mind thev were done. "• l8-
But concerning such as cannot be done with good purpose,
as adulteries, blasphemies, and the like, lie permits us to
judge; but of indifferent actions which admit of being done
with either good or bad purpose, it is rash to judge, but
especially so to condemn. There are two cases in which
ihoold be particularly on our guard against hasty jud^-
menttj when it does not appear with what mind the action
done ; and when it does not yet appear, what sort of
man any one may turn out, who now serins either good or
bad. Wherefore we should neither blame those thing! of
which we know with what mind they are done, nor so blame
c thingl which arc; manifest, as though we despaired of
I Aery. Here one may think there is difficulty in what
follow*! Wiik what judgment ye judge ye ihall be judged*
2G6 008PEL ACCORDING TO CHAP. VII.
If we judge a hasty judgment, will God also judge us with
the like? Or if we have measured with a false measure, is
there with God a false measure whence it may be measured
to us again? For by measure I suppose is here meant judg-
ment. Surely this is only said, that the haste in which you
punish another shall be itself your punishment. For in-
justice often does no harm to him who suffers the wrong ;
Aug.de but must alwavs hurt him who does the wronj?. Id. Some
xxi. 11. ' say> How is it true that Christ says, And with ivhat measure
ye shall mete it shall be measured to you again, if temporal
sin is to be punished by eternal suffering? They do not
observe that it is not said the same measure, because of the
equal space of time, but because of the equal retribu-
tion— namely, that he who has done evil should suffer evil,
though even in that sense it might be said of that of which
the Lord spoke here, namely of judgments and condemna-
tions. Accordingly, he that judges and condemns unjustly,
if he is judged and condemned, justly receives in the same
measure though not the same thing that lie gave; by judg-
ment he did what was unjust, by judgment he suffers what
is just.
3. And why beholdest thou the mote that is in thy
brother's eye, but considerest not the beam that is in
thine own eye ?
4. Or how wilt thou say to thy brother, Let me
pull out the mote out of thine eye; and, behold, a
beam is in thine own eye ?
5. Thou hypocrite, first cast out the beam out of
thine own eye ; and then shalt thou see clearly to
cast out the mote out of thy brother's eye.
Aug. Id. The Lord having admonished us concerning hasty
Mont aiu^ Unjust judgment j and because that they are most given
ii. 18. to rash judgment, who jndge concerning things uncertain;
and they most readily find fault, who love rather to speak
evil and to condemn than to cure and to correct; a fault
that springs cither from pride or jealousy — therefore lie
VER. 3 — 5. ST. MATTHEW. 267
subjoins, Why seest thou the mote in thy brother's eye, and
seest not the beam in thy own eye ? Jerome. He speaks of
such as, though themselves guilty of mortal sin, do not for-
give a trivial fault in their brother. Aug. As if he perhaps Aug. ubi
have sinned in anger, and you correct him with settled sup*
hate. For as great as is the difference between a beam and
a mote, so great is the difference between anger and hatred.
For hatred is anger become inveterate. It may be if you are
angry with a man that you would have him amend, not so if
you hate him. Chrys. Many do this, if they see a Monk
having a superfluous garment, or a plentiful meal, they break
out into bitter accusation, though themselves daily seize and
devour, and suffer from excess of drinking. Pseudo- Chrys.
Otherwise ; This is spoken to the doctors. For every sin is
either a great or a small sin according to the character of
the sinner. If he is a laic, it is small and a mote in com-
parison of the sin of a priest, which is the beam. Hilary.
Otherwise; The sin against the Holy Spirit is to take from
God power which has influences, and from Christ substance
which is of eternity, through whom as God came to man,
so shall man likewise come ' to God. As much greater then ' al. fiet.
as is the beam than the mote, so much greater is the sin
against the Holy Spirit than all other sins. As when unbe-
lievers object to others carnal sins, and secrete in them-
selves the burden of that sin, to wit, that they trust not the
promises of God, their minds being blinded as their eye
;nt be by a beam.
PftBl no-Cm: vs. That is, with what face can you charge
your brother with sin, when yourself are living in the same
or a yet greater sin? Aug. "When then we are brought Aujr.
under the necessity of finding fault with any, let us first 'jj™|' )"
Consider whether the sin be such as we have never had ; lfc
>ndly that we are yet men, and may fall into it; then,
whether it be one that we have had, and are now without,
and then let our common frailty come into our mind, that
pity and not hate may ^o before correction. Should we
find ourselves jn the same fault, let us not reprove, but
m with the offender, and invite him to struggle with us.
Seldom indeed and in ea^es of great necessity ifl reproof to
be employed; and then only that the Lord may be seiud
268 GOSPEL ACCORDING TO CHAP. VII.
and not ourselves. Psetjdo-Ciirys. Otherwise; How say est
thou to thy brother; that is, with what purpose? From
charity, that you may save your neighbour? Surely not, for
you would first save yourself. You desire therefore not to
heal others, but by good doctrine to cover bad life, and to
gain praise of learning from men, not the reward of edifying
from God, and you are a hypocrite ; as it follows, Thou hypo-
Au?- _ crite, cast first the beam out of thine own eye. Aug. For to
Serm. in .
Mont. reprove sin is the duty or the good, which when the bad do,
lu 19- they act a part, dissembling their own character, and as-
suming one that does not belong to them. Oiirys. And it
is to be noted, that whenever lie intends to denounce any
great sin, He begins with an epithet of reproach, as below,
Mat. 18, Thou wicked servant, I forgave thee all that . debt ; and so
here, Thou hypocrite, cast out first. For each one knows
better the things of himself than the things of others,
and sees more the things that be great, than the tilings
that be lesser, and loves himself more than his neighbour.
Therefore He bids him who is chargeable with many sins,
not to be a harsh judge of another's faults, especially if they
be small. Herein not forbidding to arraign and correct;
but forbidding to make light of our own sins, and magnify
those of others. For it behoves you first diligently to
examine how great may be your owu sins, and then try
those of jrour neighbour; whence it follows, and then shall
thou see clearly to cast the mote out of thy brother's eye.
A«g- Aug. For having removed from our own eye the beam of
envy, of malice, or hypocrisy, we shall see clearly to cast
the beam out of our brother's eve.
ubi sup.
6. Give not that which is holy unto the dogs,
neither cast ye your pearls before swine, lest they
trample them under their feet, and turn again and
rend you.
Aug. obi Aug. Because the simplicity to which lie had been di-
SU1>* recting in the foregoing precepts might lead some wrongly
to conclude that it v>as equally wrong to hide the truth as to
utter what was false, He well adds, Wire not that which is
VER. 6. ST. MATTHEW. 269
holy to the dogs, and cast not your pearls before swine.
Psecdo-Chrys. Otherwise ; The Lord had commanded us to
love our enemies, and to do good to those that sin against
us. That from this Priests might not think themselves
obliged to communicate also the things of God to such, He
checked any such thought saying, Give not that which is
holy to the dogs; as much as to say, I have bid you love
your enemies, and do them good out of your temporal goods,
but not out of My spiritual goods, without distinction. For
they are your brethren by nature but not by faith, and God
gives the good things of this life equally to the worthy and
the unworthy, but not so spiritual graces. Aug. Let us see Aug.
now what is the holy thing, what are the dogs, what the ^onl" "*
pearls, what the swine. The holy thing is all that it were »i 20.
impiety to corrupt ; a sin which may be committed by the
will, though the thing itself be undone. The pearls are all
spiritual things that are to be highly esteemed. Thus though
one and the same thing may be called both the holy thing
and a pearl, yet it is called holy because it is not to be cor-
rupted; and called a pearl because it is not to be contemned.
Pseudo-Chrys. Otherwise ; That ivhich is holy denotes bap-
tism, the grace of Christ's body, and the like; but the mys-
teries of the truth are intended by the pearls. For as pearls
are inclosed in shells, and such in the deeps of the sea, so
the divine mysteries inclosed in words are lodged in the deep
meaning of Holy Scripture. Chrys. And to those that are
right-minded and have understanding, when revealed they
appear good; but to those without understanding, they seem
to be more deserving reverence because they are not under-
stood. Aug. The dogs are those that assault the truth; the Aug. ubi
swine we may not unsuitably take for those that despise the sup*
truth. Therefore because dogs leap forth to rend in pieces,
and what they rend, suffer not to continue whole, lie said,
( not that which is lujly to the dogs; because they strive
to the utmost of their power to destroy the truth. The
same though they do not assault by biting as dugs, yet do
they defile bj trampling upon, and therefore He said, Cast
not your pearls before twine* Rabax. Or; The doga are
rued to their \omit; the swine not yet returned, hut
wallowing in the mire of vices. Psbudo-Chrys, Otherwu
270 GOSPEL ACCORDING TO CHAP. VII.
The dog and the swine are unclean animals ; the dog indeed
in every respect, as he neither chews the end, nor divides
the hoof; but swine in one respect only, seeing they divide
the hoof, though they do not chew the cud. Hence I think
that we are to understand by the dog, the Gentiles who are
altogether unclean, both in their life, and in their faith; but
by the swine are to be understood heretics, because they
seem to call upon the name of the Lord. Give not therefore
that which is holy to the dogs, for that baptism and the other
sacraments are not to be given but to them that have the
faith. In like manner the mysteries of the truth, that is, the
pearls, are not to be given but to such as desire the truth and
live with human reason. If then you cast them to the swine,
that is, to such as are grovelling in impurity of life, they do
not understand their preciousness, but value them like to other
worldly fables, and tread them under foot with their carnal
Aug. ubi life. Aug. That which is despised is said to be trodden under
sup* foot: hence it is said, Lest perchance the// tread them under
Gloss. foot. Gloss. lie says, Lest perchance, because it may be that
inter m. thev will wisely turn from their uncleanness *, Aug. That
Aug. . J
ubi°sup. which follows, Turn again and rend you, He means not the
pearls themselves, for these they tread under foot, and when
they turn again that they may hear something further, then
they rend him by whom the pearls on which they had trode
had been cast. For you will not easily find what will please
him who has despised things got by great toil. Whoever then
undertake to teach such, I see not how they shall not be trode
upon and rent by those they teach. Pseudo-Chrts. Or; The
swine not only trample upon the pearls by their carnal life;
but after a little they turn, and by disobedience rend those
who offend them. Yea often when olfended thev brine false
accusation against them as sowers of new dogmas. The
dogs also having trode upon holy things by their impure
actions, by their dispu tings rend the preacher of truth.
ChrYB. Will is that said, Lest they turn; for thev feign
meekness that they may Learn; and when they have learned,
they attack. PsEl DO-ChryS. With good reason He forbade
pearls to be given to swine. For if they are not to be
before swine that are the less unclean, how much more are
■ The (Jlu-s. has 'quia aon potion!*'
VER. 7, 8. ST. MATTHEW. 271
they to be withheld from dogs that are so much more un-
clean. But respecting the giving that which is holy, wa
cannot hold the same opinion; seeing we often give the
benediction to Christians who live as the brutes ; and that
not because they deserve to receive it, but lest perchance
being more grievously offended they should perish utterly.
Aug. We must be careful therefore not to explain ought to Aug. ubi
him who does not receive it ; for men the rather seek that sup*'
which is hidden than that which is opened. He either
attacks from ferocity as a dog, or overlooks from stupidity as
swine. But it does not follow that if the truth be kept hid,
falsehood is uttered. The Lord Himself who never spoke
falsely, yet sometimes concealed the truth, as in that, I have John 16,
yet many things to say unto you, the which ye are not now
able to bear. But if any is unable to receive these things
because of his filthiness, we must first cleanse him as far as
lies in our power either by word or deed. But in that the
Lord is found to have said some things which many who heard
Him did not receive, but either rejected or contemned them,
we are not to think that therein He gave the holy thing to
the dogs, or cast His pearls before swine. He gave to those
who were able to receive, and who were in the company,
whom it was not fit should be neglected for the uncleanness
of the rest. And though those who tempted Him might
perish in those answers which He gave to them, yet those
who could receive them by occasion of these enquiries heard
many useful things, lie therefore who knows what should
be answered ought to make answer, for their sakes at least
who might fall into despair should they think that the ques-
tion proposed is one that cannot be answered. But this only
in the case of such matters as pertain to instruction of sal-
vation; of things superfluous or harmful nothing should be
said ; but it should then be explained for what reason we
lit not to make answer in such points to the enquirer.
7. Ask, and it shall be given you ; seek, and ye
shall find; knock, and it Boall be opened unto you:
For every one that asketh receiveth; and he
thai <'tli findeth; and to him that knocketh it
shall be opened.
272 GOSPEL ACCORDING TO CHAP. VII.
Jerome. Having before forbidden us to pray for things of
the flesh, He now shews what we ought to ask, saying, Ask,
Aug. ubi and it shall be given you. Aug. Otherwise ; when He com-
sup* manded not to give the holy thing to dogs, and not to cast
pearls before swine, the hearer conscious of his own ignorance
might say, Why do you thus bid me not give the holy tiling
to dogs, when as yet I see not that I have any holy thing?
He therefore adds in good season, Ask, and ye shall receive.
Pseudo-Chrys. Otherwise; having given them some com-
mands for the sanctification of prayer, saving, Judge not, He
adds accordingly, Ask, and it shall be girt m unto you, as though
He were to say, If ye observe this mercy towards your ene-
mies, whatever seems to you shut, knock, and it shall be
opened to you. Ask therefore in prayer, praying day and
night; seek with care and toil ; for neither by toiling only in
the Scriptures do we gain knowledge without God's grace,
nor do we attain to grace without study, lest the gift of God
should be bestowed on the careless. But knock with prayer,
and fasting, and alms. For as one who knocks at a door,
not only cries out with his voice, but strikes with his hand,
so he who does good works, knocks with his works. But you
will say, This is what I pray that I may know and do, how
then can I do it, before I receive ? Do what you can that
you may become able to do more, and keep what you know
that you may come to know more. Or otherwise; having
above commanded all men to love their enemies, and alter
enjoined that we should not under pretext of love give holy
things to dogs ; He here gives good counsel, that they should
pray God for them, and it shall be granted them ; let them
seek out those that are lost in sins, and they shall find them ;
let them knock at those who are shut up in errors, and God
shall open to them that their word may have access to their
souls. Or otherwise; Since the precepts given above were
beyond the reach of human virtue, lie sends them to God to
whose grace nothing is impossible, saying, Ask, and it shall
be given you, that what cannot be performed by men may be
fulfilled through the grace of God. For when God furnished
the other animals witli swift foot, or swift wing, with elaws,
'virtus- teeth, or horns, lie so made man that He Himself should
rid. Ps. be man's only 'strength, that forced by reason of his own
18, 1.
VER. 7, 8. ST. MATTHEW. 273
weakness, be might always have need of his Lord. Gloss. Gloss
We ask with faith, we seek with hope, we knock with love. ord'
You must first ask that you may have ; after that seek that
you may find; and lastly, observe what you have found that
you may enter in. Aug. Asking, is that we may get healthi- Aug.
ness of soul that we may be able to fulfil the things com- Mont, S
manded us ; seeking, pertains to the discovery of the truth. 21.
But when any has found the true way, he will then come
into actual possession, which however is only opened to him
that knocks. Id. How these three differ from one another, Aug.
I have thought good to unfold with this travail ; but it were i# \g*c
better to refer them all to instant prayer ; wherefore He after-
wards concludes, saying, He will give good things to them that
ask Sim. Chrys. And in that He adds seek, and knock, He
bids us ask with much importunateness and strength. For
one who seeks, casts forth all other things from his mind,
and is turned to that thing singly which he seeks ; and he
that knocks comes with vehemence and warm soul. Pseudo-
Chrys. He had said, Ask, and ye shall receive ; which sin-
ners hearing might perchance say, The Lord herein exhorts
them that are worthy, but we are unworthy. Therefore lie
repeats it that He may commend the mercy of God to the
righteous as well as to sinners; and therefore declares that
every one that asketh receiveth ; that is, whether he be righ-
t ous or a sinner, let him not hesitate to ask ; that it may
be fully seen that none is neglected but he who hesitates to
ask of God. For it is not credible that God should enjoin
on men that work of piety which is displayed in doing good
to our enemies, and should not Himself (being good) act so.
Ai <>. Wherefore God hems sinners; for if He do not hear Aug.
sinners, the Publican said in vain, Lord, be merciful to j™ '22
me a sinner; and by that confession merited justification. 1;5-
Id. Be who in faith offers supplication to God for the,;"
necessities of this Life is heard mercifully, and not heard Aug.
mercifully. lor the physician knows better than the sick gen!P2l2
man what IS good for his sickness. lhit if he asks that
which God both promises and commands! his prayer shall
itcd, for lo?e thai] i what, truth provides. In. Ug. Up,
lint the Lord i> good, who often ^ri\i> 01 not. what we"' '
would, that II \ lint we should rather prefer.
VOL. i. i
274 GOSPEL ACCORDING TO CHAP. VII.
Aug. Id. There is need moreover of perseverance, that we may
Mont ti rcce'vc what we ask for. Id. In that God sometimes delays
21. His gifts, He but recommends, and does not deny them.
Serfn 61 ^01 ^ia^ wmca *s l°ng looked for is sweeter when obtained ;
5. but that is held cheap, which comes at once. Ask then and
seek things righteous. For by asking and seeking grows
the appetite of taking. God reserves for you those things
which He is not willing to give you at once, that you may
learn greatly to desire great things. Therefore we ought
always to pray and not to fail.
9. Or what man is there of you, whom if his son
ask bread, will he give him a stone ?
10. Or if he ask a fish, will he give him a serpent?
11. If ye then, being evil, know how to give good
gifts unto your children, how much more shall your
Father which is in heaven give good things to them
that ask Him ?
Aug. Aug. As above He had cited the birds of the air and the
Mont. ii. lilies of the field, that our hopes may rise from the less to
21* the greater; so also does He in this place, when He says,
Or what man among you? Pseudo-Chrys. Lest perchance
any one considering how great is the difference between
God and man, and weighing his own sins should despair of
obtaining, and so never take in hand to ask ; therefore He
proposes a comparison of the relation between father and
son ; that should we despair because of our sins, we may
hope because of God's fatherly goodness, ('mas. There
are two things behoveful for one that prays ; that he ask
earnestly; and that he ask Mich things as he ought to ask.
And those are spiritual things ; as Solomon, because he
asked sneh things as were right, received speedily. PsEUDO-
Chkvs. And what are the things that wc ought to ask,
lie shews under the likeness of a loaf, and a fish. The loaf
is the word concerning the knowledge of God the Father.
The stone is all falsehood that has a stumbling-block of
offence to the soul. RsMIG. By the fish we may under-
stand the word concerning Christ, by the serpent the Devil
VER. 9 11. ST. MATTHEW. 275
himself. Or by the loaf may be understood spiritual doc-
trine ; by the stone ignorance ; by the fish the water of
Holy Baptism ; by the serpent the wiles of the Devil, or
unbelief. Raban. Or ; bread which is the common food
signifies charity, without which the other virtues are of no
avail. The fish signifies faith, which is born of the water
of baptism, is tossed in the midst of the waves of this life
and yet lives. Luke adds a third thing, an egg, which sig- Luke 11,
nines hope ; for an egg is the hope of the animal. To cha-
rity, He opposes a stone, that is, the hardness of hatred ;
to faith, a serpent, that is, the venom of treachery ; to hope,
a scorpion, that is, despair, which stings backward, as the
scorpion. Remig. The sense therefore is ; we need not fear
that should we ask of God our Father bread, that is, doctrine
or love, He will give us a stone ; that is, that He will suffer
our heart to be contracted either by the frost of hatred or
by hardness of soul ; or that when we ask for faith, He will
suffer U3 to die of the poison of unbelief. Thence it follows,
If then ye being evil. Chrys. This He said not detracting
from human nature, nor confessing the whole human race to
be evil; but He calls paternal love evil when compared with
His own goodness. Such is the superabundance of His love
towards men. Pseudo-Chrys. Because in comparison of
God who is pre-eminently good, all men seem to be evil, as
all light shews dark when compared with the sun. Jerome.
Or perhaps He called the Apostles evil, in their person con-
demning the whole human race, whose heart is set to evil
from his infancy, as we read in Genesis. Nor is it any Gen. 8, 22.
wonder that He should call this generation evil, as the
Apostle also speaks, Seeing the days are evil* Aug. Or;Eph.5, 16.
He calls evil those who are lovers of this age : whence also A,11"'
0 llln iup.
the good things which they give are to be culled good
according to their sense who esteem them as good; nay,
even in the nature of things they are goods, that is, tem-
poral goods, and such as pertain to this weak life. Id. For A"-r-
that good thing which maket men good is (iod. Gold and 01, j.
win good thingi not ai making you good, but at with
them you may do good. If then we he evil, ye1 at baving
tber who is good let ui not remain ever evil. Aug, if
then we being evil, know how to give that whieh is asked M-mt. ii
. n 21.
1
276 GOSPEL AO0OKD1NG TO CHAP. VII.
of us, how much more is it to be hoped that God will give
us good things when we ask Him? PseuDO-Chryb. He
says good things, because God does not give all things
Gloss. ord. to them that ask Him, but only good things. Ghoss. Fur
from God we receive only such things as are good, of what
kind soever they may seem to us when we receive them ;
for all things work together for good to His beloved.
Remig. And be it known that where Matthew says, lie
Luke 11, shall give good things, Luke has, shall give J lis Holy Spirit.
13
But this ought not to seem contrary, because all the good
things which man receives from God, are given by the grace
of the Holy Spirit.
12. Therefore all things whatsoever ye would that
men should do to you, do ye even so to them : for
this is the Law and the Prophets.
Aug. Aug. Firmness and strength of walking by the way of
wisdom in good habits is thus set before us, by which men
arc brought to purity and simplicity of heart ; concerning
which having spoken a long time, lie thus concludes, All
things whatsoever ye would, §c. For there is no man who
would that another should act towards him with a double
heart. Pseudo-Chrys. Otherwise ; He had above com-
manded us in order to sanctify our prayers that men should
not judge those who sin against them. Then breaking the
thread of His discourse He had introduced various other
matters, wherefore now when lie returns to the command
with which He had begun, He says, All things whattOi
ye would, fyc. That is; I not only command that ye judge
not, but All things whatsoever ye would that men should do
unto you, do ye unto them; and then you will be able to
Gloss, ord. pray so as to obtain. Gt>0SS. Otherwise; The Holy Spirit
is the distributor of all spiritual goods, that the deeds of
chanty may be fulfilled ; whence He adds, All things tin re-
forc, fife. dims. Otherwise \ The Lord desires to teach that
men ought to Beek aid from above, but at the same time to
contribute what lays in their power; wherefore when He
had said, A*kt seek, and knock, lie proceeds to teach openly
VER. 12. ST. MATTHEW. 277
that men should be at pains for themselves, adding, Whatso-
ever ye would, §c. Aug. Otherwise; The Lord had promised Aug.
that He would give good things to them that ask Him. But g^™'
that He may own His petitioners, let us also own ours. For
they that beg are in everything, save having of substance,
equal to those of whom they beg. What face can you have of
making request to your God, when you do not acknowledge
your equal ? This is that is said in Proverbs, Whoso stoppeth Prov. 21,
his ear to the cry of the poor, he shall cry and shall not be
heard. What we ought to bestow on our neighbour when
he asks of us, that we ourselves may be heard of God, we
may judge by what we would have others bestow upon us;
therefore He says, All things whatsoever ye would. Chrys.
He says not, All things whatsoever, simply, but All things
therefore, as though He should say, If ye will be heard,
besides those things which I have now said to you, do this
also. And He said not, Whatsoever you would have done
for you by God, do that for your neighbour; lest you should
say, But how can I ? but He says, Whatsoever you would
have done to you by your fellow-servant, do that also to your
neighbour. Aug. Some Latin copies add here, good things*, Aug.
which I suppose was inserted to make the sense more plain. j^rmt' ■?
For it occurred that one might desire some crime to be 22.
committed for his advantage, and should so construe this
place, that he ought first to do the like to him by whom he
would have it done to him. It were absurd to think that
this man had fulfilled this command. Yet the thought is
perfect, even though this be not added. For the words, All
tilings whatsoever ye would, are not to be taken in their
ordinary and loose signification, but in their exact and
proper sense. For there is no will but only in the good ; in imt vid.
the wicked it is rather named desire, and not will. Not that -x gT™\
the Scripture! always observe this propriety; but where need
there they retain the proper word so that none other
Deed be understood. Ctpbiak. Since the Word of God, the Cypr.
Lord Jesm Christ came to all men, He summed up all His
com man da in one precept. Whatsoever ye would Unit mm
sl/o//lil do to you, do ye also /o them ; and adds, for flits is
tin' Law olid tin- Prophete. Pseudo-Cheyb. Por whatsoever
< •, pri 11 In.) .1 1 1 1 1 the Latin HS8.
278 GOSPEL ACCORDING TO CHAP. VII.
the Law and the Prophets contain up and down through
the whole Scriptures, is embraced in this one compendious
precept, as t lie innumerable branches of a tree 8 ;>ring from
Greg. one root. Greg. He that thinks he ought to do to another
as he expects that others will do to him, considers verily
how he may return good things for bad, and better things
for good. Chrys. AY hence what we ought to do is clear, as
in our own cases we all know what is proper, and so we
Aug. cannot take refuge in our ignorance. Arc This precept
??""' !? seems to refer to the love of our neighbour, not of God, as
.Mont. u. °
22. in another place lie says, there are two commandments on
which hang the Law and the Prophets. But as He says
not here, The whole Law, as He speaks there, He reserves
a place for the other commandment respecting the love of
Ang.de God. Id. Otherwise; Scripture does not mention the love
n.vm. Q£ q0(^ where it says, All things whatsoever ye would; be-
cause he who loves his neighbour must consequently love
Love itself above all things ; but God is Love ; therefore he
loves God above all tilings.
'r'
13. Enter ye in at the strait gate: for wide is the
gate, and broad is the way, that leadeth to destruc-
tion, and many there be which go in thereat :
14. Because strait is the gate, and narrow is the
way, which leadeth unto life, and few there be that
find it.
Aurr. Aug. The Lord had warned us above to have a heart single
„"!' !M and pure with which to seek God ; but as this belongs to but
22, few, lie begins to speak of finding out wisdom. For the search-
ing out and contemplation whereof there has been formed
through all the foregoing such an eye as may discern the nar-
row way and strait gate ; whence He adds, Enter i/c in at the
GloMuord. strait gate. GLOSS. Though it be hard to do to another what
you would have done to yourself; yet so must we do, that
we may enter the strait gate. Pseudo-Chryb. Otherwise;
This third precept again is connected with the right method
of fasting, and the order of discourse will be this; Hut thou
VER. 13, 14. ST. MATTHEW. 279
when thou fastest anoint thy head; and after comes, Enter
ye in at the strait gate. For there are three chief passions
in our nature, that are most adhering to the flesh ; the de-
sire of food and drink ; the love of the man towards the
woman ; and thirdly, sleep. These it is harder to cut off
from the fleshly nature than the other passions. And there-
fore abstinence from no other passion so sanctifies the body
as that a man should be chaste, abstinent, and continuing in
watchings. On account therefore of all these righteousnesses,
but above all on account of the most toilsome fasting, it is
that He says, Enter ye in at the strait gate. The gate of
perdition is the Devil, through whom we enter into hell ;
the gate of life is Christ, through whom we enter into the
kingdom of Heaven. The Devil is said to be a wide gate,
not extended by the mightiness of his power, but made
broad by the licence of his unbridled pride. Christ is said
to be a strait gate not with respect to smallness of power,
but to His humility ; for He whom the whole world contains
not, shut Himself within the limits of the Virgin's womb. The
way of perdition is sin of any kind. It is said to be broad,
because it is not contained within the rule of any discipline,
but they that walk therein follow whatever pleases them.
The way of life is all righteousness, and is called narrow for
the contrary reasons. It must be considered that unless one
walk in the way, he cannot arrive at the gate ; so they that
walk not in the way of righteousness, it is impossible that
they should truly know Christ. Likewise neither does he
run into the hands of the Devil, unless he walks in the way of
sinners. GL088. Though love be wide, yet it leads men from Gloss. ord.
the earth through difficult and steep ways. It is sufficiently
difficult to cast aside all other things, and to love One only,
not to aim at prosperity, not to fear adversity. Ciirys. But
leeing He declares below, My yoke is pleasant, and My
burden light, how is it that He says hero that the way is
strait and narrow? Even here He teaches that it is Light
and pleasant ; for here is a way and a gate as that other,
winch is called the wide and broad, has also a way and a
Of these nothing is to remain; but all pass away.
to |>;i^s through toil and sweat, and to arrive at a good
end, namely life, is sufficient .solace to those who undergo
280 OOSPBL ACCORDING TO CHAP. VII.
these struggles. For if sailors can make light of storms
and soldiers of wounds in hope of perishable rewards, much
more when Heaven Lies before, and rewards immortal, will
none look to the impending dangers. Moreover the very
circumstance that He calls it strait contributes to make it
easy; by this lie warned them to be always watching; this
the Lord speaks to rouse our desires. He who strives in
a combat, if he sees the prince admiring the efforts of the
combatants, gets greater heart. Let us not therefore be sad
when many sorrows befal us here, for the way is strait, but
not the city ; therefore neither need we look for rest here,
nor expect any thing of sorrow there. "When He says, Few
there be that find it, He points to the sluggishness of the
many, and instructs His hearers not to look to the prosperity
of the many, but to the toils of the few. Jerome. Attend to
the words, for they have an especial force, many wall- in the
broad way — few find the narrow way. For the broad way
needs no search, and is not found, but presents itself readily ;
it is the way of all who go astray. Whereas the narrow
way neither do all find, nor when they have found, do they
straightway walk therein. Many, after they have found the
way of truth, caught by the pleasures of the world, desert
midway.
15. Beware of false prophets, which come to you
in sheep's clothing, but inwardly they are ravening
wolves.
16. Ye shall know them bv their fruits. Do men
gather grapes of thorns, or figs of thistles?
17. Even so every good tree bringeth forth good
fruit; but a corrupt tree bringeth forth evil fruit.
18. A good tree cannot bring forth evil fruit, nei-
ther can a corrupt tree bring forth good fruit.
19. Every tree that bringeth not forth good fruit
is hewn down, and east into the fire.
•JO. Wherefore by their fruits ye shall know them.
Pseudo-Chbts. The Lord had before commanded His
Apostles, that they should not do their alms, prayers, and
VER. 15 20. ST. MATTHEW. 281
fastings before men, as the hypocrites ; and that they might
know that all these things may be done in hypocrisy, He
speaks saying, Take heed of false prophets. Aug. When the Aug.
Lord had said that there were few that find the strait gate ^™] j£
and narrow way, that heretics, who often commend them- 23.
selves because of the smallness of their numbers, might not
here intrude themselves, He straightway subjoins, Take heed
of false prophets. Chrys. Having taught that the gate
is strait, because there are many that pervert the way that
leads to it, He proceeds, Take heed of false prophets. In
the which that they might be the more careful, He reminds
them of the things that were done among their fathers,
calling them false prophets ; for even in that day the like
things fell out. Pseudo-Chrys. What is written below that
the Law and the Prophets were until John, is said, because Matt. 11,
13
there should be no prophecy concerning Christ after He
was come. Prophets indeed there have been and are, but
not prophesying of Christ, rather interpreting the things
which had been prophesied of Christ by the ancients, that
is by the doctors of the Churches. For no man can unfold
prophetic meaning, but the Spirit of prophecy. The Lord
then knowing that there should be false teachers, warns
them of divers heresies, saying, Take heed of false prophets.
And forasmuch as they would not be manifest Gentiles, but
lurk under the Christian name, He said not ' See ye/ but,
Take heed. For a thing that is certain is simply seen, or
looked upon ; but when it is uncertain it is watched or
narrowly considered. Also lie says Take heed, because it
is a sure precaution of security to know him whom you
avoid. But this form of warning, Take heed, does not imply
tbat the Devil will introduce heresies against God's will,
bat by His permission only; but because He would not
choo rrants without trial, therefore lie sends them
temptation; and because He would not have them perish
through ignorance, He therefore warns thcrn beforehand.
Al-o that no heretical teacher might maintain that lie spoke
1 .entile and Jewish teachers and not of them, lie
adds, 7/V/o /•/,,///< to you M shrrp's riot '////if/. Christians ;nv
failed sheep, and the sheep's clothing is a form of Chris-
tianity and of feigned religion* And nothing so easts out
282 BPKL ACCORDING TO (HAP. YIT.
all good as hypocrisy ; for evil that puts on the semblance
of good, cannot be provided against, because it is unknown.
Again, that the heretic might not allege that lie here speaks
of the true teachers which were yet sinners, lie adds, But
inwardly they arc ravening wolves. ]>ut Catholic teachers
should they indeed have been sinners, are spoken of as
servants of the flesh, yet not as ravening wolves, because
it is not their purpose to destroy Christians. Clearly then
it is of heretical teachers that lie speaks; for they put on
the guise of Christians, to the end they may tear in pieces the
Christian with the wicked fangs of seduction. Concerning
Acts 20, such the Apostle speaks, / know that after my departure
on
there will enter among you grievous wolves, not sparing the
flock. Ciirys. Yet He may seem here to have aimed under
the title of false prophets, not so much at the heretic, as at
those who, while their life is corrupt, yet wear an outward
face of virtuousness ; whence it is said, By their fruits ye
shall know them. For among heretics it is possible many
times to find a good life, but among those I have named
Aug. never. Aug. Wherefore it is justly asked, what fruits then
Mont ii" ^c W0llld have us look to? For many esteem among fruits
24. some things which pertain to the sheep's clothing, and in
this manner are deceived concerning wolves. For they prac-
tise fasting, almsgiving, or praying, which they display before
men, seeking to please those to whom these things seem
difficult. These then are not the fruits by which He teaches
us to discern them. Those deeds which are done with good
intention, are the proper fleece of the sheep itself, such as
are done with bad intention, or in error, are nothing else
than a clothing of wolves; but the sheep ought not to hate
their own clothing because it is often used to hide wol\
AY hat then are the fruits by which we may know an evil til B?
Gal. 5, in. The Apostle Bays, The works of the flesh are manifest, which
are, fornication, uncleanness, ,w. And which are they by
which we may know a good tree? The lame Apostle teach
saying, Tlie fruits of the Spirit arc love, joy. peace. PsiUDO-
Chrvs. The fruita of a man are the confession of his faith
and the works of his life ; for he who utters according to (!od
the words of humility and a true confession, is the sheep ;
but he who against the tmth howls forth blasphemies again
VER. 15 20. ST. MATTHEW. 283
God, is the wolf. Jerome. What is here spoken of false pro-
phets we may apply to all whose dress and speech promise one
thing, and their actions exhibit another. But it is specially
to be understood of heretics, who by observing temperance,
chastity, and fasting, surround themselves as it were with
a garment of sanctity, but inasmuch as their hearts within
them are poisoned, they deceive the souls of the more simple
brethren. Aug. But from their actions we may conjecture Aug.
whether this their outward appearance is put on for display. non occ*
Tor when by any temptations those things are withdrawn or
denied them which thev had either attained or sought to
attain by this evil, then needs must that it appear whether
they be the wolf in sheep's clothing, or the sheep in his
own. Greg. Also the hypocrite is restrained by peaceful Greg,
times of Holy Church, and therefore appears clothed with xx°r;' 14
godliness; but let any trial of faith ensue, straight the
wolf ravenous at heart strips himself of his sheep's skin, and
shews by persecuting how great his rage against the good.
Chrys. And a hypocrite is easily discerned; for the way
they are commanded to walk is a hard way, and the hypo-
crite is loth to toil. And that you may not say that you are
unable to find out them that are such, Pie again enforces
what He had said by example from men, saying, Do men
gather grapes of thorns, or Jigs of thistles ? Pseudo-Chrys.
The grape has in it a mystery of Christ. As the bunch
sustains many grapes held together by the woody stem, so
likewise Christ holds many believers joined to Him by the
wood of the Cross. The fig again is the Church which
binds many faithful by a sweet embrace of charity, as the fig
contains many seeds inclosed in one skin. The fig then has
these significations, namely, love in its sweetness, unity in
the close adhesion of its seeds. In the grape is shewn pa-
tience, in that it is cast into the wine-press — joy, because
wine maketh glad the heart of man — purity, because it is not
mixed with water — and sweetness, in that it delightcth. The
thorns and thistles are the heretics. And .as a thorn or a
thistle hat sharp pricki on every part, so the Devil's lerrants,
on irhatsot oa look at them, are full ofwickednt
Thorns and thistlei then of 1 his sort Cannot hear the fruit s
of the ('lunch. And baring instanc id in particular trees, as
284
PEL ACCORDING TO
CHAP. VII.
Aug.
Serin, in
Mont.
ii. 25.
Mani-
chees,
vid. infr.
Aug. de
Civ. Dei,
xii. 4.
pacem.
Aug.
Serin, in
Mont,
ii. 25.
the fi^, the vine, the thorn, and the thistle, He proceeds to
shew that this is universally true, saying, Thus every good
tree bringeth forth good fruit, but an evil free bringeth forth
evil fruit. Auo. In this place we must guard against the
error of such as imagine that the two trees refer to two
different natures; the one of God, the other not. But we
affirm that they derive DO countenance from these two trees;
as it will be evident to any who will read the context that
lie is speaking here of men. Id. These men of whom we
have spoken arc offended with these two natures, not con-
sidering them according to their true usefulness; whereas it
is not by our advantage or disadvantage, but in itself con-
sidered, that nature gives glory to her Framer. All natures
then that are, because they are, have their own manner, their
own appearance, and as it were their own ] harmony, and are
altogether good. Chbys. But that none should say, An
evil tree brings forth indeed evil fruit, but it brings forth
also good, and so it becomes hard to discern, as it has a
two-fold produce ; on this account he adds, A good tree
cannot bring forth evil fruit, neither can att evil tree bring
forth good fruit. Aug. From this speech the Manic1:
suppose that neither can a soul that is evil be possibly
changed for better, Dor one that is good into worse. As
though it had been, A good tree cannot become bad, nor a
bad tree become good ; whereas it is thus said, A good tree
cannot bring forth evil fruit, nor the reverse. The tree is
the soul, that is, the man himself; the fruit is the man's
works. An evil man therefore cannot work good works, nor
a good man evil works. Therefore if an evil man would
work good things, let him first become good. But as Long
as he continues evil, he cannot bring forth good fruits. Like
as it is indeed possible that what was once snow, should
cease to be so ; but it cannot be that snow should be warm ;
so it is possible that he who has been evil should be so
no longer ; but it is impossible that an evil man should
do good. For though he may sometimes be useful, it is not
he that docs it, but it comes of Divine Providence super-
intending. K\r.\\. And man is denominated a good tree,
or a bad, after his will, as it is good or bad. His fruit is his
works, which can neither be good when the will is evil,
VER. 15 20. ST. MATTHEW. 285
nor evil when it is good. Aug. But as it is manifest that all vid. Op.
evil works proceed from an evil will, as its fruits from an j^/V"
evil tree ; so of this evil will itself whence will you say that it 40, &c.
has sprung, except that the evil will of an angel sprung from
an angel, of man from man? And what were these two
before those evils arose in them, but the good work of God,
a good and praiseworthy nature. See then out of good arises
evil ; nor was there any thing at all out of which it might
arise but what was good. I mean the evil will itself, since
there was no evil before it, no evil works, which could not
come but from evil will as fruit from an evil tree. Nor can
it be said that it sprung out of good in this way, because it
was made good by a good God ; for it was made of nothing,
and not of God. Jerome. We would ask those heretics
who affirm that there are two natures directly opposed to
each other, if they admit that a good tree cannot bring forth
evil fruit, how it was possible for Moses, a good tree, to sin
as he did at the water of contradiction? Or for Peter to
deny his Lord in the Passion, saying, I know not the man?
Or how, on the other hand, could Moses' father-in-law, an
evil tree, inasmuch as he believed not in the God of Israel,
give good counsel? Chrys. He had not enjoined them to
punish the false prophets, and therefore shews them the
terrors of that punishment that is of God, saying, Every tree
that bringeth nut forth good fruit shall he hewn down, and
cast into the fire. In these words He seems to aim also
at the Jews, and thus calls to mind the word of John the
Baptist, denouncing punishment against them in the very
same words. For he had thus spoken to the Jews, warning
them of the axe impending, the tree that should be cut down,
and the fire that could not be extinguished. But if one will
examine somewhat closely, here are two punishments, to be
cut down, and to be burned ; and he that is burned is also
altogether cut out of the kingdom j w Inch is the harder
punishment. Many indeed (ear no more than hell; but I
say that the fall of that glory is a far more bitter punishment,
than tin - of hell itself. For what evil great or small
would not a lather undergo, that In: might B6C and enjoy
a most dear son ? Let nsthen think the same of that glory;
for i ;i bo dear to bii father as is the rest of the
286 GOSPEL \< mUDING TO CHAT. VII.
good, to be deceased and to be with Christ. The pain of
hell is indeed intolerable, yet are ten thousand hells nothing
to falling from that blessed glory, and being held in hate by
Gloss. non Christ. Gloss. From the foregoing similitude lie draws
the conclusion to what He had said before, as being now
manifest, saying, Therefore by their fruits ye shull know
them.
21. Not every one that saith unto Me, Lord, Lord,
shall enter into the kingdom of heaven ; but he that
doeth the will of My Father which is in heaven.
22. Many will say to Me in that day, Lord, Lord,
have we not prophesied in Thy name ? and in Thy
name have cast out devils ? and in Thy name done
many wonderful works ?
23. And then will I profess unto them, I never
knew you : depart from Me, ye that work iniquity.
Jerome. As He had said above that those who have the
robe of a good life are yet not to be received because of the
impiety of their doctrines; so now on the other hand, He
forbids us to participate the faith with those who while they
are strong in sound doctrine, destroy it with evil works.
For it behoves the servants of God that both their work
should be approved by their teaching and their teaching by
their works. And therefore He says, Not every one that
saith unto Me, Lord, Lord, enters into the kingdom of hec
Chrys. Chrys. Wherein He seems to touch the Jews chiefly who
xx?v" placed every thing in dogmas ; as Paul accuses them, If
Rom. 2, 17. thou art called a Jew, and restest in the Law. PsKl DO-
CHRYS. Otherwise; Having taught that the false prophets
and the true are to be discerned by their fruits, He now goes
on to teach more plainly what are the fruits by which we are
Aug. to discern the godly from the ungodly teachers. Aug. For
Sera. even in the verv name of Christ we must be on our guard
in Mont. J \ °
ii. 24 against heretics, and all that understand amiss and love this
world, that we may not he deceived, and therefore He aays,
hot every one that saith unto Me, Lord, Lord. But it may
VER. 21 23. ST. MATTHEW. 287
fairly create a difficulty how this is to be reconciled with
that of the Apostle, No man can say that Jesus is the Lord, l Cor.
but by the Holy Ghost. For we cannot say that those who ' '
are not to enter into the kingdom of heaven have the Holy
Spirit. But the Apostle uses the word ' say/ to express the
will and understanding of him that says it. He only pro-
perly says a thing, who by the sound of his voice expresses
his will and purpose. But the Lord uses the word in its
ordinary sense, for He seems to say who neither wishes
nor understands what he says. Jerome. For Scripture
uses to take words for deeds ; according to which the Apo-
stle declares, They make confession that they know God, Tit. 1, 16.
but in works deny Him. Ambrosiaster. For all truth by Ambr.
whomsoever uttered is from the Holy Spirit. Aug. Let us ^"cor.
not therefore think that this belongs to those fruits of which 12» 3«
He had spoken above, when one says to our Lord, Lord, n^'oc
Lord; and thence seems to us to be a good tree; the true
fruit spoken of is to do the will of God ; whence it follows,
But who doeth the will of My Father which is in heaven,
he shall enter into the kingdom of heaven. Hilary. For
obeying God's will and not calling on His name, shall find
the way to the heavenly kingdom. Pseudo-Chrys. And
what the will of God is the Lord Himself teaches, This is, John 6,40.
He says, the will of Him that sent Me, that every man that
seeth the Son and believeth on Him should have eternal life.
The word believe has reference both to confession and con-
duct. He then who does not confess Christ, or does not walk
according to His word, shall not enter into the kingdom of
heaven. Ciikys. He said not he that doth My will, but the
will of My Father, for it was fit so to adapt it in the mean
while to their weakness. Hut the one secretly implied the
Other, seeing the will of the Son is no other than the will of
the Father. Auo. Hereto it also pertains that we be not Aug,
i by the name of Christ not only in such as bear the jfont."1
name and do not the deeds, but yet more by certain works >'•-■'•
and mirael' h as the Lord wrought because of the unbe-
lieving, but yet warned us that we should not be deceived by
such to mppote that there was invisible wisdom vrhere was
a visible miracle; irherefore He adds, saying, Many shall say
to Me in thai 'lay. Chrys, See how He thus secretly brin
288 GOSPEL ACCORDING TO (HAP. VII.
in Himself. Here in the end of I lis sermon He shews
Himself as the Judge. The punishment that awaits sinners
He had shewn before, but now only reveals who He is that
shall punish, saying. Many shall say to Me in that day.
Pseudo-Chrys. When, namely, He shall come in the ma-
jesty of His Father; when none shall any more dare with
strife of many words either to defend a lie, or to speak
against the truth, when each man's work shall speak, and his
mouth be silent, when none shall come forward for another,
but each shall fear for himself. For in that judgment the
witnesses shall not be nattering men, but Angels speaking
the truth, and the Judge is the righteous Lord; whence He
closely images the cry of men fearful, and in straits, saying,
Lord, Lord. For to call once is not enough for him who
is under the necessity of terror. Hilary. They even assure
themselves of glory for their prophesying in teaching, for
their casting out daemons, for their mighty works ; and
heuce promise themselves the kingdom of heaven, saying,
Have we not prophesied in Thy name? Cm; vs. But there
are that say that they spoke this falsely, and therefore were
not saved. But they would not have dared to say this to
the Judge in His presence. But the very answer and ques-
tion prove that it was in His presence that they spoke thus.
For having been here wondered at by all for the miracles
which they wrought, and there seeing themselves punished,
they say in wonderment, Lord, have we not prophesied in Thy
name ? Others again say, that they did sinful deeds not while
they thus were working miracles, but at a time later. But
if this be so, that very thing which the Lord desired to prove
would not be established, namely, that neither faith nor mi-
racles avail aught where there is not a good life ; as Paul
l Cor. also declares, If I hare faith that I may remove mountains.
13 2
' ' but hare not charity, I am nothing. P&BUDO-Chrys. But
note that lie says, /'// My name, not in My Spirit; for they
prophesy in the name of Christ, but with the spirit of the
Devil; such are the diviners. But they may be known
by this, that the Devil sometimes speaks falsely, the Holy
Spirit never. Howbeit it is permitted to the Devil some-
times to speak the truth, that he may commend his lying by
this his rare truth. Vet they east out (heinous in the name
VER. 21 — 23. ST. MATTHEW. 289
of Christ, though they have the spirit of His enemy; or
rather, they do not cast them out, but seem only to cast them
out, the daemons acting in concert with them. Also they
do mighty works, that is, miracles, not such as are useful
and necessary, but useless and fruitless. Aug. Read also Aug. ubi
what things the Magi did in Egypt in withstanding Moses. sup'
Jerome. Otherwise; To prophesy, to work wonders, to cast
out daemons by divine power, is often not of his deserts who
performs the works, but either the invocation of Christ's
name has this force, or it is suffered for the condemnation
of those that invoke, or for the beuefit of those that see and
hear, that however they despise the men who work the
wonders, they may give honour to God. So Saul and Ba-
laam and Caiaphas prophesied; the sons of Scaeva in the
Acts of the Apostles were seen to cast out daemons; and
Judas with the soul of a traitor is related to have wrought
many signs among the other Apostles. Chrys. For all are
not alike fit for all things ; these are of pure life, but have
not so great faith ; those again have the reverse. Therefore
God converted these by the means of those to the shewing
forth much faith ; and those that had faith He called by
this unspeakable gift of miracles to a better life ; and to
that end gave them this grace in great richness. And they
say, We have done many mighty works. But because they
were ungrateful towards those who thus honoured them, it
follows rightly, Then will I confess unto you, I never knew
you. Jerome. Emphatically, Then will I confess, for for
long time lie had forbore to say it. Pseudo-Ciiuys. For
great wrath ought to be preceded by great forbearance,
that the sentence of God may be made more just, and the
death of the sinners more merited. God docs not know
sinners because they are not worthy that they should be
known of God; Dot that He altogether is ignorant concern-
ing them, but because ile knows them not for His own.
lor God knows all men according to nature, but He seems
not to know them for that lie loves theni not, as they seem
not to know God who do not serve Him worthily. CHBTS.
Hi tO them, / never knew you, as it were, not at the
day of judgment only, hut not even then when vc were
working miracles. For there are many whom He has now
vol. i. u
290 GOSPEL ACCORDING TO CHAP. VII.
in abhorrence, and vet turns away His wrath before their
punishment. Jerome. Note that He says, I never knew you,
as being against some that say that all men have always
Greg.Mor. been among rational creatures a. Greg. By this sentence it
is given to us to learn, that among men charity and humility,
and not mighty works, are to be esteemed. Whence also
now the Holy Church, if there be any miracles of heretics,
despises them, because she knows that they have not the
mark of holiness. And the proof of holiness is not to work
miracles, but to love our neighbour as ourselves, to think
truly of God, and of our neighbour better than of ourselves.
Aug. cont. Aug. But never let it be said as the Manichees sav, that the
AIT
^ 4/ eg' Lord spoke these things concerning the holy Prophets ; He
spoke of those who after the preaching of His Gospel seem
to themselves to speak in His name not knowing what they
speak. Hilary. But thus the hypocrites boasted, as though
they spoke somewhat of themselves, and as though the
power of God did not work all these things, being invoked ;
but reading has brought them the knowledge of His doc-
trine, and the name of Christ casts out the daemons. Out of
our own selves then is that blessed eternity to be earned,
and out of ourselves must be put forth something that we
may will that which is good, that we may avoid all evil, and
may rather do wThat He would have us do, than boast of that
to which He enables us. These then He disowns and banishes
for their evil works, saying, Depart from Me ye that work
iniquity, Jerome. He says not, Who have worked, but, who
work iniquity, that He should not seem to take away repent-
ance. Ye, that is, who up to the present hour when the
judgment is come, though ye have not the opportunity, yet
retain the desire of sinning. Pseudo-Chrys, For death
separates the soul from the body, but changes not the pur-
pose of the heart.
24. Therefore whosoever heareth these sayings of
Mine, and doeth them, I will liken him unto a wise
man, which built his house upon a rock :
" Origen was accused of saying that partakers of the Divine Word or H
all men wore from their birth inwardly son. Vid. Jerome, Ep. ad Avit.
VER. 24 — 27. ST. MATTHEW. 291
25. And the rain descended, and the floods came,
and the winds blew, and beat upon that house ; and
it fell not : for it was founded upon a rock.
26. And every one that heareth these sayings of
mine, and doeth them not, shall be likened unto
a foolish man, which built his house upon the sand :
27. And the rain descended, and the floods came,
and the winds blew, and beat upon that house ; and
it fell : and great was the fall of it.
Chrys. Because there would be some who would admire
the things that were said by the Lord, but would not add
that shewing forth of them which is in action, He threat-
ens them before, saying, Every man that hears these words
of Mine, and does them, shall be likened to a wise man.
Pseudo-Chrys. He said not, I will account him that hears
and does, as wise ; but, He shall be likened to a wise man.
He then that is likened is a man ; but to whom is he
likened? To Christ; but Christ is the wise man who has
built His house, that is, the Church, upon a rock, that is,
upon the strength of the faith. The foolish man is the
Devil, who has built his house, that is, all the ungodly,
upon the sand, that is, the insecurity of unbelief, or upon
the carnal, who are called the sand on account of their
barrenness ; both because they do not cleave together, but
arc scattered through the diversity of their opinions, and
because they are innumerable. The rain is the doctrine
that waters a man, the clouds are those from which the
rain falls. Some are raised by the Holy Spirit, as the
Apostle> and Prophets, and some by the spirit of the
Devil, as arc the heretics. The good winds arc the spirits
of the difl'erent virtues, or the Angels who work invisibly
in the of men, and lead them to good. The bad
winds are the unclean spirits. The good floods arc the
Evangelists and teachers of the people; the evil floods
arc men full of an unclean spirit, and overflowing with
many words; such arc philosopher! and the other profes-
of worldly wUdom, out of whose belly come risers of
dead water. The Church then which Christ has founded,
i 2
292 GOSPEL ACCORDING TO CHAP. VII.
neither the rain of false doctrine shall sap, nor the blast
of the Devil overturn, nor the rush of mighty floods remove.
Nor does it contradict this, that certain of the Church do
fall ; for not all that are called Christians, are Christ's,
2 Tim. 2, but, The Lord knows them that are His. But against that
19 .
house that the Devil has built comes down the rain of
true doctrine, the winds, that is, the graces of the Spirit,
or the Angels ; the floods, that is, the four Evangelists and
the rest of the wise ; and so the house falls, that is, the
Gentile world, that Christ may rise; and the ruin of that
house was great, its errors broken up, its falsehoods laid
open, its idols throughout the whole world broken down.
He then is like unto Christ, who hears Christ's words, and
does them ; for he builds on a rock, that is, upon Christ, who
is all good, so that on whatsoever kind of good any one shall
build, he may seem to have built upon Christ. But as the
Church built by Christ cannot be thrown down, so any
such Christian who has built himself upon Christ, no ad-
Rom.8,35. versity can overthrow, according to that, Who shall sepa-
rate us from the love of Christ ? Like to the Devil is he
that hears the words of Christ, and does them not. For
words that are heard, and are not done, are likened to sand,
they are dispersed and shed abroad. For the sand signifies
all evil, or even worldly goods. For as the Devil's house is
overthrown, so such as are built upon the sand are destroyed
and fall. And great is that ruin if he have suffered any-
thing to fail of the foundation of faith; but not if he have
committed fornication, or homicide, because he has whence
he may arise through penitence, as David. Raban. Or the
great ruin is to be understood that with which the Lord will
Mat. 25, say to them that hear and do not, Go ye into everlasting
41* fire. JEROME. Or otherwise; On sand which is loose and
cannot be bound into one mass, all the doctrine of heretics
is built so as to fall. Hilary. Otherwise; By the showers
lie signifies the allurements of smooth and gently invading
pleasures, with which the faith is at first watered as with
spreading rills, afterwards comes down the rush of torrent
floods, that is, the motions of fiercer desire, and lastly,
the whole force of the driving tempests rages against it,
that is, the universal spirits of the Devil's reign attack it.
VER. 28, 29. ST. MATTHEW. 293
Aug. Otherwise ; Rain, when it is put to denote any evil, is Aug.
understood as the darkness of superstition ; rumours of men Mont, in
are compared to winds ; the flood signifies the lust of the fin*
flesh, as it were flowing over the land, and because what is
brought on by prosperity is broken off by adversity. None
of these things does he fear who has his house founded upon
a rock, that is, who not only hears the command of the Lord,
but who also does it. And in all these he submits himself
to danger, who hears and does not. For no man confirms
in himself what the Lord commands, or himself hears, but
by doing it. But it should be noted, that when he said, He
that heareth these words of Mine, He shews plainly enough
that this sermon is made complete by all those precepts by
which the Christian life is formed, so that with good reason
they that desire to live according to them, may be compared
to one that builds on a rock.
28. And it came to pass, when Jesus had ended
these sayings, the people were astonished at his
doctrine :
29. For He taught them as one having authority,
and not as the Scribes.
Gloss. Having related Christ's teaching, he shews its Gloss.
effects on the multitude, saying, And it came to j>ciss, whennonocc'
Jesus had ended these words, the multitude wondered at His
doctrine. Rahan. This ending pertains both to the finishing
the words, and the completeness of the doctrines. That it
uid that the multitude wondered, cither signifies the un-
believing in the crowd, who were astonished because they
did not believe the Saviour's words ; or is said of them all,
in that they reverenced in Ilim the excellence of so great
wi-dom. PsbuDO-Chkys. The mind of man when satisfied
onably brings forth praise, but when overcome, wonder.
whatever ire are not able to praise worthily, we admire,
their admiration pertained rather to Christ's glory than
to their faith, for had they believed on Christ, they would
not have wondered* For wonder is raised by whatever sur-
passes the appearance of the speaker or actor j and thence
294 GOSPEL ACCORDING TO CHAP. VII.
we do not wonder at what is done or said by God, because
all things are less than God's power. But it was the mul-
titude that wondered, that is the common people, not the
chief among the people, who are not wont to hear with the
desire of learning ; but the simple folk heard in simplicity ;
had others been present they would have broken up their
silence by contradicting, for where the greater knowledge
is, there is the stronger malice. For lie that is in haste to
Aug. de be first, is not content to be second. Aug. From that which
Ev. ii. 19. is ncre said, He seems to have left the crowd of disciples
— those out of whom lie chose twelve, whom He called
Apostles — but Matthew omits to mention it. For to His
disciples only, Jesus seems to have held this Sermon, which
Matthew recounts, Luke omits. That after descending into
a plain He held another like discourse, which Luke records,
and Matthew omits. Still it may be supposed, that, as
was said above, He delivered one and the same Sermon to
the Apostles, and the rest of the multitude present, which
has been recorded by Matthew and Luke, in different words,
but with the same truth of substance ; and this explains
Chtys. what is here said of the multitude wondering. Chrys. He
om.xxv. j^jjg thg cause of their wonderment, saying, lie taught them
as one having authority, and not as the Scribes and Pha-
risees. But if the Scribes drove Him from them, seeing
His power shewn in works, how would they not have been
offended when words only manifested His power? But this
was not so with the multitude ; for being of benevolent
temper, it is easily persuaded by the word of truth. Such
however was the power wherewith lie taught them, that it
drew many of them to Him, and caused them to wonder ;
and for their delight in those things which were spoken
they did not leave Him even when lie had done speaking;
but followed Him as lie came down from the mount. They
were mostly astonished at His power, in that He spoke not
referring to any other as the Prophets and Moses had spoken,
but everywhere shewing that lie Himself had authority;
for in delivering each law, He prefaced it with, But 1 say
unto you. Jerome. For as the God and Lord of Moses
himself, lie of His own free will either added such things as
seemed omitted in the Law, or even changed some; as above
VER. 28, 29. ST. MA.TTHEW. 295
we read, It was said by them of old .... But I say unto
you. But the Scribes only taught the people what was
written in Moses and the Prophets. Greg. Or, Christ spoke Greg.
with especial power, because He did no evil from weakness, °[j 13
but we who are weak, in our weakness consider by what
method in teaching we may best consult for our weak
brethren. Hilary. Or; They measure the efficacy of His
power, by the might of His words. Aug. This is what is Aug.
signified in the eleventh Psalm, / will deal mightily with «""/ !»
him ; the words of the Lord are pure words, silver tried in the 40. i. 10,
fire, purified of earth, purged seven times. The mention of 1 . ^
this number admonishes me here to refer all these precepts 5. 6.
to those seven sentences that He placed in the beginning of
this Sermon ; those, I mean, concerning the beatitudes. For
one to be angry with his brother, without cause, or to say to
him, Racha, or call him fool, is a sin of extreme pride,
against which is one remedy, that with a suppliant spirit he
should seek pardon, and not be puffed up with a spirit of
boasting. Blessed, then, are the poor in spirit, for theirs is
the kingdom of heaven. He is consenting to his adversary,
that is, in shewing reverence to the word of God, who
goes to the opening His Father's will, not with conten-
tiousness of law, but with meekness of religion, therefore,
Blessed are the meek, for they shall inherit the earth.
Also whosoever feels carnal delight rebel against his right
will, will cry out, O wretched man that I am! who shall de- Rom. 7,
linr me from the body of this death? And in thus mourning
he will implore the aid of the consoler; whence, Blessed are
they that mourn, for they shall be comforted. What is there
that can be thought of more toilsome than in overcoming an
evil practice to cut off those members within us that hinder
the kingdom of heaven, and not be broken down with the
pain of so doing ? To endure in faithful wedlock all things
even the most grievous, and yet to avoid all accusation of
fornication. To speak the truth, and approve it not by
frequent oaths, but by probity of life. But who would he
uch toils, unless he burned with the 1<>\<
itfa i bunger and thirst? Blessed, there*
fore, are they thai hunger ami thirst, for they shall be filial .
Who can i\ to take irrong from tin vreak, to offer
/
296 GOSrEL ACCORDING TO ST. MATTHEW. CHAP. VII.
himself to any that asks him, to love his enemies, to do good
to them that hate him, to pray for them that persecute him,
except he that is perfectly merciful ? Therefore, Blessed are
the merciful, for they shall find mercy. He keeps the eye
of his heart pure, who places the end of his good actions
not in pleasing men, nor in getting those things that are
necessary to this life, and who does not rashly condemn
any man's heart, and whatever he gives to another gives
with that intention with which he would have others give
to him. Blessed, therefore, are the pure in heart, for the//
shall see God. It must needs be moreover, that by a pure
heart should be found out the narrow way of wisdom, to
which the guile of corrupt men is an obstacle ; Blessed are
the peaceful, for they shall be called the sons of God. But
whether we take this arrangement, or any other, those things
which we have heard from the Lord must be done, if we
would build upon the rock.
CHAP. VIII.
1. When He was come down from the mountain,
great multitudes followed Him.
2. And, behold, there came a leper and worshipped
Him, saying, Lord, if Thou wilt, Thou canst make
me clean.
3. And Jesus put forth His hand, and touched
him, saying, I will ; be thou clean. And imme-
diately his leprosy was cleansed.
4. And Jesus said unto him, See thou tell no
man ; but go thy way, shew thyself to the Priest,
and offer the gift that Moses commanded, for a tes-
timony unto them.
Jerome. After the preaching and teaching, is offered an
occasion of working miracles, that by mighty works following,
the preceding doctrine might be confirmed. Pseudo-Chrys. quoad
sens*
Because He taught them as one having authority, that He
might not thence be supposed to use this method of teaching
from ostentation, He does the same in works, as one having
power to cure; and therefore, When Jesus descended from the
nf.ii'ui, great multitudes followed Him. Pseudo-Ouigkn. Pseudo-
While the Lord taught on the mount, the disciples were u",^
with ilirn, for to them it was given to know the secret things Liv- 5-
of the heavenly doctrine; but now as He came down from
the mount the crowds followed Him, who had been altogether
unable to ascend into the mount. They that arc bowed by
the burden of sin cannot climb to the sublime mysteries.
Bat when the Lord came down from the mount, thai is
stooped to the infirmity and help] I of the rest, in pity
298 GOSPEL ACCORDING TO CHAP. VIII.
to their imperfections, great multitudes followed Him, some
for renown, most for His doctrine, some for cures, or having
their wants administered to. Haymo. Otherwise; By t lie
mount on which the Lord sate is figured the Heaven, as it
Is. 66, l. is written, Heaven is My throne. But when the Lord sits
on the mount, only the disciples come to Him ; because
before He took on Him the frailty of our human nature,
Fs. 76, 1. God was known only in Judaea; but when He came down
from the height of His Divinity, and took upon Him the
frailty of our human nature, a great multitude of the nations
followed Him. Herein it is shewn to them that teach that
their speech should be so regulated, that as they see each
man is able to receive, they should so speak the word of
God. For the doctors ascend the mountain, when thev
shew the more excellent precepts to the perfect ; they come
down from the mount, in shewing the lesser precepts to the
weak. Pseudo-Chrys. Among others who were not able
to ascend into the mount was the leper, as bearing the
burden of sin; for the sin of our souls is a leprosy. And
the Lord came down from the height of heaven, as from
a mountain, that He might purge the leprousness of our sin ;
and so the leper as already prepared meets Him as He came
Pseudo- down. Pseudo-Ouigen. He works the cures below, and does
Origen. none jn tjie mount : for there is a time for all things under
ubi sup. 7 °
heaven, a time for teaching, and a time for healing. On the
mount He taught, He cured souls, lie healed hearts; which
being finished, as He came down from the heavenly heights
to heal bodies, there came to Him a leper and made
adoration to Him ; before he made his suit, he began to
adore, shewing his great reverence. Psi ido-Chkys. He
did not ask it of Him as of a human physician, but adored
Him as God. For faith and confession make a perfect
prayer; so that the leprous man in adoring fulfilled the work
of faith, and the work of conn'ssion in words, he made
Pseudo- adoration lo linn, Baying; Pseudo-OriGBN. Lord, by Thee
Ongen. a]j things were made, Thou therefore, if Thou milt, canst
ubi sup. ° ' ' J '
male me clean. Thy will is the work, and all works arc
subject to Thy will. Thou of old cleansedst Xaaman the
Syrian of* his leprosy by the hand of Elisha, and now, if
Thou wilt, Thou Canst make me clean. ChRTS. lie said not,
VER. 1 — 4. ST. MATTHEW. 299
If Thou wilt ask of God, or, If Thou wilt make adoration to
God ; but, If Thou wilt. Nor did he say, Lord, cleanse me ;
but left all to Him, thereby making Him Lord, and attributing
to Him the power over all. Pseudo-Chrys. And thus he
rewarded a spiritual Physician with a spiritual reward; for
as physicians are gained by money, so He with prayer. We
offer to God nothing more worthy than faithful prayer. In
that he says, If Thou wilt, there is no doubt that Christ's will
is ready to every good work ; but only doubt whether that
cure would be expedient for him, because soundness of body
is not good for all. If Thou wilt then is as much as to say, "
I believe that Thou wiliest whatever is good, but I know not
if this that I desire for myself is good. Chrys. He was ^
able to cleanse by a word, or even by mere will, but He put
out His hand, He stretched forth His hand and touched him,
to shew that He was not subject to the Law, and that to the
pure nothing is impure. Elisha truly kept the Law in all
strictness, and did not go out and touch Naaman, but sends
him to wash in Jordan. But the Lord shews that He does
not heal as a servant, but as Lord heals and touches ; His
hand was not made unclean by the leprosy, but the leprous
body was made pure by the holy hand. For He came not
onlv to heal bodies, but to lead the soul to the true wisdom.
As then He did not forbid to eat with unwashen hands, so
here He teaches us that it is the leprosy of the soul we -
ought only to dread, which is sin, but that the leprosy of the
body is no impediment to virtue. Pskudo -Chrys. But though
He transgressed the letter of the Law, He did not transgress
meaning. For the Law forbade to touch leprosy, because
it could not hinder that the touch should not defile ; there-
fore it meant not that lepers should not be healed, but that
they that touched should not be polluted. So lie was not
| luted by touching the leprosy, but purified the leprosy by
touching it. 1).\m\ . For He was not only God, but Damns.
1 C 2 1
man also, whence lie wrought Divine wonders by touch and \l\.lUu '
WOftL; for as by an instrument so by His body the Divine Hi. 1 5.
were done. Chrys. But for touching the leprous
man th none thai accuses Mini, because His hearen
(I u ilh envy against I lim. PSEI DO-
Chbyb. Had He healed him without •peaking, who would
300 GOSPEL ACCORDING TO CHAP. VIII.
know by whose power he had been healed? So the will to
heal was for the sake of the leprous man ; the word was for
the sake of them that beheld, therefore He said, / will, be
thou clean. Jerome. It is not to be read, as most of the
Latins think, ' 1 will to cleanse thee ;' but separately, He
first answers, I will, and then follows the command, be thou
clean. The leper has said, If Thou wilt ; the Lord answers,
/ will; he first said, Thou canst make me clean; the Lord
^- spake, Be thou clean, Cilkys. Nowhere else do we see
Him using this word though He be working ever so signal
a miracle; but He here adds, / will, to confirm the opinion
of the people and the leprous man concerning His power.
Nature obeyed the word of the Purifier with proper speed,
whence it follows, and straight his leprosy ivas cleansed.
But even this word straightway is too slow to express the
Pseudo- speed with which the deed was done. Pseudo-Origen. Be-
ubi^sup. cause ne was n°t sl°w to believe, his cure is not delayed ;
he did not linger in his confession, Christ did not linger in
Aug. de his cure. Aug. Luke has mentioned the cleansing of this
Ev. ii. 19. leper, though not in the same order of events, but as his
manner is to recollect things omitted, and to put first things
that were done later, as they were divinely suggested; so
that what they had known before, they afterwards set down
in writing when they were recalled to their minds. Chrys.
Jesus when healing his body bids him tell no man ; Jesus
saith unto him, See thou tell no man. Some say that He
gave this command that they might not through malice
distrust his cure. But this is said foolishly, for He did not
so cure him as that his purity should be called in question ;
but He bids him tell no man, to teach that He does not love
ostentation and glory. How is it then that to another whom
Mark 5, He had healed He gives command to go and tell it? "What
He taught in that was only that we should have a thankful
heart; for He does not command that it should be published
abroad, but that glory should be given to God. He teaches
us then through this leper not to be desirous of empty
honour; by the other, not to be ungrateful, but to refer all
things to the praise of God. JerOMX. And in truth what
need was there that he should proclaim with his mouth
what was evidently shewed in his body? Hilary. Or that
VER. 1 — 4. ST. MATTHEW. 301
this healing might be sought rather than offered, therefore
silence is enjoined. Jerome. He sends him to the Priests, —
first, because of His humility that He may seem to defer to
the Priests ; secondly, that when they saw the leper cleansed
they might be saved, if they would believe on the Saviour,
or if not that they might be without excuse ; and, lastly, that
He might not seem, as He was often charged, to be infringing
the Law. Chrys. He neither every where broke, nor every
where observed, the Law, but sometimes the one, sometimes
the other. The one was preparing the way for the wisdom v ^\-
that was to come, the other was silencing the irreverent tongue Aoo-o*it!
of the Jews, and condescending to their weakness. Whence
the Apostles also are seen sometimes observing, sometimes
neglecting, the Law. Pseudo-Origen. Or, He sends him to Pseudo-
the Priests that they might know that he was not cleansed u^J^up
according to the manner of the Law, but by the operation of
grace. Jerome. It was ordained in the Law, that those
that had been cleansed of a leprosy should offer gifts to the
Priests ; as it follows, And offer thy gift as Moses commanded
for a testimony to them. Pseudo-Chrys. Which is not to
be understood, Moses commanded it for a testimony to them;
but, Go thou and offer for a testimony. Chrys. For Christ,
knowing beforehand that they would not profit by this, said
not, ' for their amendment,' but, for a testimony to them ;
that is, for an accusation of them, and in attestation that all
things that should have been done by Me, have been done.
But though He thus knew that they would not profit by it,
yet He did not omit anything that behoved to be done;
but they remained in their former ill-will. Also He said
not, 'The gift that I command/ but, that Moses commanded,
that in the meantime He might hand them over to the Law,
and close the mouths of* the unjust. That they might not say
that He usurped the honour of the Priests, lie fulfilled the
work of the Law, and made a trial of them. PsEl DO-OriGEN. Ptendo-
Or; offer thy giftt that all who see may believe the miracle. ui'i1JJ(lll!)"
PSE1 DO-GhBTS. Or; lie eommands the oblation, that should
they at to put him out, he might be able to
say, JTou baye received gifts on my cleansing, how do ye
now catt me out M a leper? HILARY, Or we may read,
Which M>j<>.< commanded for a testimony ; inasmuch
302 GOSPEL ACCORDING TO CHAP. VIII.
what Moses commanded in the Law is a testimony, not an
Bede. effect. Bede. Should any he perplexed how, when the
Do™.' 3° Lord seems here to approve Moses' offering, the Church
Epiph. doeg not receive it, let him remember, that Christ had not
yet offered His body for a holocaust. And it behoved that
the typical sacrifices should not be taken away, before that
which they typified was established by the testimony of
the Apostles' preaching, and by the faith of the people
believing. By this man was figured the whole human race,
for he was not only leprous, but, according to the Gospel of
Rom.3.23. Luke, is described as full of leprosy. For all have shmed,
and need glory of God ; to wit, that glory, that the hand of
the Saviour being stretched out, (that is, the AVord being
made flesh,) and touching human nature, they might be
cleansed from the vanity of their former ways ; and that
they that had been long abominable, and cast out from the
camp of God's people, might be restored to the temple and
the priest, and be able to offer their bodies a living sacrifice
Ps. no, 4. to Him to whom it is said, Thou art a Priest for ever,
Remig. Morally; by the leper is signified the sinner; for
sin makes an unclean and impure soul ; he falls down
before Christ when he is confounded concerning his former
sins ; yet he ought to confess, and to seek the remedy of
penitence ; so the leper shews his disease, and asks a cure.
The Lord stretches out His hand when He affords the aid of
Divine mercy ; whereupon follows immediately remission of
sin ; nor ought the Church to be reconciled to the same,
but on the sentence of the Priest.
5. And when Jesus was entered into Capernaum,
there came unto Him a centurion, beseeching Him,
6. And saying, Lord, my servant lieth at home
sick of the palsy, grievously tormented.
7. And Jesus saith unto him, I will come and heal
him.
8. The centurion answered and said, Lord, I am
not worthy that Thou shouldest come under my roof:
but speak the word only, and my servant shall be
or!
VER. 5 — 9. ST. MATTHEW. 303
9. For I am a man under authority, having soldiers
under me : and I say to this man, Go, and he goeth ;
and to another, Come, and he cometh ; and to my
servant, Do this, and he doeth it.
Pseudo-Chrys. The Lord having taught His disciples on
the mount, and healed the leper at the foot of the mount,
came to Capharnaum. This is a mystery, signifying that
after the purification of the Jews He went to the Gentiles.
Hay-mo. For Capharnaum, which is interpreted, The town
of fatness, or, The field of consolation, signifies the Church,
which was gathered out of the Gentiles, which is replenished
with spiritual fatness, according to that, That my soul may Ps. 63, 5.
be filled with marrow and fatness, and under the troubles of
the world is comforted concerning heavenly things, accord-
ing to that, Thy consolations have rejoiced my soul. Hence Ps. 94, 19.
it is said, When He had entered into Capharnaum the cen-
turion came to Him. Aug. This centurion was of the Gen- Aug.
tiles, for Judaea had already soldiers of the Roman empire, g"™.'
Pseudo-Chrys. This centurion was the first-fruits of the
Gentiles, and in comparison of his faith, all the faith of the
Jews was unbelief; he neither heard Christ teaching, nor
saw the leper when he was cleansed, but from hearing only
that he had been healed, he believed more than he heard;
and so he mystically typified the Gentiles that should come,
who had neither read the Law nor the Prophets concerning
Christ, nor had seen Christ Himself work His miracles, lie
came to Him and besought llim, saying, Lord, my servant
lieth (it home sick of the palsy, and is grievously afflicted.
Mark the goodness of the centurion, who for the health of his
nt was in so great baste and anxiety, as though by his
h be ibould suffer Loss, not of money, but of his well-being.
I be reckoned do difference between the servant and the
er; their place in this world may be different, but their
ire is one. Mark also his faith, in that he said not, Come
and heal him, because that Christ who stood there was present
in every plaee ; and his wisdom, in that he said not, Ileal him
on tbil ipot, foi he knew that He ffSS mighty to do, w i
to understand, and merciful to hearken, therefore he did hut
Horn
xxvi.
304 GOSPEL ACCORDING TO CHAP. VIII.
declare the sickness, leaving it to the Lord, by His merciful
power to heal. And he is grievously afflicted; this shews
how he loved him, for when any that we love is pained or
tormented, though it be but slightly, yet we think him
more afflicted than he really is. Rabax. All these things
he recounts with grief, that he is sick, that it is with palsy ;
that he is grievously afflicted therewith, the more to shew
the sorrow of his own heart, and to move the Lord to have
mercy. In like manner ought all to feel for their servants,
Chrys. and to take thought for them. Chrys. But some say that
he says these things in excuse of himself, as reasons why he
did not bring the sick man himself. For it was impossible
to bring one in a palsy, in great torment, and at the point
to die. But I rather think it a mark of his great faith ; in-
asmuch as he knew that a word alone was enough to re-
store the sick man, he deemed it superfluous to bring him.
Hilary. Spiritually interpreted, the Gentiles are the sick
in this world, and afflicted with the diseases of sin, all their
limbs being altogether unnerved, and unfit for their duties
of standing and walking. The sacrament of their salvation is
fulfilled in this centurion's servant, of whom it is sufficiently
declared that he was the head of the Gentiles that should
believe. What sort of head this is, the song of Moses in
Deut. 32, Deuteronomy teaches, He set the bounds of the people ac-
cording to the number of the Angels. Remig. Or, in the cen-
turion are figured those of the Gentiles who first believed,
and were perfect in virtue. For a centurion is one who com-
mands a hundred soldiers ; and a hundred is a perfect num-
ber. Rightly, therefore, the centurion prays for his servant,
because the first-fruits of the Gentiles prayed to God for the
salvation of the whole Gentile world. Jerome. The Lord
seeing the centurion's faith, humbleness, and thoughtfuluess,
straightway promises to go and heal him ; Jesus sait/i unto
him, I will come and heal him. Chrys. Jesus here does
what He never did ; He always follows the wish of the sup-
plicant, but here He goes before it, and not only promises
to heal him, but to go to his house. This He does, that we
may learn the worthiness of the centurion. Pseudo-Chkys.
Had not He said, / will come and heal Jiim, the other would
never have answered, i" am not worthy. It was because it
VER. 5—9. ST. MATTHEW. 305
was a servant for whom he made petition, that Christ
promised to go, in order to teach us not to have respect to
the great, and overlook the little, but to honour poor and
rich alike. Jerome. As we commend the centurion's faith,
in that he believed that the Saviour was able to heal the
paralytic; so his humility is seen in his professing himself
unworthy that the Lord should come under his roof; as it
follows, And the centurion answered and said unto Him,
Lord, I am not worthy that Thou shouldest come under my
roof. Raban. Conscious of his gentile life, he thought lie Raban. e
should be more burdened than profited by this act of con-
descension from Him with whose faith he was indeed endued,
but with whose sacraments he was not yet initiated. Aug. Aug.
By declaring himself unworthy, he shewed himself worthy, u ] sup*
not indeed into whose house, but into whose heart, Christ
the Word of God should enter. Nor could he have said this
with so much faith and humility, had he not borne in his
heart Him whom he feared to have in his house. And
indeed it would have been no great blessedness that Jesus
should enter within his walls, if He had not already entered
into his heart. Chrysologus. Mystically, his house was Chrysol.
the body which contained his soul, which contains within it erm*
the freedom of the mind by a heavenly vision. But God dis-
dains neither to inhabit flesh, nor to enter the roof of our
body. Pseudo-Origen*. And now also when the heads of Pseudo-
Churches, holy men and acceptable to God, enter your roof, hotT},,
then in them the Lord also enters, and do you think of your- Div. 5.
self as receiving the Lord. And when you eat and drink the
Lord's Body*, then the Lord enters under your roof, and
you then should humble yourself, saying, Lord, L am not
worthy, For where He enters unworthily, there lie enters to
the condemnation of him who receives Him. Jerome. The
thoughtfalneti of the centurion appears herein, that he; saw
the Divinity hidden beneath the covering of body; where-
he adds, lint ipeak the word only, and my servant will
he healed. PftBl DO-ChbYB. He knew that Angela stood by
• " I run not worthy, Lonl, tli.it Andrewee1 Devotion . and our Com-
] ii'- unu in-- ; hut M liiuiiion B thy
i ' vouciis.it'- to lodge in a den so much ai t<> gather up the oxumbi
or itable of brute beaete, fitc." Vi'l. under Thy Tablet Bw."
Liturgy of St. John CJhryu. ; also Bp<
VOL. I.
306 GOSPEL ACCORDING TO CHAP. VIII.
unseen to minister to Him, who turn every word of His into
act; yea and should Angels fail, yet diseases are healed by
His life-giving command. Hilary. Also he therefore says
that it needed only a word to heal his son, because all the
salvation of the Gentiles is of faith, and the life of them all
is in the precepts of the Lord ; therefore he continues saying,
For I am a man set under authority, having soldiers under
me ; and I say to this man, Go, and he goeth ; to another,
Come, and he cometh ; and to my servant, Do this, and he
doeth it. Pseudo-Chrys. He has here developed the mys-
tery of the Father and the Son, by the secret suggestion of
the Holy Spirit ; as much as to say, Though I am under the
command of another, yet have I power to command those
who are under me; so also Thou, though under the com-
mand of the Father, in so far as Thou art Man, yet hast
Thou power over the Angels. But Sabellius perhaps affirms,
seeking to prove that the Son is the same as the Father, that
it is to be understood thus ; f If I who am set under autho-
rity have yet power to command, how much more Thou who
art under the authority of none.' But the words will not
bear this exposition ; for he said not, ( If I being a man under
authority/ but, ' For I also am a man set under authority f
clearly not drawing a distinction, but pointing to a resem-
Aug. ubi blance in this respect between himself and Christ. Aug.
If I who am under command have yet power to com-
mand others, how much more Thou whom all powers
Gloss.ord. serve ! Gloss. Thou art able without Thy bodily presence,
by the ministry of Thy Angels, to say to this disease,
Go, and it will leave him ; and to say to health, Come,
and it shall come to him. Haymo. Or, we may under-
stand by those that are set under the centurion, the natural
virtues in which many of the Gentiles were mighty, or
even thoughts good and bad. Let us say to the bad,
Depart, and they will depart ; let us call the good, and
they shall come ; and our servant, that is, our body, let us
Aug. de bid that it submit itself to the Divine will. Aug. What
Evan. ii. ^s ncre sa^ seems to disagree with Luke's account, When
20. the centurion heard concerning Jesus, he sent unto Him
u e ' ' elders of the Jews, beseeching Him that He would come and
heal his servant. And again, When He was come nigh to
VER. 5 — 9. ST. MATTHEW. 307
the house, the centurion sent friends unto Him, saying,
Lord, trouble not Thyself, for I am not worthy that Thou
shouldest enter under my roof Chrys. But some say that
these are two different occurrences ; an opinion which has
much to support it. Of him in Luke it is said, He loveth
our nation, and has built us a synagogue ; but of this one
Jesus says, I have not found so great faith in Israel ;
whence it might seem that the other was a Jew. But in
my opinion they are both the same person. What Luke
relates, that he sent to Jesus to come to him, betrays the
friendly services of the Jews. We may suppose that when
the centurion sought to go to Jesus, he was prevented by
the Jews, who offered to go themselves for the purpose of
bringing Him. But as soon as he was delivered from their
importunity, then he sent to say, Do not think that it was
from want of respect that I did not come, but because I
thought myself unworthy to receive you into my house.
When then Matthew relates, that he spoke thus not through
friends, but in his own person, it does not contradict Luke's
account ; for both have only represented the centurion's
anxiety, and that he had a right opinion of Christ. And
we may suppose that he first sent this message to Him by
friends as He approached, and after, when He was come
thither, repeated it himself. But if they are relating different
stories, then they do not contradict each other, but supply
mutual deficiencies. Aug. Matthew therefore intended to Aug. ubi
state summarily all that passed between the centurion and sup*
the Lord, which was indeed done through others, with the
view of commending his faith; as the Lord spoke, / have
not found so great faith in Israel. Luke, on the other hand,
narrated the whole as it was done, that so we might be
obliged to understand in what sense Matthew, who could
not err, meant that the centurion himself came to Christ,
namely, in a figurative sense through faith. Cm; vs. For
indeed there is no necessary contradiction between Luke's
statement, that Ik; had built a synagogue, and this, that he
not ;m [trai lite; lor it was quite possible, that one who
not a .Jew should ha\e built a synagogue, and should
lo\c the nation.
x2
308 GOSPEL ACCORDING TO CJIAP. VIII.
10. When Jesus heard it, He marvelled, and said
to them that followed, Verily I say unto you, I have
not found so great faith, no, not in Israel.
11. And I say unto you, That many shall come
from the east and west, and shall sit down with
Abraham, and Isaac, and Jacob, in the kingdom of
Heaven.
12. But the children of the kingdom shall be cast
out into outer darkness : there shall be weeping and
gnashing of teeth.
13. And Jesus said unto the centurion, Go thy
way ; and as thou hast believed, so be it done unto
thee. And his servant was healed in the selfsame
hour.
Chrys. As what the leper had affirmed concerning Christ's
power, If Thou wilt, Thou canst cleanse me, was confirmed by
the mouth of Christ, saying, / will, be thou clean ; so here
He did not blame the centurion for bearing testimony to
Christ's authority, but even commended him. Nay more;
it is something greater than commendation that the Evan-
gelist signifies in the words, But Jesus hearing marvelled.
Pseudo- Pseudo-Origen. Observe how great and what that is at which
Hom^in ^0f^ the Only-begotten marvels ! Gold, riches, principalities,
Div. 5. are in Uis sight as the shadow or the flower that fadeth ; in
the sight of God none of these things is wonderful, as
though it were great or precious, but faith only; this He
wonders at, and pays honour to, this He esteems acceptable
Aug. to Himself. Aug. But who was He that had created this
^iper faith in him, but onlv He who now marvelled at it? But
Uen. c. ' ■
Man. i. 8. even had it come from any other, how should He marvel
who knew all things future? "When the Lord marvels, it is
only to teach us what we ought to wonder at; for all these
emotions in Him are not signs of passion, but examples of
a tocher. CHRYS. Wherefore He is said to have thus
wondered in the presence of all the people, giving them an
example that they also should wonder at Him; for it follows,
And lie said to them that followed, 1 have not found so great
VER. 10 13. ST. MATTHEW. 309
faith in Israel. Aug. He praises his faith, but gives no Aug. com.
command to quit his profession of a soldier. Jerome. This Xxii.S74.
He speaks of the present generation, not of all the Patri-
archs and Prophets of past ages. Pseudo-Chrys. Andrew
believed, but it was after John had said, Behold the Lamb John 1,36.
of God; Peter believed, but it was at the preaching of
Andrew ; Philip believed, but it was by reading the Scrip-
tures ; and Nathanael first received a proof of His Divinity,
and then spoke forth his confession of faith. Pseudo- Pseudo-
Origen. Jairus a prince in Israel, making request for his ubi sup.
daughter, said not, l Speak the word/ but, 'Come quickly/ John 3, 9.
Nicodemus, hearing of the sacrament of faith, asks, How can John 11,
these things be? Mary and Martha say, Lord, if Thou hadst
been here, my brother had not died ; as though distrusting
that God's power could be in all places at the same time.
Pseudo-Chrys. Or, if we would suppose b that his faith was
greater than even that of the Apostles, Christ's testimony to
it must be understood as though every good in a man should
be commended relatively to his character ; as it were a great
thing in a countryman to speak with wisdom, but in a phi-
losopher the same would be nothing wonderful. In this
way it may be said of the centurion, In none other have I
found so great faith in Israel. Chrys. For it is a different
tiling for a Jew to believe and for a Gentile. Jerome. Or
perhaps in the person of the centurion the faith of the Gen-
tiles is preferred to that of Israel ; whence He proceeds,
J hit I say vnto you, Many shall come from the east and from
tin1 west. Aug. He says, not 'all/ but many; yet these Aug.
from the east and west; for by these two quarters the whole gj. 4*
world is intended. IIavmo. Or; From the east shall come
they, who pass into the kingdom as soon as they are en-
lightened ; from the west they who have suffered persecution
for the faith even unto death. Or, he comes from the east,
who has served (Jod from a child; lie from the west who
IB decrepit age has turned to God. PsBUDO-OrIGEN. Bow Pseudo-
then does He say in another place, that thr rhosr/t arefewf uJj
use in each generation there are few that are chosen,
bnl when all 'luted together in the day of visitation
they shall be found many. They shall tit down, not the
ll noii mi
310 GOSPEL ACCORDING TO CHAP. VIII.
bodily posture, but the spiritual rest, not with human food,
but with an eternal feast, with Abraham, Isaac, and Jacob,
in the kingdom of heaven, where is light, joy, glory, and
eternal length of days. Jerome. Because the God of Abra-
ham, the Maker of heaven, is the Father of Christ, there-
fore also is Abraham in the kingdom of heaven, and with
him will sit down the nations who have believed in Christ
Aug. ubi the Son of the Creator. Aug. As we see Christians called
sup# to the heavenly feast, where is the bread of righteousness,
the drink of wisdom ; so we see the Jews in reprobation.
The children of the kingdom shall be cast into outer dark-
ness, that is, the Jews, who have received the Law, who
observe the types of all things that were to be, yet did not
acknowledge the realities when present. Jerome. Or the
Jews may be called the children of the kingdom, because
God reigned among them heretofore. Chrys. Or, He calls
them the children of the Kingdom, because the kingdom was
prepared for them, which was the greater grief to them.
Aug. cont. Aug. Moses set before the people of Israel no other God
xvi. 24. than the God of Abraham, Isaac, and Jacob, and Christ sets
forth the very same God. So that so far was lie from seek-
ing to turn that people away from their own God, that He
therefore threatened them with the outer darkness, because
He saw them turned away from their own God. And in
this kingdom He tells them the Gentiles shall sit down with
Abraham, Isaac, and Jacob, for no other reason than that
they held the faith of Abraham, Isaac, and Jacob. To these
Fathers Christ gives His testimony, not as though they had
been converted after death, or had received justification after
His passion. Jerome. It is called outer darkness, because
he whom the Lord casts out leaves the light. Haymo.
What they should suffer there, He shews when He adds,
There shall be weeping and gnashing of teeth. Thus in
metaphor lie describes the sufferings of the tormented
limbs; the eyes shed tears when filled with smoke, and the
teeth chatter together from cold. This shews that the
wicked in hell shall endure both extreme cold and extreme
Job 24, if), heat: according to that in Job, Theij shall pass from rivers
of snow to the scorching heat. JEROME. Weeping and gnash-
ing of teeth are a proof of bones and body ; truly then
VER. 14, 15. ST. MATTHEW. 311
is there a resurrection of the same limbs, that sank into
the grave. Rabax. Or ; The gnashing of teeth expresses
the passion of remorse; repentance coming too late and self-
accusation that he has sinned with such obstinate wicked-
ness. Remig. Otherwise ; By outer darkness, He means
foreign nations ; for these words of the Lord are a historical
prediction of the destruction of the Jews, that they were to
be led into captivity for their unbelief, and to be scattered
over the earth ; for tears are usually caused by heat, gnash-
ing of teeth by cold. Weeping then is ascribed to those
who should be dispersed into the warmer climates of India
and Ethiopia, gnashing of teeth to those who should dwell in
the colder regions, as Hyrcania and Scythia. Chrys. But
that none might suppose that these were nothing more
than fair words, He makes them credible by the miracles
following, And Jesus said to the centurion, Go, and be it
done to thee as thou hast believed. Raban. As though He
had said, According to the measure of thy faith, so be thy
grace. For the merit of the Lord may be communicated
even to servants not only through the merit of their faith,
but through their obedience to rule. It follows, And his
servant was healed in the self-same hour. Chrys. Wherein
admire the speediness, shewing Christ's power, not only to
heal, but to do it in a moment of time. Aug. As the Lord Aug.
did not enter the centurion's house with His body, but g™*
healed the servant, present in majesty, but absent in body;
so He went among the Jews only in the body, but among
other nations He was neither born of a Virgin, nor suffered,
nor endured human sufferings, nor did divine wonders; and
y< t \\a> fulfilled that which was spoken, A people that I have Vs. 18,43.
not known hath served Me, and hath obeyed Me by the hearing
of the ear. The .lews beheld, yet crucified Him; the world
rd, and believed.
14. And when Jeaus was come into Peter's house,
J it saw hjfl wile's mother laid, and sick of a (ever.
15. And He touched her hand, and the fever left
: and she arose, and ministered unto them.
A.NSBLM* Matthew baring in the leper shewn the healing
312 GOSPEL ACCORDING TO CHAP. VITI.
of the whole human race, and in the centurion's servant that
of the Gentiles, now figures the healing of the synagogue in
Peter's mother-in-law. He relates the case of the servant,
first, because it was the greater miracle, and the grace was
greater in the conversion of the Gentile ; or because the
synagogue should not be fully converted till the end of the
age when the fulness of the Gentiles should have entered
Chrys. in. Peter's house was in Bethsaida. Chkys. AVhy did lie
xxvTi' enter into Peter's house? I think to take food ; for it follows,
And she arose, and ministered to them. For He abode with
His disciples to do them honour, and to make them more
zealous. Observe Peter's reverence towards Christ ; though
his mother-in-law lay at home sick of a fever, yet he did not
force Him thither at once, but waited till His teaching should
be completed, and others healed. For from the beginning
he was instructed to prefer others to himself. Wherefore
he did not even bring Him thither, but Christ went in of
Himself; purposing, because the centurion had said, / am
not worthy that Thou shouldest come under my roof, to shew
what He granted to a disciple. And He did not scorn to
enter the humble hut of a fisherman, instructing us in evt ry
thing to trample upon human pride. Sometimes He heals
by a word, sometimes He reaches forth His hand ; as here,
He touched her hand, and the fever left her. For He would
not always work miracles with display of surpassing power,
but would sometimes be hid. By touching her body He
not only banished the fever, but restored her to perfect
health. Because her sickness was such as art could cure,
]Ic shewed Ilis power to heal, in doing what medicine could
not do, giving her back perfect health and strength at once;
which is intimated in what the Evangelist adds, And she
arose, and ministered to them. Jeromb. For naturally the
greatest weakness follows fever, and the evils of sickness
begin to be felt as the patient begins to recover; but that
health which is given by the Lord's power is complete at
Glow, once. G-L08S. And it is not enough that she is cured, but
non occ. strength is given her besides, for she arose and ministered
unto them. CHBYS. This, she arose and ministered unto
them, shews at once the Lord's power, and the woman's
Bede. Feeling towards Christ. Bede. Figuratively; Peter's house
in loc.
VEH. 14, 15. ST. MATTHEW. 313
is the Law, or the circumcision, his mother-in-law the syna-
gogue, which is as it were the mother of the Church com-
mitted to Peter. She is in a fever, that is, she is sick of
zealous hate, and persecutes the Church. The Lord touches
her hand, when He turns her carnal works to spiritual uses.
Remig. Or by Peter's mother-in-law may be understood the
Law, which according to the Apostle was made weak through
the flesh, i. e. the carnal understanding. But when the Lord
through the mystery of the Incarnation appeared visibly in
the synagogue, and fulfilled the Law in action, and taught
that it was to be understood spiritually ; straightway it thus
allied with the grace of the Gospel received such strength,
that what had been the minister of death and punishment,
became the minister of life and glory. Raban. Or, every Raban.
soul that struggles with fleshly lusts is sick of a fever, but e e *
touched with the hand of Divine mercy, it recovers health,
and restrains the concupiscence of the flesh by the bridle of
continence, and with those limbs with which it had served
uii cleanness, it now ministers to righteousness. Hilary.
Or ; In Peter's wife's mother is shewn the sickly condition
of infidelity, to which freedom of will is near akin, being
united by the bonds as it were of wedlock. By the Lord's
entrance into Peter's house, that is into the body, unbelief is
cured, which was before sick of the fever of sin, and ministers
in duties of righteousness to the Saviour. Aug. When this Aug.de
miracle was done, that is, after what, or before what, Matthew e^H 21
nor said. For we need not understand that it took place
just after that which it follows in the relation; he may be
returning here to what he had omitted above. Por Mark
relates this after the cleansing of the leper, which should Mark l,
seem to follow the sermon on the mount, concerning which
M i k ifl silent. Luke also follows the same order in relating
this concerning Peter's mother-in-law as Mark; also inserting
it before that long lermon which seems to 1)0 the same with
Matt he rmon on the mount. But what matters it in
what order the evenN are told, whether something omitted
before il brought in after, or what was done alter is told
carl: long as in the same itOTJ he does not contradict
either another or himself? Poi as it is m no man's power
to choose iii what order he shall recollect the things he has
314 GOSPEL ACCORDING TO CHAP. VIIT.
once known, it is likely enough that each of the Evangelists
thought himself obliged to relate all in that order in which
it pleased God to bring to his memory the various events.
Therefore when the order of time is not clear, it cannot
import to us what order of relation an}'' one of them may
have followed.
16. When the even was come, they brought unto
Him many that were possessed with devils : and He
cast out the spirits with His word, and healed all that
were sick :
17. That it might be fulfilled which was spoken
by Esaias the prophet, saying, Himself took our in-
firmities, and bare our sicknesses.
Chrys. Because the multitude of believers was now very
great, they would not depart from Christ, though time
pressed ; but in the evening they bring unto Him the sick.
When it was evening, they brought unto Him many that had
Aug.de damons. Aug. The words, Now when it was evening, shew
Ev^ii 22 ^ia^ *ne evening of the same day is meant. This would
not have been implied, had it been only when it was
evening. Remig. Christ the Son of God, the Author of
human salvation, the fount and source of all goodness,
furnished heavenly medicine, He cast out the spirits with
a word, and heated all that were sick. Daemons and dis-
eases He sent away with a word, that by these signs, and
mijrhtv works, He might shew that He was come for the
salvation of the human race. Chrys. Observe how great
a multitude of cured the Evangelist here runs through, not
relating the case of each, but in one word introducing an
innumerable flood of miracles. That the greatness of the
miracle should not raise unbelief that so much people and
so various diseases could be healed in so short a space, he
brings forward the Prophet to bear witness to the things
that were done, That it might be fulfilled which was spoken
by Esaias the Prophet, saying, Himself took our infirmities.
RabaK. Took them not that He should have them Himself,
but that He should take them away from us ; and bare our
VER. 18 — 22. ST. MATTHEW. 315
sicknesses, in that what we were too weak to bear, He should
bear for us. Remig. He took the infirmity of human nature
so as to make us strong who had before been weak. Hilary.
And by the passion of His body, according to the words of
the Prophet, He absorbed all the infirmities of human weak-
ness. Chrys. The Prophet seems to have meant this of
sins; how then does the Evangelist explain it of bodily
diseases ? It should be understood, that either he cites the
text literally, or he intends to inculcate that most of our
bodily diseases have their origin in sins of the soul; for
death itself has its root in sin. Jerome. It should be noted,
that all the sick were healed not in the morning nor at
noon, but rather about sunset ; as a corn of wheat dies in
the ground that it may bring forth much fruit. Eaban.
Sunset shadows forth the passion and death of Him Who
said, While I am in the world, I am the light of the world. John 9, 5.
"Who while He lived temporally in the flesh, taught only
a few of the Jews ; but having trodden under foot the king-
dom of death, promised the gifts of faith to all the Gentiles
throughout the world.
18. Now when Jesus saw great multitudes about
Him, He gave commandment to depart unto the
other side.
19. And a certain Scribe came, and said unto
Him, Master, I will follow Thee whithersoever Thou
goest.
20. And Jesus saith unto him, The foxes have
holes, and the birds of the air have nests ; but the
Son of Man hath not where to lay His head.
21. And another of His disciples said unto Him,
Lord, Buffer me first to go and bury my father.
22. Bui Jesus said unto him, Follow Me; and let
the dead bury their dead.
Chrys, Because Christ not only healed tin* body, hut
purified the soul alto, He desired to shew forth true iris-
316 GOSPEL ACCORDING TO CHAP. VIII.
dom, not only by curing diseases, but by doing nothing
with ostentation ; and therefore it is said, Now when Jesus
saw great multitudes about Hi?n, He commanded His dis-
ciples to cross over to the other side. This He did at once
teaching us to be lowly, softening the ill-will of the Jews,
and teaching us to do nothing with ostentation. Remig.
Or; He did this as one desiring to shun the thronging of
the multitude. But they hung upon Him in admiration,
crowding to see Him. For who would depart from one
who did such miracles ? Who would not wish to look upon
His open face, to see His mouth that spoke such things?
For if Moses' countenance was made glorious, and Stephen's
as that of an Angel, gather from this how it was to have
been supposed that their common Lord must have then
Ps. 45, 2. appeared; of whom the Prophet speaks, Thy form is fair
above the sons of men. Hilary. The name disciples is not
to be supposed to be confined to the twelve Apostles ; for
Aug. ubi we read of many disciples besides the twelve. Aug. It is
Bup* clear that this day on which they went over the lake was
another day, and not that which followed the one on which
Peter's mother-in-law was healed, on which day Mark and
Luke relate that He went out into the desert. Chrts.
Observe that He does not dismiss the multitudes, that He
may not offend them. He did say to them, Depart ye,
but bade His disciples go away from thence, thus the crowds
might hope to be able to follow. Remig. What happened
between the command of the Lord given, and their cross-
ing over, the Evangelist purposes to relate in what follows ;
And one of the Scribes came to Him and said, Master, I
will follow Thee whithersoever Thou goest. Jerome. This
Scribe of the Law who knew but the perishing letter,
would not have been turned away had his address been,
* Lord, I will follow Thee.' But because he esteemed the
1 literator. Saviour only as one of many masters, and was a ! man of
the letter (which is better expressed in Greek, ypap,fiarevs)
not a spiritual hearer, therefore he had no place where
Jesus might lay His head. It is suggested to us that he
sought to follow the Lord, because of His great miracles,
for the sake of the gain to be derived from them; and was
VER. 18—22. ST. MATTHEW. 317
therefore rejected ; seeking the same thing as did Simon
Magus, when he would have given Peter money. Chrys.
Observe also how great his pride ; approaching and speak-
ing as though he disdained to be considered as one of the
multitude; desiring to shew that he was above the rest.
Hilary. Otherwise; This Scribe being one of the doctors
of the Law, asks if he shall follow Him, as though it were
not contained in the Law that this is He whom it were gain
to follow. Therefore He discovers the feeling of unbelief
under the diffidence of his enquiry. For the taking up of
the faith is not by question but by following. Chrys. So
Christ answers him not so much to what he had said, but to
the obvious purpose of his mind. Jesus saith unto hi?n, The
foxes have holes, and the birds of the air have nests, but the
Son of Man hath not where to lay His head; as though He
had said; Jerome. Why do you seek to follow Me for the
sake of the riches and gain of this world, when My poverty
is such that I have neither lodging nor home of My own?
Chrys. This was not to send him away, but rather to con-
vict him of evil intentions; at the same time permitting him
if he would to follow Christ with the expectation of poverty.
Aug. Otherwise; The Son of Man hath not where to lay His Aug.
head; that is, in your faith. The foxes have holes, in your 10u> j#
heart, because you are deceitful. The birds of the air have
nests, in your heart, because you are proud. Deceitful and
proud follow Me not; for how should guile follow sincerity?
Otherwise ; The fox is a crafty animal, lying hid in Greg,
ditches and dens, and when it comes abroad never going in xix.l.
a fttraight path, but in crooked windings; birds raise them-
selves in the air. By the foxes then arc meant the subtle
and deeeitful daemons, by the birds the proud daemons; as
though He hud said; Deceitful and proud daemons ha\c
their abode in your heart; but My lowliness finds no rest in
■ proud spirit. Ai <;. He was moved to follow Christ because Aug.
of the miracles; this rain desire of glory is signified by Matt.q.5,
the birds; but he assumed the submissivenesfl ^i' a disciple,
h deceit. i> signified by tin; foi K.\r. w. Heretics
confiding in their art are signified by the foxes, the e\il
spirits by the birds of the air, who bare their holes and their
ttj that is, their abodes in the heart of the Jewish people.
Serm.
100. 1.
318 GOSPEL ACCORDING TO CHAP. VIII.
Another of Jlis disciples saith unto Him, Lord, suffer me first
to go and bury my father. Jerome. In what one thing is
this disciple like the Scribe? The one called Him Master,
the other confesses Him as his Lord. The one from filial
piety asks permission to go and bury his father; the other
offers to follow, not seeking a master, but by means of his
master seeking gain for himself. Hilary. The disciple does
not ask whether he shall follow Him ; for he already believed
that he ought to follow, but prays to be suffered first to bury
Aug. his father. Aug. The Lord when He prepares men for the
Gospel will not have any excuse of this fleshly and tem-
poral attachment to interfere, therefore it follows; Jesus said
unto him, Follow Me, and leave the dead to bury their dead.
Chrys. This saying does not condemn natural affection to
our parents, but shews that nothing ought to be more bind-
ing on us than the business of heaven ; that to this we ought
to apply ourselves with all our endeavours, and not to be
slack, however necessary or urgent are the things that draw
us aside. For what could be more necessary than to bury
a father ? What more easy ? For it could not need much time.
But in this the Lord rescued him from much evil, weeping,
and mourning, and from the pains of expectation. For after
the funeral there must come examination of the will, division
of the inheritance, and other things of the same sort ; and
thus trouble following trouble, like the waves, would have
borne him far from the port of truth. But if you are not
yet satisfied, reflect further that oftentimes the weak are not
permitted to know the time, or to follow to the grave ; even
though the dead be father, mother, or son ; yet are they not
charged with cruelty that hinder them ; it is rather the
reverse of cruelty. And it is a much greater evil to draw
one away from spiritual discourse ; especially when there
were who should perform the rites ; as here, Leave the dead
Aug. ubi to bury their dead. Aug. As much as to say ; Thy father is
dead; but there are also other dead who shall bury their
dead, because they are in unbelief. Chrys. This moreover
shews that this dead man was not his ; for, I suppose, he
that was dead was of the unbelieving. If you wonder at the
young man, that in a matter so necessary he should have
asked Jesus, and not have gone away of his own accord,
6Up.
VER. 23 27. ST. MATTHEW. 319
wonder much more that he abode with Jesus after he was
forbidden to depart ; which was not from lack of affection,
but that he might not interrupt a business yet more neces-
sary. Hilary. Also, because we are taught in the begin-
ning of the Lord's prayer, first to say, Our Father, which art
in heaven ; and since this disciple represents the believing
people ; he is here reminded that he has one only Father in Mat. 23, 9.
heaven, and that between a believing son and an unbelieving
Father the filial relation does not hold good. We are also
admonished that the unbelieving dead are not to be mingled
with the memories of the saints, and that they are also dead
who live out of God ; and the dead are buried by the dead,
because by the faith of God it behoves the living to cleave
to the living (God). Jerome. But if the dead shall bury
the dead, we ought not to be careful for the dead but for the
living, lest while we are anxious for the dead, we ourselves
should be counted dead. Greg. The dead also bury the Greg.
dead, when sinners protect sinners. They who exalt sinners 27°r* 1V'
with their praises, hide the dead under a pile of words.
Rabax. From this we may also take occasion to observe,
that lesser goods are to be sometimes forfeited for the sake
of securing greater. Aug. Matthew relates that this was Aug. de
done when He gave them commandment that they should £°n« 23
go over the lake, Luke, that it happened as they walked by
the way ; which is no contradiction, for they must have
walked by the way that they might come to the lake.
23. And when He was entered into a ship, His
disciples followed Him.
'1 1. And, behold, there arose a great tempest in
i, insomuch that the ship was covered with the
Waves : but 1 1c was asleep.
25. And His disciples came to Him, and awoke
Him, saying, Lord, -ave us: we perish.
26, And He Baith unto them, Why arc ye fearful,
0 ye of little faith? Then He arose, and rebuked the
winds and tl. ; and there was a great calm.
*J7. But the men marvelled, Baying, What manner
320
GOSrEL ACCORDING TO
CHAP. VIII.
of man is this, that even the winds and the sea ohey
Him !
Pseudo-
Origen.
Horn, in
Div. vii.
Chrys.
Horn.
xxviii.
Pseudo-
Origen.
ubi sup.
Jer. 10,13
2 Cor. 1,8
Pseudo-Origen. Christ having performed many great and
wonderful things on the land, passes to the sea, that there also
Ue might shew forth His excellent power, presenting Himself
before all men as the Lord of both earth and sea. And when
He was entered into a boat, His disciples followed Him, not
being weak but strong and established in the faith. Thus
they followed Him not so much treading in His footsteps, as
accompanying Him in holiness of spirit. Chrys. He took
His disciples with Him, and in a boat, that they might learn
two lessons; first, not to be confounded in dangers, secondly,
to think lowly of themselves in honour. That they should
not think great things of themselves because He kept them
while He sent the rest away, He suffers them to be tossed by
the waves. Where miracles were to be shewn, He suffers the
people to be present; where temptations and fears were to
be stilled, there He takes with Him only the victors of the
world, whom lie would prepare for strife. Pseudo-Orh;i \.
Therefore, having entered into the boat He caused the sea to
rise ; And, lo, there arose a great tempest in the sea, so that
the boat was covered by the waves. This tempest did not arise
of itself, but in obedience to the power of Him Who gave
commandment, who brings the winds out of His treasures.
There arose a great tempest, that a great work might be
wrought ; because by how much the more the waves rushed
into the boat, so much the more were the disciples troubled,
and sought to be delivered by the wonderful power of the
Saviour. Chrys. They had seen others made partakers of
Christ's mercies, but forasmuch as no man has so strong a
sense of those things that are done in the person of another as
of what is done to himself, it behoved that in their own bodies
they should feel Christ's mercies. Therefore He willed that
this tempest should arise, that in their deliverance they might
have a more lively sense of His goodness. This tossing of
the sea was a type of their future trials of which Paul speaks,
/ would not have you ignorant, brethren, how that we were
troubled beyond our strength. But that there might be time
for their fear to arise, it follows, But He was asleep. For if
VER. 23 27. ST. MATTHEW. 321
the storm had arisen while He was awake, they would either
not have feared, or not have prayed Him, or would not have
believed that He had the power to still it. Pseudo-Origen. Pseudo-
Wonderful, stupendous eveut I He that never slumbereth nor ubUup".
sleepeth, is said to be asleep. He slept with His body, but
was awake in His Deity, shewing that He bare a truly human
body which He had taken on Him, corruptible. He slept
with the body that He might cause the Apostles to watch,
and that we all should never sleep with our mind. With so
great fear were the disciples seized, and almost beside them-
selves, that they rushed to Him, and did not modestly or
gently rouse Him, but violently awakened Him. His dis-
ciples came to Him and awoke Him, saying, Lord, save us, we
perish. Jerome. Of this miracle we have a type in Jonah,
who while all are in danger is himself unconcerned, sleeps,
and is awakened. Pseudo-Origen. O ye true disciples ! ye Pseudo-
have the Saviour with you, and do ye fear danger ? Life it- ^^1,"
self is among you, and are ye afraid of death ? They would
answer, We are yet children, and weak, and are therefore
afraid; whence it follows, Jesus saith unto them, Why are
ye afraid, 0 ye of little faith ? As though He had said, If
ye have known Me mighty upon earth, why believe ye not
that I am also mighty upon the sea ? And even though
death were threatening you, ought ye not to support it
with constancy ? He who believes a little will be rea-
soned with ; he who believes not at all will be neglected.
Chjiys. If any should say, that this was a sign of no small
faith to go and rouse Jesus ; it is rather a sign that they had
not a right opinion concerning Him. They knew that when
wakened He could rebuke the waves, but they did not yet
know that He could do it while sleeping. For this cause
He did not do this wonder in the presence of the multitudes,
that they should not be charged with their little faith ; but
ile takes His disciples apart to correct them, and first stills
the raging of the waters. Then He arose, and rebuked the
winds and the sea, and 'here was a great calm. JEROME.
From this passage we understand, that all creation is con-
scions of its Creator j for what may be rebuked and com-
manded is conscious of the mind commanding* 1 do not
mean as some hereties hold, that the whole creation is
vol. i. ¥
322
GOSPEL ACCORDING TO
CHAP. VIII.
Pseudo-
Origen.
ubi sup.
Ps.107,25,
Gloss,
non occ.
Pseudo-
Origen.
ubi sup.
Pseudo-
Origen.
ubi sup.
animate0 — but by the power of the Maker things which to us
have no consciousness have to Him. Pseudo-Origex. There-
fore He gave commandment to the winds and the sea, and
from a great storm it became a great calm. For it behoves
Him that is great to do great things ; therefore He who first
greatly stirred the depths of the sea, now again commands
a great calm, that the disciples who had been too much
troubled might have great rejoicing. Chrys. Observe also
that the storm is stilled at once entirely, and no trace of
disturbance appears ; which is beyond nature ; for when a
storm ceases in the course of nature, yet the water is wont
to be agitated for some time longer, but here all is tran-
quillity at once. Thus what is said of the Father, Tie spake,
and the storm of wind ceased, this Christ fulfilled in deed ;
for by His word and bidding only He staved and checked
the waters. For from His appearance, from His sleeping,
and His using a boat, they that were present supposed Him
a man only, and on this account they fell into admiration
of Him ; And the men marvelled, saying, IF hat manner of
man is this, for the winds and the sea obey Him? Gloss.
Chrysostom explains thus, What manner of man is this ? II is
sleeping and His appearance shewed the man; the sea and
the calm pointed out the God. Pseudo-Origen. But who
were the men that marvelled ? You must not think that the
Apostles are here meant, for we never find the Lord's dis-
ciples mentioned with disrespect; they are always called
either the Disciples or the Apostles. They marvelled then
who sailed with Him, whose was the boat. Jerome. But if
any shall contend that it was the disciples who wondered, we
shall answer they are rightly spoken of as t the men/ seeing
they had not yet learnt the power of the Saviour. PsETTDO-
Origen. This is not a question, What manner of man is this?
but an affirmation that He is one whom the winds and the
sea obey. What manner of man then is this! that is, how
powerful, how mighty, how great ! He commands every
* Origen is accused of maintaining
that ilu- sun, moon, and stars had souls,
(which had been originally created in-
corporeal, and tor sinning had been
united with the heavenly bodies;) that
they were in consequence rational; that
they knew, praised, and prayed to God
through Christ ; that they were liable
to sin ; and that they, and the elements
also, would undergo the future judg-
ment. Yid Jerom. ad Avit. 4.
VER. 23 — 27. ST. MATTHEW. 323
creature, aud they transgress not His law; men alone dis-
obey, and are therefore condemned by His judgment. Figu-
ratively; We are all embarked in the vessel of the Holy
Church, and voyaging through this stormy world with the
Lord. The Lord Himself sleeps a merciful sleep while we
suffer, and awaits the repentance of the wicked. Hilary.
Or; He sleeps, because by our sloth He is cast asleep in us.
This is done that we may hope aid from God in fear of
danger; and that hope though late may be confident that it
shall escape danger by the might of Christ watching within.
Pseddo-Origex. Let us therefore come to Him with joy,
saying with the Prophet, Arise, 0 Lord, why steepest Thou ? Ps. 44, 23.
And He will command the winds, that is, the daemons, who
raise the waves, that is, the rulers of the world, to persecute
the saints, and He shall make a great calm around both
body and spirit, peace for the Church, stillness for the world.
Baban. Otherwise ; The sea is the turmoil of the world ;
the boat in which Christ is embarked is to be understood
the tree of the cross, by the aid of which the faithful having
passed the waves of the world, arrive in their heavenly
country, as on a safe shore, whither Christ goes with His
own ; whence He says below, He that will come after Me, Mat. 16,
let him deny himself, and take up his cross, and follow Me.
When then Christ was fixed on the cross, a great com-
motion was raised, the minds of His disciples being troubled
at His passion, and the boat was covered by the waves. For
the whole strength of persecution was around the cross of
Christ, on which He died; as it is here, But He was asleep.
Hil ^lecp is death. The disciples awaken the Lord, when
troubled at His death; they seek His resurrection with
earnest prayers, saying, Save us, by rising again; we perish,
by our trouble at Thy death. He rises again, and rebukes
the hardnetl of their hearts, as we read in other places.
lie (ixiniKi nils the winds, in that He overthrew the power
of the Devil; He commanded the sea, in that Ue disap-
pointed the malice Of the Jews; and there v/v/.v n tjreat calm,
the minds of the disciples were calmed when they
Id J I i-i resurrection. Beds. Or.j The boat is the pre* Efede. in
sent Church, in which Christ parses over the sea of this
i 2
324 GOSPEL ACCORDING TO CHAP. VIII.
world with His own, and stills the waves of persecution.
Wherefore we may wonder, and give thanks.
28. And when He was come to the other side into
the country of the Gergesenes, there met Him two
possessed with devils, coming out of the tombs,
exceeding fierce, so that no man might pass by that
way.
29. And, behold, they cried out, saying, What
have we to do with Thee, Jesus, Thou Son of God ?
art Thou come hither to torment us before the time ?
30. And there was a good way off from them an
herd of many swine feeding.
31. So the devils besought Him, saying, If Thou
cast us out, suffer us to go away into the herd of
swine.
32. And He said unto them, Go. And when they
wrere come out, they went into the herd of swine:
and, behold, the whole herd of swine ran violently
down a steep place into the sea, and perished in the
waters.
33. And they that kept them fled, and went their
ways into the city, and told every thing, and what
was befallen to the possessed of the devils.
34. And, behold, the whole city came out to meet
Jesus : and when they saw Him, they besought Him
that He would depart out of their coasts.
Ciirys. Because there were who thought Christ to be
a man, therefore the daemons came to proclaim His divinity,
that they who had not seen the sea raging and again still,
might hear the daemons crying; And when He was come to
the other side in the count nj of the Gen/esenes, there met Him
two men having daemons. Iiauan. Gerasa is a town of Arabia
beyond Jordan, close to Mount Gilead, which was in the
VER. 28 — 34. ST. MATTHEW. 325
possession of the tribe of Manasseh, not far from the lake
of Tiberias, into which the swine were precipitated. Aug. Aug. de
Whereas Matthew relates that there were two who were--0^' '
n. it.
afflicted with daemons, but Mark and Luke mention only
one, you must understand that one of them was a person of
note, for whom all that country was in grief, and about whose
recovery there was much care, whence the fame of this
miracle was the more noised abroad. Chrys. Or; Luke
and Mark chose to speak of one who was more grievously
afflicted ; whence also they add a further description of his
calamity ; Luke saying that he brake his bonds and was
driven into the desert; Mark telling that he ofttimes cut
himself with stones. But they neither of them say that
there was only one, which would be to contradict Matthew.
"What is added respecting them that they came from among
the tombs, alludes to a mischievous opinion, that the souls
of the dead became daemons. Thus many soothsayers use
to kill children, that they may have their souls to cooperate
with them ; and daemoniacs also often cry out, I am the
spirit of such an one. But it is not the soul of the dead man
that then cries out, the daemon assumes his voice to deceive
the hearers. For if the soul of a dead man has power to
enter the body of another, much more might it enter its
own. And it is more unreasonable to suppose that a soul
that has suffered cruelty should cooperate with him that
injured it, or that a man should have power to change an
incorporeal being into a different kind of substance, such as
a human soul into the substance of a daemon. For even in
material body, this is beyond human power; as, for example,
DO man can change the body of a man into that of an ass.
And it is not reasonable to think that a disembodied spirit
should wander to and fro on the earth. T/ie souls of the Wisd.3,1.
righteous are in the hand of God, therefore those of young
children mmt be I0j seeing they are not evil. And the souls
oftinnera are al once conveyed away from hence, as is clear
from L /ants and the rich man. Because none dared to
bring them f o Christ because of their fierceness, therefore
(Jin to them. Th i s their fierceneM Lfl intimated w hen
added. Exceeding fierce, $o thai no man might pass ih<it
v:uij. Bo they who hmdeied all Othej from passing that
326 GOSPEL ACCORDING TO CHAP. VIII.
way, found one now standing in their way. For they were
tortured in an unseen manner, suffering intolerable things
from the mere presence of Christ. And, lo, they cried out,
saying, What have we to do with Thee, Jesus, Thou Son of
David ? Jerome. This is no voluntary confession followed
up by a reward to the utterer, but one extorted by the com-
pulsion of necessity. A runaway slave, when after long
time he first beholds his master, straight thinks only of
deprecating the scourge ; so the daemons, seeing the Lord
suddenly moving upon the earth, thought He was come to
judge them. Some absurdly suppose, that these daemons
knew the Son of God, while the Devil knew Him not,
because their wickedness was less than his. But all the
knowledge of the disciple must be supposed in the Master.
Aug. de Aug. God was so far known to them as it was His pleasure
ix?2l. e1' ^° De known y an(l He pleased to be known so far as it was
needful. He was known to them therefore not as He is Life
eternal, and the Light which enlightens the good, but by
certain temporal effects of His excellence, and signs of His
hidden presence, which are visible to angelic spirits though
evil, rather than to the infirmity of human nature. Jebomb.
But both the Devil and the daemons may be said to have
rather suspected, than known, Jesus to be the Son of God.
Hil. Pseudo-Aug. When the daemons cry out, What have we to do
Vet;S with Thee, Jesus, Thou Son of God? we must suppose them
N. T. to have spoken from suspicion rather than knowledge. For
l'cor 2 8 ^ia^ they known Him, they never would have suffered the
Lord of glory to be crucified. Remig. But as often as they
were tortured by His excellent power, and saw Him working
signs and miracles, they supposed Ilim to be the Son of
God ; when they saw Him hungry and thirsty, and suffering
such things, they doubted, and thought Ilim mere man. It-
should be considered that even the unbelieving Jews when
they said that Christ cast out daemons in Beelzebub, and
the Arians who said that He was a creature, deserve con-
demnation not only on God's sentence, but on the confession
of the daemons, who declare Christ to be the Son of God.
Rightly do they say, What have we to do with Thee, Jesus,
Thou Son of God? that is, our malice and Thy grace have
nothing in common, according to that the Apostle speaks,
VER. 28 — 34. ST. MATTHEW. 327
Tliere is no fellowship of light with darkness. Chrys. That 2 Cor. 6,
this should not be thought to be flattery, they cry out what
they were experiencing, Art Thou come to torment us before
the time ? Aug. Either because that came upon them un- Au». de
expectedly, which they looked for indeed, but supposed more vi|{ 2s!1'
distant ; or because they thought their perdition consisted
in this, that when known they would be despised ; or
because this was before the day of judgment, when they
should be punished with eternal damnation. Jerome. For
the presence of the Saviour is the torment of daemons.
Chrys. They could not say they had not sinned, because
Christ had found them doing evil, and marring the work-
manship of God ; whence they supposed that for their more
abundant wickedness the time of the last punishment which
shall be at the day of judgment should not be tarried for to
punish them. Aug. Though the words of the daemons are Aug. de
variously reported by the three Evangelists, yet this is no et.& 24.
difficulty ; for they either all convey the same sense, or may
be supposed to have been all spoken. Nor again because
in Matthew they speak in the plural, in the others in the
singular number ; because even the other two Evangelists
relate that when asked his name, he answered, Legion,
shewing that the daemons were many. Now there was not
far from thence a herd of many swine feeding; and the
daemons prayed Him, saying, If Thou cast us out hence, send
us into the swine. Greg. For the Devil knows that of him- Greg.Mor.
self he has no power to do any thing, because it is not of "'
himself that he exists as a spirit. Remig. They did not ask
to be sent into men, because they saw Him by whose ex-
cellence they were tortured existing in human shape. Nor
did they ask to be sent into sheep, because sheep are by
God'fl institution clean animals, and were then offered in the
temple of God. Hut they requested to be sent into tlio
swine rather than into any of the other unclean animals,
this is of all animals the most unclean; whence
also it had itfl name ' poreus/ as being 'spurcus/ filthy,
and delighting in filthinestj and (heiiions also delight in
the filthinesa of sin. They did not pray that they might
I into the air, because of their eager desire of hurt-
ing men. Ami ll< smlh mitu (Item, do. CHBY8. JutfUs mW
,
328 GOSPEL ACCORDING TO CHAP. VIII.
not say this, as though persuaded by the daemons, but with
^oIkovo/xwv many designs ■ therein. One, that lie might shew the
mighty power to hurt of these daemons, who were in pos-
session of the two men ; another, that all might see that
they had no power against the swine unless by His suffer-
ance ; thirdly, to shew that they would have done more
grievous hurt to the men, had they not even in their calami-
ties been aided by Divine Providence, for they hate men
more than irrational animals. By this it is manifest that
there is no man who is not supported by Divine Providence;
and if all are not equally supported by it, neither after one
manner, this is the highest characteristic of Providence,
that it is extended to each man according to his need. Be-
sides the above-mentioned things, we learn also that He
cares not only for the whole together, but for each one in
particular; which one may see clearly in these daemoniacs,
who would have been long before choked in the deep, had
not Divine care preserved them. He also permitted them
to go into the herd of swine, that they that dwelt in those
parts might know His power. For where He was known to
none, there He makes His miracles to shine forth, that lie
may bring them to a confession of His divinity. Jerome.
The Saviour bade them go, not as yielding to their request,
but that by the death of the swine an occasion of man's
salvation might be offered. But they went out, (to wit,
out of the men,) and went into the swine ; and, lo, the whole
herd rushed violently headlong into the sea, and perished in
the waters. Let Manichaeus blush ; if the souls of men
and of beasts be of one substance, and one origin, how
should two thousand swine have perished for the sake of
the salvation of two men. Chrys. The daemons destroyed
the swine because they are ever striving to bring men into
distress, and rejoice in destruction. The greatness of the
loss also added to the fame of that which was done ; for
it was published by many persons; namely, by the men
that were healed, by the owners of the swine, and by those
that fed them ; as it follows, But they that fed than jleil,
and went into the town, and told all, and concerning them
that had the dwnions ; and, behold, the whole totcn went out
to meet Jesus. But when they should have adored Him,
VER. 28 — 34. ST. MATTHEW. 329
and wondered at His excellent power, they cast Him from
them, as it follows, And when they saw Him, they besought
Him that He would depart out of their coast. Observe the
clemency of Christ next to His excellent power ; when those
who had received favours from Him would drive Him away,
He resisted not, but departed, and left those who thus pro-
nounced themselves unworthy of His teaching, giving them
as teachers those who had been delivered from the daemons,
and the feeders of the swine. Jerome. Otherwise ; This
request may have proceeded from humility as well as pride ;
like Peter, they may have held themselves unworthy of the
Lord's presence, Depart from me, for I am a sinful man, Luke 5, 8.
O Lord. Rabax. Gerasa is interpreted ' casting out the
dweller/ or, * a stranger approaching ;' this is the Gentile
world which cast out the Devil from it ; and which was first
far off, but now made near, after the resurrection being
visited by Christ through His preachers. Ambrose. The Ambr. in
two dsemoniacs are also a type of the Gentile world; for uc*
Xoah haviug three sons, Shem, Ham, and Japhet, Sueur's
posterity alone was taken into the inheritance of God, while
from the other two sprang the nations of the Gentiles.
Hilary. Thus the daemons held the two men among the
tombs without the town, that is, without the synagogue
of the Law and the Prophets ; that is, they infested the
original seats of the two nations, the abodes of the dead,
making the way of this present life dangerous to the passers
by. Baban. It is not without cause that he speaks of them
at dwelling among the tombs ; for what else are the bodies
of the faithless but sepulchres of the dead, in which the
word of God dwells not, but there is enclosed the soul dead
in sins. He says, So that no man might pass through that
i, because before the coming of the Saviour the Gentile
world was inaccessible. Or, by the two, understand both
rod Gentiles, who did Dot abide in the house, that is,
did not rot in their conscience. Hut they abode in tombs,
that is delighted themseWei in dead works, and suffered
no man to paSI by the way of faith, which way the Jews
trncted. Hilaky. Bj their coming forth to meet Him
ngnined the irillingness of men flocking to the faith.
The cUemoni teeing that tin n i no longer any place left for
330 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. VIII.
them among the Gentiles, pray that they may be suffered to
dwell among the heretics ; these, seized by them, are drowned
in the sea, that is, in worldly desires, by the instigations
of the daemons, and perish in the unbelief of the rest of the
Bede. in Gentiles. Bede. Or ; The swine are they that delight in
filthy manners ; for unless one live as a swine, the devils do
not receive power over him ; or at most, only to try him,
not to destroy him. That the swine were sent headlong
into the lake, signifies, that when the people of the Gentiles
are delivered from the condemnation of the daemons, vet still
they who would not believe in Christ, perform their profane
rites in secret, drowned in a blind and deep curiosity. That
they that fed the swine, fled and told what was done, signi-
fies that even the leaders of the wicked though they shun
the law of Christianity, yet cease not to proclaim the wonder-
ful power of Christ. When struck with terror, they entreat
Him to depart from them, they signify a great number who,
well satisfied with their ancient life, shew themselves willing
to honour the Christian law, while they declare themselves
unable to perform it. Hilary. Or ; The town is a type of
the Jewish nation, which having heard of Christ's works goes
forth to meet its Lord, to forbid Him to approach their
country and town ; for they have not received the Gospel.
CHAP. IX.
1. And He entered into a ship, and passed over,
and came into His own city.
2. And, behold, they brought to Him a man sick
of the palsy, lying on a bed : and Jesus seeing their
faith said unto the sick of the palsy, Son, be of good
cheer ; thy sins be forgiven thee.
3. And, behold, certain of the Scribes said within
themselves, This man blasphemeth.
4. And Jesus knowing their thoughts said, Where-
fore think ye evil in your hearts ?
5. For whether is easier, to say, Thy sins be for-
given thee ; or to say, Arise and walk ?
6. But that ye may know that the Son of man
hath power on earth to forgive sins, (then saith He
to the sick of the palsy,) Arise, take up thy bed, and
go unto thine house.
7. And he arose, and departed to his house.
B. Hut when the multitude saw it, they marvelled,
and glorified God, which had given such power unto
men.
Chbys, Christ had above shown His excellent power by Chrys.
when Ht taught them (is one huviny authority ;
in the leper, when He laid, / /ri/t, be thou clean; by the
centurion, who nid to Him, Speak the word, ami my tervani
shall he heated; by the tea which He calmed by a word;
by the daemons irho confessed linn; now again, in another
and greater w%j, lie compels His enemies to oonfess the
XXIX.
332 GOSPEL ACCORDING TO CHAI\ IX.
equalitj7 of His honour with the Father ; to this end it pro-
ceeds, And Jesus entered into a ship, and passed over, and
came into His own city. He entered a boat to cross over,
who could have crossed the sea on foot ; for He would not
be always working miracles, that He might not take away
Chrysol. the reality of His incarnation. Chrysologus. The Creator
of all things, the Lord of the world, when He had for our
sakes straitened Himself in the bonds of our flesh, began to
have His own country as a man, began to be a citizen of
Judaea, and to have parents, though Himself the parent of all,
that affection might attach those whom fear had separated.
Chrys. By His own city is here meant Capharnaum. For one
town, to wit, Bethlehem, had received Him to be born there;
another had brought Him up, to wit, Nazareth; and a third
received Him to dwell there continually, namely, Caphar-
Aug. de naum. Aug. That Matthew here speaks of His own city,
Ev\ & 25. an(^ Mark calls it Capharnaum, would be more difficult to be
reconciled if Matthew had expressed it Nazareth. But as
it is, all Galilee might be called Christ's city, because Naza-
reth was in Galilee; just as all the Roman empire, divided
1 civitas. into many states, was still called the Roman city1. Who can
doubt then that the Lord in coming to Galilee is rightly Baid
to come into His own city, whatever was the town in which
He abode, especially since Capharnaum was exalted into the
metropolis of Galilee? Jerome. Or; This city may be no
other than Nazareth, whence He was called a Nazarcnc.
Aug. ubi Aug. And if we adopt this supposition, we must say that
sup* Matthew has omitted all that was done from the time that
Jesus entered into His own city till lie came to Caphar-
naum, and has proceeded on at once to the healing of the
paralytic ; as in many other places they pass over things that
intervened, and carry on the thread of the narrative, with-
out noticing any interval of time, to something else; so
here, And, lo, they briny unto llim a paralytic lying on
a bed. Chrys. This paralytic is not the same as he in
John. For he lay by the pool, this in Capharnaum; he
had none to assist him, this was borne on a bed. Jeko.mk.
On a bed, because he could not walk. Cm; vs. He does
not universally demand faith of the sick, as, for example,
when they are mad, or from any other sore sickuess are
VER. 1 — 8. ST. MATTHEW. 333
not in possession of their minds ; as it is here, seeing
their faith; Jerome; not the sick man's but theirs that
bare him. Chrys. Seeing then that they shewed so great
faith, He also shews His excellent power ; with full power
forgiving sin, as it follows, He said to the 'paralytic. Be of
good courage, son, thy sins are forgiven thee. Chrysologus. Chrysol.
Of how great power with God must a man's own faith be, u l sup*
when that of others here availed to heal a man both within
and without. The paralytic hears his pardon pronounced in
silence, uttering no thanks, for he was more anxious for the
cure of his body than his soul. Christ therefore with good
reason accepts the faith of those that bare him, rather than
his own hardness of heart. Chrys. Or, we may suppose
even the sick man to have had faith; otherwise he would
not have suffered himself to be let down through the roof, as
the other Evangelist relates. Jerome. O wonderful humi-
lity ! This man feeble and despised, crippled in every limb,
He addresses as son. The Jewish Priests did not deign to
touch him. Even therefore His son, because his sins were
forgiven him. Hence we may learn that diseases are often
the punishment of sin ; and therefore perhaps his sins are
forgiven him, that when the cause of his disease has been
first removed, health may be restored. Chrys. The Scribes
in their desire to spread an ill report of Him, against their
will made that which was done be more widely known ;
Christ using their envy to make known the miracle. Fortius
is of His surpassing wisdom to manifest His deeds through
His enemies; whence it follows, Behold, some of the Scribes
said among themselves, This man blasphemeth. Jeromi;.
We read in prophecy, / am He that blotteth out thy trans- Is. 43, 25.
gressions ; so the Scribes regarding Him as a man, and not
understanding the words of God, charged Him with blas-
phemy. ISut He seeing their thoughts thus shewed Himself
to he God, Who alone knoweth the heart; and thus, as it
lidj By the ^amo power and prerogative by which I
sec your thoughts, 1 can forgive men their sins. Learn
from your own experience what the paralytic has obtained.
When Jesus perceived their thoughts, He taid, Why think ye
evil in your hearts? ChBYS. He did not indeed eont radict.
their suspicions so far as they had supposed Him to ha\e
334 GOSPEL ACCORDING TO CHAP. IX.
spoken as God. For had lie not been equal to God the
Father, it would have behoved Him to say, I am far from
this power, that of forgiving sin. But lie confirms the
contrary of this, by His words and His miracle ; Whether is
it easier to say, Thy sins are forgiven thee, or to say, Arise,
and walk? By how much the soul is better than the body,
by so much is it a greater thing to forgive sin than to heal
the body. But forasmuch as the one may be seen with the
eyes, but the other is not sensibly perceived, He does the
lesser miracle which is the more evident, to be a proof of the
greater miracle which is imperceptible. Jkromk. Whether
or no his sins were forgiven He alone could know who
forgave ; but whether he could rise and walk, not only
himself but they that looked on could judge of; but the
power that heals, whether soul or body, is the same. And as
there is a great difference between saying and doing, the
outward sign is given that the spiritual effect may be proved;
But that ye may know that the Son of Man hath power
on earth to forgive sins. Chrys. Above, He said to the
paralytic, Thy sins are forgiven thee, not, I forgive thee thy
sins ; but now when the Scribes made resistance, He shews
the greatness of His power by saying, The Son of Man hath
power on earth to forgive sins. And to shew that He was
equal to the Father, He said not that the Son of Man needed
Gloss. any to forgive sins, but that He hath power. Gloss. These
selm.n" words That ye may /enow, may be either Christ's words, or
the Evangelist's words. As though the Evangelist had said,
They doubted whether He could remit sins, But that ye
may know that the Son of Man hath the power to remit
sins, He saith to the paralytic. If they are the words
of Christ, the connexion will be as follows; You doubt that
I have power to remit sins, But that ye may know that the
Son of Man hath power to remit sins — the sentence is im-
perfect, but the action supplies the place of the consequent
clause, He saith to the paralytic, llise, take up thy bed.
Clirysol. Chk\s<>!.(k,is. That that which had been proof of his sick-
1 sup* ness, should now become proof of his recovered health. And
go to thy house, that having been healed by Christian faith,
you may not die in the faithlessness of the Jews. Chkvs.
This command lie added, that it might be seen there was no
VER. 1 8. ST. MATTHEW. 335
delusion in the miracle ; so it follows to establish the reality
of the cure, And he arose and went away to his own house.
But they that stood by, yet grovel on the earth, whence
it follows, But the multitude seeing it were afraid, and
glorified God, who had bestowed such power among men.
For had they rightly considered among themselves, they
would have acknowledged Him to be the Son of God.
Meanwhile it was no little matter to esteem Him as one
greater than men, and to have come from God. Hilary.
Mystically ; when driven out of Judaea, He returns into His
own city ; the city of God is the people of the faithful ; into
this He entered by a boat, that is, the Church. Chryso- Chrysol.
logus. Christ has no need of the vessel, but the vessel ofu x sup*
Christ ; for without heavenly pilotage the bark of the Church
cannot pass over the sea of the world to the heavenly har-
bour. Hilary. In this paralytic the whole Gentile world
is offered for healing, he is therefore brought by the minis-
tration of Angels ; he is called Son, because he is God's
work ; the sins of his soul which the Law could not remit
are remitted him ; for faith only justifies. Lastly, he shews
the power of the resurrection, by taking up his bed, teach-
ing that all sickness shall then be no more found in the
body. Jeeomb. Figuratively; the soul sick in the body,
its powers palsied, is brought by the perfect doctor to the
Lord to be healed. For every one when sick, ought to en-
! some to pray for his recovery, through whom the halt-
footsteps of our acts may be reformed by the healing
power of the heavenly word. These are mental monitors,
who raise the soul of the hearer to higher things, although
sick and weak in the outward body. Ciirysologus. The Chrysol.
Lord requires not in this world the will of those who are u i sup*
without understanding, but looks to the faith of others; as
the physician docs not consult the wishes of the patient
n sis malady requires other things. Rabw. His rising
up is the drawing oil* the soul from carnal lusts; his taking
up his bed is the raising the flesh from earthly desires to
spiritual pleasures; his going to his house ii ins returning
to l or to internal vratehfulness of himself against
sin. Greg. < m- by the bed is denoted the pleasure of the Orta Jfor.
body, lie IS commanded now he is made whole to bear
336 GOSPEL ACCORDING TO CHAP. IX.
that on which he had lain when sick, because every man
who still takes pleasure in vice is laid as sick in carnal
delights ; but when made whole he bears this because he
now endures the wantonness of that flesh in whose desires
he had before reposed. Hilary. It is a very fearful thing
to be seized by death while the sins are yet unforgiven by
Christ ; for there is no way to the heavenly house for him
whose sins have not been forgiven. But when this fear is
removed, honour is rendered to God, who by His word has
in this way given power to men, of forgiveness of sins, of
resurrection of the body, and of return to Heaven.
9. And as Jesus passed forth from thence, He saw
a man, named Matthew, sitting at the receipt of
custom : and He saith unto him, Follow Me. And
he arose, and followed Him.
10. And it came to pass, as Jesus sat at meat in
the house, behold, many Publicans and sinners came
and sat down with Him and His disciples.
11. And when the Pharisees saw it, they said unto
His disciples, Why eateth your Master with Publicans
and sinners ?
12. But when Jesus heard that, He said unto
them, They that be whole need not a physician, but
they that are sick.
13. But go ye and learn what that meaneth, I will
have mercy, and not sacrifice : for I am not come to
call the righteous, but sinners to repentance.
Chrys. Chrys. Having wrought this miracle, Christ would not
mxxx* abide in the same place, lest He should rouse the envy of
the Jews. Let us also do thus, not obstinately opposing
those who lay in wait for us. And as Jesus departed thence,
(namely from the place in which He had done this miracle,)
He saw a man tiffing at the receipt of custom, Matthew by
name. Jerome. The other Evangelists from respect to
Matthew have not called him by his common name, but
say here, Levi, for he had both names. Matthew himself,
VER. 9 — 13. ST. MATTHEW. 337
according to that Solomon says, The righteous man accuses Prov. 18,
17
himself, calls himself both Matthew and Publican, to shew *
the readers that none need despair of salvation who turn to
better things, seeing he from a Publican became an Apostle.
Gloss. He says, sitting at the receipt of custom, that is, in Gloss, ap.
the place where the tolls were collected. He was named use m*
Telonarius, from a Greek word signifying taxes. Chrys.
Herein he shews the excellent power of Him that called
him ; while engaged in this dangerous office He rescued
him from the midst of evil, as also Paul while he was yet
mad against the Church. He saith unto him, Follow Me. As
you have seen the power of Him that calleth, so learn the
obedience of him that is called ; he neither refuses, nor
requests to go home and inform his friends. Remig. He
esteems lightly human dangers which might accrue to him
from his masters for leaving his accounts in disorder, but,
he arose, and followed Him. And because he relinquished
earthly gain, therefore of right was he made the dispenser
of the Lord's talents. Jerome. Porphyry and the Emperor
Julian insist from this account, that either the historian is to
be charged with falsehood, or those who so readily followed
the Saviour with haste and temerity; as if He called any
without reason. They forget also the signs and wonders
which had preceded, and which no doubt the Apostles had
seen before they believed. Yea the brightness of effulgence
of the hidden Godhead which beamed from His human
countenance might attract them at first view. For if the
loadstone can, as' it is said, attract iron, how much more can
the Lord of all creation draw to Himself whom He will '
Chbtb. Bat why did lie not call him at the same time with
r and John and the others? Because he was then still
in a hardened state, but after many miracles, and u;rcat
fame of Christ, when He who knows the inmost secrets of
the heart perceived him more disposed to obedience, then
He called him. Auo. Or, perhaps it is more probable Aug. da
that Matthew here turns back to relate something that he bt. y. 26-
had omitted; and we may inppose Matthew to have bi
d before the lermon on the mount ; for on the mount,
the twelve, whom He also named Apostles,
were chosen. Gloss, Matthew places his calling among gums.
... ,. boh
VOL. I. Z
338
GOSPEL ACCORDING TO CHAP. IX.
the miracles ; for a great miracle it was, a Publican becoming
an Apostle. OmtYS. Why is it then that nothing is said of the
rest of the Apostles how or when they were called, but only
of Peter, Andrew, James, John, and Matthew ? Because these
were in the most alien and lowly stations, for nothing can be
more disreputable than the office of Publican, nothing more
Gloss, ap. abject than that of fisherman. Gloss. As a meet return
for the heavenly mercy, Matthew prepared a great feast for
Christ in his house, bestowing his temporal goods on Him
of whom he looked to receive everlasting goods. It follows,
Aug. de And it came to pass as He sat at meat in the house. Aug.
Ev. if. 27. Matthew has not said in whose house Jesus sat at meat (on
this occasion), from which we might suppose, that this was
not told in its proper order, but that what took place at some
other time is inserted here as it happened to come into his
mind ; did not Mark and Luke who relate the same shew
that it was in Levi's, that is, in Matthew's house. Chrys.
Matthew being honoured by the entrance of Jesus into his
house, called together all that followed the same calling with
himself; Behold many Publicans and sinners came and sat
Gloss, ap. down with Jesus, and with His disciples. Gloss. The Pub-
licans were they who were engaged in public business,
which seldom or never can be carried on without sin. And
a beautiful omen of the future, that he that was to be an
Apostle and doctor of the Gentiles, at his first conversion
draws after him a great multitude of sinners to salvation,
already performing by his example what he was shortly to
Gloss, ord. perform by word. Gloss. Tertullian says, that these must
have been Gentiles, because Scripture says, There shall be
no payer of tribute in Israel, as if Matthew were not a Jew.
But the Lord did not sit down to meat with Gentiles, being
more especially careful not to break the Law, as also lie gave
commandment to His disciples below, Go not into the way of
the Gentiles. Jerome. But they had seen the Publican turn-
ing from sins to better things, and rinding place of repentance,
and on this account they do not despair of salvation. Cb
Tims they came near to our Redeemer, and that not only to
converse with Him, but to sit at meat with Him ; for so not
only by disputing, or healing, or convincing His enemies^
but by eating with them, He oftentimes healed such as were
VER. 9 — 13. ST. MATTHEW. 339
ill-disposed, by this teaching us, that all times, and all ac-
tions, may be made means to our advantage. When the
Pharisees saw this they were indignant ; And the Pharisees
beholding said to His disciples, Why eateth your Master with
Publicans and sinners? It should be observed, that when
the disciples seemed to be doing what was sinful, these
same addressed Christ, Behold, Thy disciples are doing what Mat. 12, 2.
it is not allowed to do on the Sabbath. Here they speak
against Christ to His disciples, both being the part of mali-
cious persons, seeking to detach the hearts of the disciple
from the Master. Raban. They are here in a twofold error; Raban. e
first, they esteemed themselves righteous, though in their
pride they had departed far from righteousness; secondly,
they charged with unrighteousness those who by recovering
themselves from sin were drawing near to righteousness.
Aug. Luke seems to have related this a little differently ; Aug. ubi
according to him the Pharisees say to the disciples, Why do ^.up'
ye eat and drink with Publicans and sinners ? not unwilling 5, 30.
that their Master should be understood to be involved in
the same charge ; insinuating it at once against Himself
and His disciples. Therefore Matthew and Mark have re-
lated it as said to the disciples, because so it was as much
an objection against their Master whom they followed and
imitated. The sense therefore is one in all, and so much
the better conveyed, as the words are changed while the
substance continues the same. Jerome. For they do not
come to Jesus while they remain in their original condition
of sin, as the Pharisees and Scribes complain, but in peni-
tence, as what follows proves; But Jesus hearing said, They
that be whole need not a physician, bat they that are sick.
Rabajt. He calls Himself a physician, because by a wonder-
ful kind of medicine He was wounded for our iniquities that
might heal the wound of our sin. By the whole, He
meani thotC who seeking fo establish their own righteousness Etom.10,8.
have not submitted to the true righteousness of God. By
the tick, II ns thoie who, tied by the consciousness of
their frailty, and teeing that they are not justified by the
1 bm it I ves in penitence to the grace of God.
Ch&ya Saving first spoken in accordance tritfa common
opinion, He now addresses them out of Scripture, sayn
z :>
340 GOSPEL ACCORDING TO CHAP. IX.
IIosea6,6. Go ye, and learn what that meaneth, I will have mercy and
not sacrifice. Jerome. This text from Osee is directed
against the Scribes and Pharisees, who, deeming themselves
righteous, refused to keep company with Publicans and sin-
ners. Chrys. As much as to say ; How do you accuse me
for reforming sinners? Therefore in this you accuse God
the Father also. For as He wills the amendment of sinners,
even so also do I. And He shews that this that they blamed
was not only not forbidden, but was even by the Law set
above sacrifice ; for He said not, I will have mercy as well as
Gloss, ap. sacrifice, but chooses the one and rejects the other. Glo— .
Yet does not God contemn sacrifice, but sacrifice without
mercy. But the Pharisees often offered sacrifices in the
temple that they might seem to men to be righteous, but
did not practise the deeds of mercy by which true righteous-
ness is proved. Raban. He therefore warns them, that by
deeds of mercy they should seek for themselves the rewards
of the mercy that is above, and, not overlooking the neces-
sities of the poor, trust to please God by offering sacrifice.
Wherefore, He says, Go ; that is, from the rashness of fool-
ish fault-finding to a more careful meditation of Holy Scrip-
ture, which highly commends mercy, and proposes to them
as a guide His own example of mercy, saying, / came not to
Aug. ubi call the righteous but sinners. Aug. Luke adds to repent-
sup' ance, which explains the sense; that none should suppose
that sinners are loved by Christ because they are sinners;
and this comparison of the sick shews what God means by
calling sinners, as a physician does the sick to be saved from
their iniquity as from a sickness : which is done by peni-
tence. Hilary. Christ came for all ; how is it then that
He says He came not for the righteous? Were there those
for whom it needed not that He should come ? But no man
is righteous by the law. He shews how empty their boast
of justification, sacrifices being inadequate to salvation, mercy
was necessary for all who were set under the Law. Ohryb.
Whence we may suppose that lie is speaking ironically, as
Gen. 3, 22. when it is said, Behold now Adam is become as one of us. For
Rom.3,23. that there is none righteous on earth Paul shews, All have
sinned, and need glory of God. By this saying He also con-
soled those who were called ; as though lie had said, So far
VER. 14 — 17. ST. MATTHEW. 341
am I from abhorring sinners, that for their sakes only did I
come. Gloss. Or ; Those who were righteous, as Nathanael Gloss, ap
and John the Baptist, were not to be invited to repentance. Anse m'
Or, / came not to call the righteous, that is, the feignedly
righteous, those who boasted of their righteousness as the
Pharisees, but those that owned themselves sinners. Raban.
In the call of Matthew and the Publicans is figured the faith
of the Gentiles who first gaped after the gain of the world,
and are now spiritually refreshed by the Lord ; in the pride
of the Pharisees, the jealousy of the Jews at the salvation of
the Gentiles. Or, Matthew signifies the man intent on tem-
poral gain ; Jesus sees him, when He looks on him with the
eyes of mercy. For Matthew is interpreted ( given/ Levi
' taken/ the penitent is taken out of the mass of the perish-
ing, and by God's grace given to the Church. And Jesus
saith unto him, Follow Me, either by preaching, or by the
admonition of Scripture, or by internal illumination.
14. Then came to Him the disciples of John, say-
ing, Why do we and the Pharisees fast oft, but Thy
disciples fast not ?
1 5, And Jesus said unto them, Can the children of
the bridechamber mourn, as long as the bridegroom
is with them? but the days will come, when the
bridegroom shall be taken from them, and then shall
they fast.
1G. No man putteth a piece of new cloth unto
an old garment, for that which is put in to fill
it up taketh from the garment, and the rent is made
worse.
1 7. Neither do men put new wine into old bottles :
else the bottles break, and the wine runneth out, and
the bottles perish : but they put new wine into new
bottle-, and both arc preserved.
Glo i. When lb bad replied to them respecting eating Glow, ap,
and converse irith sinners, they oezl Assault Him on the
342 GOSPEL ACCORDING TO CHAP. IX.
matter of food ; Then came to Him the disciples of John,
saying, Why do we and the Pharisees fast often, but Thy
disciples fast not? Jeiiome. O boastful enquiry and osten-
tation of fasting much to be blamed, nor cau John's disci-
ples be excused for their taking part with the Pharisees who
they knew had been condemned by John, and for bringing
a false accusation against Him whom they knew their master
had preached. Ciirys. What they say comes to this, Be
it that you do this as Physician of souls, but why do your
disciples neglect fasting and approach such tables? And to
augment the weight of their charge by comparison, they put
themselves first, and then the Pharisees. They farted as
Luke 18, they learnt out of the Law, as the Pharisee spoke, I fast
twice in the week; the others learnt it of John. Raban.
For John drank neither wine, nor strong drink, increasing
his merit by abstinence, because he had no power over
nature. But the Lord who has power to forgive sins, why
should He shun sinners that eat, since He has power to
make them more righteous than those that eat not? Yet
doth Christ fast, that you should not avoid the command ;
but He eats with sinners that you may know His grace and
Aug. ubi power. Aug. Though Matthew mentions only the disciples
sup' of John as having made this enquiry, the words of Mark
rather seem to imply that some other persons spoke of
others, that is, the guests spoke concerning the disciples of
John and the Pharisees — this is still more evident from
Luke 5, Luke ; why then does Matthew here say, Then came unto
Him the disciples of John, unless that they were there among
other guests, all of whom with one consent put this objection
to Him ? Ciirys. Or ; Luke relates that the Pharisees, but
Matthew that the disciples of John, said thus, because the
Pharisees had taken them witli them to ask the question,
as they afterwards did the llerodians. Observe how when
strangers, as before the Publicans, were to be defended,
He accuses heavily those that blamed them ; but when they
brought a charge against His disciples, He makes ana
with mildness. And Jesus sa'ith unto them, Can the children
of the bridegroom mourn as fang as the bridegroom is with
thrui? Before lie had styled Himself Physician, now Bride-
groom, calling to mind the words of John which he had said,
VER. 14 — 17. ST. MATTHEW. 343
He that hath the bride is the bridegroom. Jerome. Christ John 3, 29.
is the Bridegroom and the Church the Bride. Of this spi-
ritual union the Apostles were born ; they cannot mourn so
long as they see the Bridegroom in the chamber with the
Bride. But when the nuptials are past, and the time of
passion and resurrection is come, then shall the children of
the Bridegroom fast. The days shall come ivhen the bride-
groom shall be taken from them, and then shall they fast,
Chrys. He means this ; The present is a time of joy and
rejoicing ; sorrow is therefore not to be now brought forward ;
and fasting is naturally grievous, and to all those that are yet
weak ; for to those that seek to contemplate wisdom, it is
pleasant ; He therefore speaks here according to the former
opinion. He also shews that this they did was not of glut-
tony, but of a certain dispensation. Jerome. Hence some
think that a fast ought to follow the forty days of Passion,
although the day of Pentecost and the coming of the Holy
Spirit immediately bring back our joy and festival. From
this text accordingly, Montanus, Prisca, and Maximilla en-
join a forty days' abstinence after Pentecost, but it is the use
of the Church to come to the Lord's passion and resurrection
through humiliation of the flesh, that by carnal abstinence we
may better be prepared for spiritual fulness. Chrys. Here
again lie confirms what He has said by examples of common
tilings ; No man putteth a patch of undressed cloth into an
old garment ; for it taketh away its wholeness from the
garment, and the rent is made worse ; which is to say, My
disciples are not yet become strong, but have need of much
consideration ; they are not yet renewed by the Spirit. On
men in such a state it is not behoveful to lay a burden
of precepts. Herein He establishes a rule for His disciples,
that they should receive with leniency disciples from out of
the whole world. R.BMIO. By the old garment He means
His disciples, who bad not yet been renewed in all things.
Tin; patch of undressed, that is, of new cloth, means the
. that iSj the Gospel doctrine, of which fasting is
a portion ; and it irai not meet that the stricter ordinances
of fasting ihould ho entrusted to them, Leal they should ho
broken down by tin srity, and forfeit that faith which
thoy had, .i> lie adds, // lahclli its wholeness /'rum the
344
!.I. Af -CORDING TO
CHAP. IX.
Gloss. garment, and the rent is made worse. Gloss. As much as
Belm. ^° say> An undressed patch, that is, a new one, ought not to
be put into an old garment, because it often takes away from
the garment its wholeness, that is, its perfection, and then
the rent is made worse. For a heavy burden laid on one
that is untrained often destroys that good which was in him
before. Remig. After two comparisons made, that of the
wedding and that of the undressed cloth, He adds a third
concerning wine skins; Neither do men put new wine into
old skins. By the old skins He means His disciples, who
were not yet perfectly renewed. The new wine is the
fulness of the Holy Spirit, and the depths of the heavenly
mysteries, which His disciples could not then bear; but
after the resurrection they became as new skins, and were
filled with new wine when they received the Holy Spirit
Acts 2, 13. into their hearts. Whence also some said, These men
are fall of new wine. Ciirys. Herein He also shews us
the cause of those condescending words which He often
addressed to them because of their weakness. Jerome.
Otherwise ; By the old garment and old skins, we must
understand the Scribes and Pharisees ; and by the piece of
new cloth, and new wine, the Gospel precepts, which the
Jews were not able to bear; so the rent was made worse.
Something such the Galatians sought to do, to mix the
precepts of the Law with the Gospel, and to put new wine
into old skins. The word of the Gospel is therefore to
be poured into the Apostles, rather than into the Scribes
and Pharisees, who, corrupted by the traditions of the elders,
were unable to preserve the purity of Christ's precepts.
Gloss. This shews that the Apostles being hereafter to be
replenished with newness of grace, ought not now to be
bound to the old observances. Aug. Otherwise; Every
one who rightly fasts, either humbles his soul in the groan-
ing of prayer and bodily chastisement, or suspends the mo-
tion of carnal desire by the joys of spiritual meditation.
And the Lord here makes answer respecting both kinds
of lasting ; concerning the first, which is in humiliation
of soul, lie says, The children of the bridegroom cannot
■mourn. Of the other which has a feast of the Spirit, He
next speaks, where He says, Xo man putteth a patch of
Gloss,
non occ.
Aug.
Serin.
210. .;.
VER. 14 — 17. ST. MATTHEW. 345
undressed cloth. Then we must mourn because the Bride-
groom is taken away from us. And we rightly mourn if we
burn with desire of Him. Blessed they to whom it was
granted before His passion to have Him present with them,
to enquire of Him what they would, to hear what they ought
to hear. Those days the fathers before His coming sought to
see, and saw them not, because they were placed in another
dispensation, one in which He was proclaimed as coming,
not one in which He was heard as present. For in us was
fulfilled that He speaks of, The days shall come when ye Luke 17,
shall desire to see one of these days, and shall not be able. 22#
Who then will not mourn this ? Who will not say, My tears Ps. 42, 3.
have been my meat day and night, while they daily say unto
me, Where is now thy God? With reason then did the
Apostle seek to die and to be with Christ. Aug. That Aug. de
Matthew writes here mourn, where Mark and Luke write Ev?!! 27.
fast, shews that the Lord spake of that kind of fasting which
pertains to humbliug one's self in chastisement ; as in the
following comparisons He may be supposed to have spoken
of the other kind which pertains to the joy of a mind wrapt
in spiritual thoughts, and therefore averted from the food of
the body ; shewing that those who are occupied about the
body, and owing to this retain their former desires, are not
fit for this kind of fasting. Hilary. Figuratively ; This His
answer, that while the Bridegroom was present with them,
His disciples needed not to fast, teaches us the joy of His
-once, and the sacrament of the holy food, which none
shall lack, while He is present, that is, while one keeps
1st in the eye of the mind. He says, they shall fast when
He is taken away from them, because all who do not believe
that Christ i> risen, shall not have the food of life. For in
the faith of the resurrection the sacrament of the heavenly
id i^ received. JflROMl. Or; When He has departed
from at for OUT sin>, then is a fast to be proclaimed, then is
uraing to be put on. Hilary. By these examples He
shews thai neither our souls nor bodies, being so weakened
by inye of -in, are capable of the saerainents of the
El a ban. The different comparison! all refer
t<> the same thing, and yet are they different; the garment
by which ire are covered abroad lignifiei our good irorl
3-IG GOSPEL ACCORDING TO CHAP. IX.
which wc perform when we are abroad ; the wine with
which we arc refreshed within is the fervor of faith and
charity, which creates us anew within.
18. While He spake these things unto them, be-
hold, there came a certain ruler, and worshipped Him,
saying, My daughter is even now dead : but come
and lay Thy hand upon her, and she shall live.
19. And Jesus arose, and followed him, and so did
His disciples.
20. And, behold, a woman, which was diseased
with an issue of blood twelve years, came behind
Him, and touched the hem of His garment :
21. For she said within herself, If I may but touch
His garment, I shall be whole.
22. But Jesus turned Him about, and wThen lie
saw her, He said, Daughter, be of good comfort ; thy
faith hath made thee whole. And the woman was
made whole from that hour.
Chrys. Chrys. After His instructions He adds a miracle, which
xxxi>' should mightily discomfit the Pharisees, because he who
came to beg this miracle was a ruler of the synagogue, and
the mourning was great, for she was his only child, and of
the age of twelve years, that is, when the flower of youth
begins; While He spake these things nnio them, behold,
Aug.de there came one of their chief men unto Him. Aug. This
Ev"Sii 28 narrative is given both by Mark and Luke, but in a quite
different order ; namely, when after the casting out of the
daemons and their entrance into the swine, He had returned
across the lake from the country of the Gerascnes. Now
Mark does indeed tell us that this happened after lie had
recrosscd the lake, but how long after he does not determine.
Unless there had been some interval of time, that could not
have taken place that Matthew relates concerning the feast
in his house. After this, immediately follows that concern-
ing the ruler of the s\ QagOgue's daughter. W t Ik- ruler came
to Him while He was yet speaking that of the new patch,
VER. 18 — 22. ST. MATTHEW. 347
and the new wine, then no other act of speech of His inter-
vened. And in Mark's account, the place where these things
might come in, is evident. In like manner, Luke does not
contradict Matthew ; for what he adds, And behold a man, Mat. 8,
whose name was Jairus, is not to be taken as though it *
followed instantly what had been related before, but after
that feast with the Publicans, as Matthew relates. While
He spake these things unto them, behold, one of their chief
men, namely, Jairus, the ruler of the synagogue, came to
Him, and worshipped Him, saying, Lord, my daughter is
even now dead. It should be observed, lest there should
seem to be some discrepancy, that the other two Evan-
gelists represent her as at the point of death, but yet
not dead, but so as afterwards to say that there came
afterwards some saying, She is dead, trouble not the Master,
for Matthew for the sake of shortness represents the Lord as
having been asked at first to do that which it is manifest He
did do, namely, raise the dead. He looks not at the words
of the father respecting his daughter, but rather his mind.
For he had so far despaired of her life, that he made his
request rather for her to be called to life again, thinking
it impossible that she, whom he had left dying, should be
found yet alive. The other two then have given Jairus'
words ; Matthew has put what he wished and thought.
Indeed had either of them related that it was the father
himself that said that Jesus should not be troubled for she
was now dead, in that case the words that Matthew has
given would not have corresponded with the thoughts of
the ruler. But we do not read that he agreed with the
Lgers. Hence we learn a thing of the highest
necessity, that we should look at nothing in any man's
words, but his meaning to which his words ought to be
Bubterfient ; and no man gives a false account when he
a man's meaning in words other than those actually
used* Chkyb. Or; The ruler says, she is dead, exaggerating
calamity. Aj it i> the manner of those that prefer a
ition to magnify their d and to represent them
as Something more than they really are, in order to gain
compassion of those to irhora they make supplication \
whence he adds, ///// com€ find hii/ Thy hand upon htrl and
318 GOSPEL ACCORDING TO CHAP. IX.
she shall live. See his dulness. He begs two things of
Christ, to come, and to lay His hand upon her. This was
what Naaman the Syrian required of the Prophet. For
they who are constituted thus hard of heart have need of
sight and things sensible. Remig. We ought to admire and
at the same time to imitate the humility and mercifulness of
the Lord ; as soon as ever He was asked, He rose to follow
him that asked ; And Jesus rose, and followed him. Here
is instruction both for such as are in command, and
such as are in subjection. To these He has left an ex-
ample of obedience ; to those who are set over others
He shews how earnest and watchful they should be in
teaching; whenever they hear of any being dead in spirit,
they should hasten to Him; And His disciples went with
Him. Chrys. Mark and Luke say that He took with
Him three disciples only, namely, Peter, James, and John ;
He took not Matthew, to quicken his desires, and because
1 arext- he was yet not perfectly minded l ; and for this reason He
sJalc°iiie- honours these three, that others may become like-minded.
vos- It was enough meanwhile for Matthew to see the things
that were done respecting her that had the issue of blood,
concerning whom it follows ; And, behold, a woman ivho
had suffered an issue of blood twelve years, came behind
and touched the hem of His garment. Jerome. This woman
that had the flux came to the Lord not in the house,
nor in the town, for she was excluded from them by the
Law, but by the way as He walked ; thus as He goes to
heal one woman, another is cured. Chrys. She came not
to Christ with an open address through shame concerning
this her disease, believing herself unclean ; for in the Law
this disease was esteemed highly unclean. For this reason
she hides herself. Hemic. In which her humility must be
praised, that she came not before His face, but behind, and
judged herself unworthy to touch the Lord's feet, yea, she
touched not 1 1 is whole garment, but the hem only; for the
Lord wore a hem according to the command of the Law.
So the Pharisees also wore hems which they made large,
and in some they Inserted thorns, But the Lord's hem was
not made to wound, but to heal, and therefore it follows,
For she said within herself If I can hut touch His garment,
VER. 18 — 22. ST. MATTHEW. 349
I shall be made ivhole. How wonderful her faith, that
though she despaired of health from the physicians, on
whom notwithstanding she had exhausted her living, she
perceived that a heavenly Physician was at hand, and there-
fore bent her whole soul on Him ; whence she deserved
to be healed ; But Jesus turning and seeing her, said, Be
of good cheer, daughter, thy faith hath made thee whole.
B/ABAN. What is this that He bids her, Be of good cheer,
seeing if she had not had faith, she would not have sought
healing of Him? He requires of her strength and per-
severance, that she may come to a sure and certain salva-
tion. Chrys. Or because the woman was fearful, therefore
He said, Be of good cheer. He calls her daughter, for her
faith had made her such. Jerome. He said not, Thy faith
shall make thee whole, but, hath made thee whole ; for
in that thou hast believed, thou art already made whole.
Chrys. She had not yet a perfect mind respecting Christ,
or she would not have supposed that she could be hid from
Him; but Christ would not suffer her to go away un-
observed, not that He sought fame, but for many reasons.
First, He relieves the woman's fear, that she should not be
pricked in her conscience as though she had stolen this
boon ; secondly, He corrects her error in supposing she
could be hid from Him ; thirdly, He displays her faith to
all for their imitation; and fourthly, He did a miracle, in
that He shewed He knew all things, no less than in drying
the fountain of her blood. It follows, And the woman was
made whole from that hour. Gloss. This must be under- Gloss, ap.
stood as the time in which she touched fhe hem of His " m*
garment, not in which Jesus turned to her; for she was
already healed, as the other Evangelists testify, and as may
be inferred from the Lord's words. Hilary. Herein is to
ed the marvellous virtue of the Lord, that the
that dwelt in His body should give healing to things
perishable, and the heavenly energy extended even through
o\ His garments j for God is not comprehensible
that He should he shut in by a body. For His taking a
body onto Him did not confine His power, hnt II i ^ power
took npon it ;i frail body lor our redemption. Figuratively,
this ruler h to be understood as the Law, whieh prays the
350 GOSPEL ACCORDING TO CHAP. IX.
Lord that He would restore life to the dead multitude which
it had brought up for Christ, preaching that His coming
Raban. was to be looked for. Raban. Or ; The ruler of the syna-
Beda.C g°gue signifies Moses ; he is named Jairus, ' illuminating/
or, 'that shall illuminate,' because he received the words
of life to give to us, and by them enlightens all, being
himself enlightened by the Holy Spirit. The daughter of
the ruler, that is, the synagogue itself, being as it were in
the twelfth year of its age, that is, in the season of puberty,
when it should have borne spiritual progeny to God, fell
into the sickness of error. While then the Word of God is
hastening to this ruler's daughter to make whole the sons of
Israel, a holy Church is gathered from among the Gentiles,
which while it was perishing by inward corruption, received
by faith that healing that was prepared for others. It should
be noted, that the ruler's daughter was twelve years old, and
this woman had been twelve years afflicted ; thus she had
begun to be diseased at the very time the other was born ;
so in one and the same age the synagogue had its birth
among the Patriarchs, and the nations without began to be
polluted with the pest of idolatry. For the issue of blood
may be taken in two ways, either for the pollution of
idolatry, or for obedience to the pleasures of flesh and blood.
Thus as long as the synagogue flourished, the Church lan-
guished ; the falling away of the first was made the sal-
vation of the Gentiles. Also the Church draws nigh and
touches the Lord, when it approaches Him in faith. She
believed, spake her belief, and touched, for by these three
things, faith, word, and deed, all salvation is gained. She
John 12, came behind Him, as He spake, If any one serve Me, let
26- linn follow Me; or because, not having seen the Lord pre-
sent in the flesh, when the sacraments of His incarnation
were fulfilled, she came at length to the grace of the know-
ledge of Him. Thus also she touched the hem of His
garment, because the Gentiles, though they had not seen
Christ in the ilesh, received the tidings of His incarnation.
The garment of Christ is put for the mystery of His incar-
nation, wherewith His Deity is clothed; the hem of His
garment are the words that hang upon His incarnation. She
touches not the garment, but the hem thereof; because she
VER, 23 26. ST. MATTHEW. 351
saw not the Lord in the flesh, but received the word of the
incarnation through the Apostles. Blessed is he that touches
but the uttermost part of the word by faith. She is healed
while the Lord is not in the city, but while He is yet on the
way ; as the Apostles cried, Because ye judge yourselves Acts 13,
univorthy of eternal life, lo, we turn to the Gentiles. And 46,
from the time of the Lord's coming the Gentiles began to
be healed.
23. And when Jesus came into the ruler's house,
and saw the minstrels and the people making a noise,
24. He said unto them, Give place : for the maid
is not dead, but sleepeth. And they laughed Him to
scorn.
25. But when the people were put forth, He went
in, and took her by the hand, and the maid arose.
26. And the fame hereof went abroad into all that
land.
Gloss. After the healing of the woman with the issue of Gloss.
blood, follows the raising of the dead ; And when Jesus was non occ*
come into the rulerys house. Chrys. We may suppose that
He proceeded slowly, and spake longer to the woman whom
He had healed, that He might suffer the maid to die, and
thus an evident miracle of restoring to life might be wrought.
In the case of Lazarus also He waited till the third day.
And. wlia a He saw the minstrels and the people making a
" ; this was a proof of her death. AMBBOSB. For by the Ambros.
ancient custom minstrels were engaged to make lament- 8 m
ation for the dead. Cur vs. But Christ put forth all the
pipers, but took in the parents, that it might not be said
that He had healed her by any other means; and before the
i ing to life He excite* their expectations by His words,
aid, Gfive place: for the maid is not dead, but
ileepeth* Bidb. As though He had said, To you she is Bad*
!, but to God who lias power to give life, she ileepi only,
both ill soul and bod). CSBYS. By this laying, He soothes
tin: minds of thoM that, were present, and BheWI that it is
to Hun l ■ the dead, the like lie did ID the Cf
352 GOSPEL ACCORDING TO CHAP. IX.
John 11, of Lazarus, Our friend Lazarus sleepeth. This was also a
lesson to them not to be afraid of death ; forasmuch as lie
Himself also should die, He made His disciples learn in the
persons of others confidence and patient endurance of death.
For when lie was near, death was but as sleep. When He
had said this, They mocked Him. And He did not rebuke
their mocking ; that this mocking, and the pipes and all
other things, might be a proof of her death. For ofttimes at
His miracles when men would not believe, lie convicted
them by their own answers ; as in the case of Lazarus, when
He said, Where have ye laid him ? so that they that answered,
Come and see, and, He stinketh, for he hath now been dead
four days, could no longer disbelieve that He had raised
a dead man. Jerome. They that had mocked the Reviver
were not worthy to behold the mystery of the revival ; and
therefore it follows, And when the multitude was put forth,
He entered, and took her by the hand, and the maid arose.
Chrys. He restored her to life not by bringing in another
soul, but by recalling that which had departed, and as it
were raising it from sleep, and through this sight preparing
the way for belief of the resurrectiou. And He not only re-
stores her to life, but commands food to be given her, as the
other Evangelists relate, that that which was done might be
seen to be no delusion. And the fame of Him went abroad
Gloss. into all that country. Gloss. The fame, namely, of the great-
ness and novelty of the miracle, and its established truth ;
so that it could not be supposed to be a forgery.
Hilary. Mystically ; The Lord enters the ruler's house,
that is, the synagogue, throughout which there resounded in
the songs of the Law a strain of wailing. Jerome. To this
day the damsel lies dead in the ruler's house; and they that
seem to be teachers are but minstrels singing funeral dirges.
The Jews also arc not the crowd of believers, but of people
making a noise. But when the fulness of the Gentiles -shall
come in, then all Israel shall be saved. Hilary. But that
the number of the elect might be known to be but few out
of the whole body of believers, the multitude is put forth ;
the Lord indeed would that they should be saved, but they
mocked at His sayings and actions, and so were not worthy
to be made partakers of His resurrection. Jerome, lie
lion occ.
VER. 27 31. ST. MATTHEW. 353
took her by the hand, and the maid arose ; because if the
hands of the Jews which are denied with blood be not first
cleansed, their synagogue which is dead shall not revive.
Hilary. His fame went about into all that country ; that
is, the salvation of the elect, the gift and works of Christ
are preached. Rabax. Morally; The damsel dead in the
house is the soul dead in thought. He says that she is
asleep, because they that are now asleep in sin may yet
be roused by penitence. The minstrels are flatterers who
cherish the dead. Greg. The multitude are put forth that Greg.Mor.
the damsel may be raised ; for unless the multitude of xvm' *
worldly cares is first banished from the secrets of the heart,
the soul which is laid dead within, cannot rise again.
Raban. The maiden is raised in the house with few to
witness, the young man without the gate, and Lazarus in
the presence of many ; for a public scandal requires a pub-
lic expiation ; a less notorious, a lesser remedy ; and secret
sins may be done away by penitence.
27. And when Jesus departed thence, two blind
men followed Him, crying, and saying, Thou Son
of David, have mercy on us.
28. And when He was come into the house, the
blind men came to Him : and Jesus saith unto them,
Believe ye that I am able to do this ? They said
unto Him, Yea, Lord.
29. Then touched He their eyes, saying, According
to your faith be it unto you.
30. And their eyes were opened : and Jesus straitly
charged them, saying, See that no man know it.
31. But they, when they were departed, spread
abroad His fame in all that country.
J i ion. The miracles that had gone before of the ruler's
daughter, and the woman with the issue of blood, arc now
followed by that of two blind men, that what death and dit-
i had there witnessed, that biindnesi might now witne
And <is Jesus paaed thence, that is, from the ruler's bou
\OL. I. 2 A
354 GOSPEL ACCORDING TO CHAP. IX.
there followed Ilini two blind men, crying, and saying, Have
Chryp. mercy on us, Thou Son of Lavid. Ciirys. ITere is no small
xxxii '" charge against the Jews, that these men, having lost their
sight, yet believe by means of their hearing only; while they
who had sight, would not believe the miracles that were
done. Observe their eagerness ; they do not simply come
to Him, but with crying, and asking for nothing but mercy ;
they call Him Son of David, because that scorned to be
a name of honour. Remig. Rightly they call Him Son of
David, because the Virgin Mary was of the line of David.
Jerome. Let Marcion and Manichseus, and the other here-
tics who mangle the Old Testament, hear this, and learn
that the Saviour is called the Son of David ; for if He was
not born in the flesh, how is He the Son of David? Chry^.
Observe that the Lord oftentimes desired to be asked to
heal, that none should think that He was eager to seize an
occasion of display. Jerome. Yet were they not healed by
the way-side and in passing as they had thought to be ; but
when He was entered into the house, they come unto Him ;
and first their faith is made proof of, that so they may re-
ceive the light of the true faith. And when He ivas come
into the house, the blind men came unto Him ; and Jesus said
unto them, Believe ye that I am able to do this? Chrys.
Here again He teaches us to exclude the desire of fame ;
because there was a house hard bv, He takes them there
to heal them apart. Remig. He who was able to i;ivc
sight to the blind, wras not ignorant whether they be-
lieved; but He asked them, in order that the faith which
they bare in their hearts, being confessed by their mouth
might be made deserving of a higher reward, according to
Rom. 10, that of the Apostle, By the mouth confession is made unto sal-
vation. Chrys. And not for this reason only, but that He
might make manifest that they were worthy of healing, and
that none might object, that if mercy alone saved, then ought
all to be saved. Therefore also He requires faith of them,
that He may thereby raise their thoughts higher; they had
called Him the Son of David, therefore He iustructs them
that they should think higher things of Him. Thus He
does not say to them, Believe ye that I can ask the Father?
But, Believe ye that I am able to do this ? They say unto
VER. 27 — 31. ST. MATTHEW. 355
him, Yea, Lord. They call Him no more Son of David, but
exalt Him higher, and confess His dominion. Then He
lays His hand upon them ; as it follows, Then He touched
their eyes, saying, According to your faith be it unto you.
This He says confirming their faith, and testifying that what
they had said were not words of flattery. Then follows the
cure, And their eyes were opened. And after this, His in-
junction that they should tell it to no man; and this not
a simple command, but with much earnestness, And Jesus
straitly charged them, saying, See that no man know it ; but
they went forth, and spread abroad the fame of Him through
the whole country. Jerome. The Lord from humility shun-
ning the fame of His glorious works, gave them this charge,
and they from gratitude cannot be silent respecting so great
benefit. Chrys. That He said to another man, Go, and Luke 8,39.
proclaim the glory of God, is not contrary to this ; for what
He would teach is, that we should hinder those that would
commend us for ourselves. But when it is the Lord's glory
that is to be praised, we ought not to forbid, but to pro-
mote it ourselves. Hilary. Or He enjoins silence on the
blind men, because to preach was the Apostles' office.
Greg. We must enquire how this is that the Almighty, Greg.Mor.
whose will and power are co-extensive, should have here XIX'
willed that His excellent works should be hid in silence,
and is yet preached against His will, as it wrere, by these
men who have received their sight. It is only that He
herein has left an example to His servants who follow Him,
that they should desire their own good deeds to be hid, and
that notwithstanding they should be made known against
their will, that others may profit by their example. They
should then be hid by design, and published of compulsion ;
their concealment is by our own watchfulness, their betrayal
is for others' profit.
Bimio. Allegorically ; By these two blind men are denoted
the two nations of .lews and Gentiles, or the two nations of
the Jewish race; for in the time ofBoboam his kingdom ■
split into two parts. Out of both nations inch as believed
on Him Christ gave sight to in the house, by which
and bnrchj for without the unity of the Church
no man can be sa\ed. And they of the Jews who had
356 GOSPBL \((()1U)IXG TO CHAP. IX.
believed the Lord's coming spread the knowledge thereof
throughout the whole earth. Raban. The house of the
ruler is the Synagogue which was ruled by Moses; the
house of Jesus is the heavenly Jerusalem. As the Lord
passed through this world and was returning to His own
house, two blind men followed Him ; that is, when the
Gospel was preached by the Apostles, many of the Jews
and Gentiles began to follow Him. But when He ascended
into Heaven, then He entered His house, that is, into the
confession of one faith which is in the Catholic Church, and
in that they were enlightened.
32. As they went out, behold, they brought to
Him a dumb man possessed with a devil.
33. And when the devil was cast out, the dumb
spake : and the multitudes marvelled, saying, It was
never so seen in Israel.
34. But the Pharisees said, He casteth out devils
through the prince of the devils.
35. And Jesus went about all the cities and
villages, teaching in their synagogues, and preach-
ing the Gospel of the kingdom, and healing every
sickness and every disease among the people.
Remig. Observe the beautiful order of His miracles; how
after He had given sight to the blind, He restored speech
to the dumb, and healed the possessed of the daemon ; by
which He shews Himself the Lord of power, and the author
Is. 35, 6. of the heavenly medicine. For it was said by Isaiah, Then
shall the eyes of the blind be opened, the ears of the deaf shall
be unstopped, and the tongue of the dumb loosed. Whence
it is said, When the// were gone forth, they brought unto
lii m a man dinnh, and possessed with a da'/non. JeROMK.
Ku><phs. The Greek word here is more frequent in common speech
in the sense of * deaf/ but it is the manner of Scripture
to use it indifferently as either. Cm; vs. This was not a
mere natural defect; but was from the malignity of the
daemon ; and therefore he needed to be brought of others,
VER. 32 — 35. ST. MATTHEW. 357
for he could not ask any thing of others as living without
voice, and the dsemon chaining his spirit together with his
tongue. Therefore Christ does not require faith of him, but
immediately healed his disorder ; as it follows, And when
the daemon was cast out, the dumb spake. Hilary. The
natural order of things is here preserved ; the dsemon is first
cast out, and there the functions of the members proceed.
And the multitude marvelled, saying, It was never so seen
in Israel. Chrys. They set Him thus above others, because
He not only healed, but with such ease, and quickness; and
cured diseases both infinite in number, and in quality in-
curable. This most grieved the Pharisees, that they set
Him before all others, not only those that then lived, but
all who had lived before, on which account it follows, But
the Pharisees said, lie casteth out dcemons through the Prince
of daemons . Remig. Thus the Scribes and Pharisees denied
such of the Lord's miracles as they could deny; and such as
they could not they explained by an evil interpretation,
according to that, In the multitude of thy excellency thy Ps. 66, 3.
enemies shall lie unto thee. Chrys. What can be more
foolish than this speech of theirs? For it cannot be pre-
tended that one dsemon would cast out another; for they are
wont to consent to one another's deeds, and not to be at
variance among themselves. But Christ not only cast out
daemons, but healed the lepers, raised the dead, forgave
sin-, preached the kingdom of God, and brought men to
the Father, which a daemon neither could nor would do.
w. Figuratively; As in the two blind men were denoted
both nations, Jews and Gentiles, so in the man dumb and
afflicted with the daemon is denoted the whole human race.
HlLABT. Or; By the dumb and deaf, and dsemoniac, is
signified the Gentile world, needing health in every part;
for sunk in evil of every kind, they are afflicted with disease
of erery part of the body. Rbmiq. For the Gentiles were
(luinh; not being able to open their month in the con-
ion of the true faith, and the praises of the Creator, or
in paying worship to dumb idols they were made
onto them. They were afflicted with a dasmon, because
b) dying in unbelief thi e made subject to the po
of il,. Devil. Hilary. Bui by the knowledge of Ood tin
358 GOSPEL ACCORDING TO CHAI\ IX.
frenzy of superstition being chased away, the sight, the
hearing, and the word of salvation is brought in to them.
Jerome. As the blind receive light, so the tongue of the
dumb is loosed, that he may confess Him whom before he
denied. The wonder of the multitude is the confession of
the nations. The scoff of the Pharisees is the unbelief of
the Jews, which is to this day. Hilary. The wonder of the
multitude is followed up by the confession, It was never
so seen in Israel; because he, for whom there was no help
under the Law, is saved by the power of the Word. Remig.
They who brought the dumb to be healed by the Lord,
signify the Apostles and preachers, who brought the Gentile
Aug.de people to be saved before the face of divine mercy. Aug.
ii°29 V* ^ms account °f the two blind men and the dumb daemon
is read in Matthew only. The two blind men of whom the
others speak are not the same as these, though something
similar was done with them. So that even if Matthew had
not also recorded their cure, we might have seen that this
present narrative was of a different transaction. And this
we ought diligently to remember, that many actions of our
Lord are very much like one another, but are proved not to
be the same action, by being both related at different times
by the same Evangelist. So that when we find cases in
which one is recorded by one Evangelist, and another by
another, and some difference which we cannot reconcile
between their accounts, we should suppose that they are like,
but not the same, events.
36. But when lie saw the multitudes, He was
moved with compassion on them, because they
fainted, and were scattered abroad, as sheep having
no shepherd.
37. Then saith lie unto His disciples, The harvest
truly is plenteous, but the labourers are few ;
38. Pray ye therefore the Lord of the harvest, that
He will send forth labourers into His harvest.
Ciikys. The Lord would refute bv actions the charge of
the Pharisees, who said, lie cdstcUi out dannons by the
VER. 36 — 38. ST. MATTHEW. 359
Prince of the daemons; for a daemon having suffered rebuke,
does not return good but evil to those who have not shewn
him honour. But the Lord on the other hand, when He has
suffered blasphemy and contumely, not only does not punish,
but does not utter a hard speech, yea He shews kindness to
them that did it, as it here follows, And Jesus went about
all their towns and villages. Herein He teaches us not to
return accusations to them that accuse us, but kindness.
For he that ceases to do good because of accusation, shews
that his good has been done because of men. But if for
God's sake you do good to your fellow servants, you will
not cease from doing good whatever they do, that your
reward may be greater. Jerome. Observe how equally in
villages, cities, and towns, that is to great as well as small,
He preaches the Gospel, not respecting the might of the
noble, but the salvation of those that believe. It follows,
Teaching in their synagogues ; this was His meat, going about
to do the will of His Father, and saving by His teaching such
as yet believed not. Gloss. He taught in their synagogues Gloss.
the Gospel of the Kingdom, as it follows, Preaching the non occ*
Gospel of the Kingdom. Remig. Understand, ' of God ;'
for though temporal blessings are also proclaimed, yet they
are not called The Gospel. Hence the Law was not called a
Gospel, because to such as kept it, it held out not heavenly,
but earthly, goods. Jekomb. He first preached and taught,
and then proceeded to heal sicknesses, that the works might
convince those who would not believe the words. Hence
it follows, Jfra/ing every sickness and every disease, for to
Him alone nothing is impossible. Gloss. By disease we Gloss, ap.
may understand complaints of long standing, by sickness L' ll1-
any infirmity. Remio. It should be known that those
whom He healed outwardly in their bodies, He also healed
inwardly in their souls. Others cannot do this of their own
power, but can by GfooYa Lrracc. ChRYB. Nor docs Christ's
goodness real here, but lie manifests lli.^ c-ivc for them,
opening the bowels of His mercy towards them; whence it
follows, And seeing the multitudes, J/r had compassion upon
them. Herein Christ shewa in Himself the dis-
ition of the good shepherd and not thai of the hireling,
Whj He pitied them is added, Because they were troubled1,1 ftssti.
360 GOSPEL ACCORDING TO CHAP. IX.
ijacentes. and sick1 as sheep that have no shepherd — troubled either
Gloss, ap. by daemons, or by divers sicknesses and infirmities. Gl<»--.
Or, troubled by daemons, and sick, that is, benumbed and
unable to rise; and though they had shepherds, yet they
were as though they had them not. Chrys. This is an
accusation against the rulers of the Jews, that being shep-
herds they appeared like wolves; not only not improving
the multitude, but hindering their progress. For when the
multitude marvelled and said, It was never so seen in Israel,
these opposed themselves, saying, He casteth out dcemons by
the prince of the dcemons. Hemic But when the Son of God
Vid. Ps. looked down from heaven upon the earth, to hear the groans
' 9' of the captives, straight a great harvest began to ripen ;
for the multitude of the human race would never have come
near to the faith, had not the Author of human salvation
looked down from heaven ; and it follows, Then said He unto
His disciples, The harvest truly is great, but the labourers
Gloss, ap. are few. Gloss. The harvest are those men who can be
nse m. reapec[ ^y ^]ie preachers, and separated from the number of
the damned, as grain is beaten out from the chaff that it
may be laid up in granaries. Jerome. The great har
denotes the multitude of the people ; the few labourers, the
want of instructors. Remig. For the number of the Apostles
was small in comparison of so great crops to be reaped.
The Lord exhorts His preachers, that is, the Apostles and
their followers, that they should daily desire an increase of
their number; Pray ye therefore the Lord of the harvest,
that He would send forth labourers into His harvest. Chbys,
He privately insinuates Himself to be the Lord ; for it is He
Himself who is Lord of the harvest. For if He sent the
Apostles to reap what they had not sown, it is manifest that
He sent them not to reap the tilings of others, but what He
had sown by the Prophets. But since the twelve Apostles
are the labourers, He said, Fray ye the Lord of the harvest,
that lie would send labourer* into His harvest; and notwith-
standing He added none to their number, but rather He
multiplied those twelve many times, not by increasing their
numbers, but by giving them more abundant grace. Remig.
Or, lie then increased their number when lie chose the
seventy and two, and then when many preachers were made
VER. 36 — 38. ST. MATTHEW. 361
what time the Holy Spirit descended upon the believers.
Chrys. He shews us that it is a great gift that one should
have the power of rightly preaching, in that He tells them
that they ought to pray for it. Also we are here reminded
of the words of John concerning the threshing-floor, and the
fan, the chaff, and the wheat.
Hilary. Figuratively ; When salvation was given to
the Gentiles, then all cities and towns were enlightened
by the power and entrance of Christ, and escaped every
former sickness and infirmity. The Lord pities the people
troubled with the violence of the unclean Spirit, and sick
under the burden of the Law, and having no shepherd
at hand to bestow on them the guardianship of the Holy
Spirit. But of that gift there was a most abundant fruit,
whose plenty far exceeded the multitude of those that
drank thereof; how many soever take of it, yet an inex-
haustible supply remains ; and because it is profitable that
there should be many to minister it, He bids us ask the Lord
of the harvest, that God would provide a supply of reapers
for the ministration of that gift of the Holy Spirit which was
made ready; for by prayer this gift is poured out upon us
from God.
CHAP. X.
1. And when He had called unto Him His twelve
disciples, He gave them power against unclean spirits,
to cast them out, and to heal all manner of sickness
and all manner of disease.
2. Now the names of the twelve apostles are
these ; The first, Simon, who is called Peter, and
Andrew his brother ; James the son of Zebedee,
and John his brother ;
3. Philip, and Bartholomew ; Thomas, and Mat-
thew the Publican ; James the son of Alphseus, and
Lebbseus, whose surname was Thadda?us ;
4. Simon the Canaanite, and Judas Iscariot, who
also betrayed Him.
Gloss, ord. Gloss. Prom the healing of Peter's wife's mother to this
place there has been a continued succession of miracles ;
and they were done before the Sermon upon the Mount, as
we know for certain from Matthew's call, which is placed
among them ; for he was one of the twelve chosen to the
Apostleship upon the mount. He here returns to the order
of events, taking it up again at the healing of the centurion's
servant; Baying, And calling to Him His twelve disciples*
Kemig. The Evangelist had related above that the Lord
exhorted His disciples to pray the Lord of the harvest to
send labourers into His vineyard; and He now seems to be
fulfilling what lie had exhorted them to. For the number
twelve is a perfect number, being made up of the number
six, which has perfection because it is formed of its own
purls, one, two, three, multiplied into one another; and the
*T. §
VER. 1 — 4. GOSPEL ACCORDING TO ST. MATTHEW. 363
number six when doubled amounts to twelve. Gloss. And Vid. Greg,
this doubling seems to have some reference to the two pre- Ev.xvii.l.
cepts of charity, or to the two Testaments. Bede. For the
number twelve, which is made up of three into four, denotes
that through the four quarters of the world they were to
preach the faith of the Holy Trinity. Raban. This number Cf. Ter-
is typified by many things in the Old Testament ; by the Marc, iv.*
twelve sons of Jacob, by the twelve princes of the children 13*
of Israel, by the twelve running springs in Helim, by the
twelve stones in Aaron's breastplate, by the twelve loaves of
the shew-bread, by the twelve spies sent by Moses, by the
twelve stones of which the altar was made, by the twelve
stones taken out of Jordan, by the twelve oxen which bare
the brazen sea. Also in the New Testament, by the twelve
stars in the bride's crown, by the twelve foundations of
Jerusalem which John saw, and her twelve gates. Chrys.
He makes them confident not only by calling their ministry
a sending forth to the harvest, but by giving them strength
for the ministry; whence it follows, He gave them power
over all unclean spirits to cast them out, and to heal every
sickness and every disease. Remig. Wherein is openly shewed
that the multitude were troubled not with one single kind
of affliction, but with many, and this was His pity for the
multitude, to give His disciples power to heal and cleanse
them. JeHome. A kind and merciful Lord and Master
docs not envy His servants and disciples a share in His
powers. As Himself had cured every sickness and disease,
lie imparted the same power to His Apostles. But there
wide difference between having and imparting, between
giving and receiving. Whatever He does He does with
the power of a master, whatever they do it is with con-
on of their own weakness, as they speak, In the name Acts 3, 6.
of Je$U$ rise and wMt A catalogue of the names of the
Apoetlei is given, that all false Apostles might be excluded.
The names of tin- twelve Apostles arc these; First, Simon
who is called Peter, and Andrew his brother* To arras
them in Ordei rding to their merit is His alone who
•he secreta of all hearts. Bnt Simon i> placed
•, having the surname of Titer given to distinguish him
from the Other Simon mi maim d ( 'ha nana us, from t he villa
36 A GOSrEL ACCORDING TO CHAP. X.
of Chana in Galilee where the Lord turned the water into
Rai>an. wine. Raban. The Greek or Latin ' Petrus' is the same
P I 1 P N 3.
as the Syriac Cephas, in both tongues the word is derived
lCor.10,4. from a rock; undoubtedly that of which Paul speaks, And
Remig.ap. that rock was Christ. Remig. There have been some who
in this name Peter, which is Greek and Latin, have sought
a Hebrew interpretation, and would have it to signify,
'Taking off the shoe/ or 'unloosing,' or 'acknowledging.'
But those that say this are contradicted by two facts. First,
that the Hebrew has no letter P, but uses PH instead.
Thus Pilate they call Philate. Secondly, that one of the
Evangelists has used the word as an interpretation of Ce-
Jolml,42. phas; The Lord said, Thou shalt be called Cephas, on which
the Evangelist adds, which being interpreted is Petrus. Simon
is interpreted ' obedient/ for he obeyed the words of An-
drew, and with him came to Christ, or because he obeyed
the divine commands, and at one word of bidding fol-
lowed the Lord. Or as some will have it, it is to be inter-
preted, 'Laying aside grief/ and 'hearing painful things/
for that on the Lord's resurrection he laid aside the grief
he had for His death; and he heard sorrowful things when
John 21, the Lord said to him, Another shall gird thee} and shall
18
carry thee whither thou wouldest not.
And Andrew his brother. Chrys. This is no small honour
(done to Peter). He places Peter from his merit, Andrew
from the nobility he had in being the brother of Peter.
Mark names Andrew next after the two heads, namely,
Peter and John, but this one not so; for Mark has arranged
them in order of dignity. Remig. Andrew is interpreted
'manly/ for as in Latin 'virilis' is derived from ' vir/ so
in Greek Andrew is derived from avjjp. Rightly is he called
manly, who left all and followed Christ, and manfully per-
severed in His commands. Jerome. The Evangelist couples
the names throughout in pairs. So he puts together Peter
and Andrew, brothers not so much according to the flesh
as in spirit; James and John who left their father after
the flesh to follow their true Father; James the son of
Zebedee and John his broth lie ealls him the son of
Zebedee, to distinguish him from the other James the son
of AlphaeoB. Chbys. Observe that he docs not place them
VER. 1 — 4. ST. MATTHEW. 365
according to their dignity; for to me John would seem to
be greater not than others only, but even than his brother.
Remig. James is interpreted ' The supplanter/ or 'that
supplanteth;' for he not only supplanted the vices of the
flesh, but even contemned the same flesh when Herod put
him to death. John is interpreted 'The grace of God/
because he deserved before all to be loved by the Lord ;
whence also in the favour of His especial love, he leaned at
supper in the Lord's bosom.
Philip and Bartholomew. Philip is interpreted, * The e Beda.
mouth of a lamp/ or ' of lamps/ because when he had been
enlightened by the Lord, he straightway sought to com-
municate that light to his brother by the means of his
mouth. Bartholomew is a Syriac, not a Hebrew, name,
and is interpreted 'The son of Him that raiseth water3/
that is, of Christ, who raises the hearts of His preachers
from earthly to heavenl}- things, and hangs them there,
that the more they penetrate heavenly things, the more
they should steep and inebriate the hearts of their hearers
with the droppings of holy preaching.
Thomas, and Mattheiv the Publican. Jerome. The other
Evangelists in this pair of names put Matthew before
Thomas ; and do not add, the Publican, that they should
not seem to throw scorn upon the Evangelist by bringing
to mind his former life. But writing of himself he both
puts Thomas first in the pair, and styles himself the Pub-
Hcan ; because, where sin hath abounded, there grace shall Rom.5,20.
much more abound. Remig. Thomas is interpreted s an Remig.
abyss/ or ra twin/ which in Greek is Didymus. Rightly6 eca'
i^ l)idymus interpreted an abyss, for the longer he doubted
the more deeply did he believe the effect of the Lord's
lion, and the mystery of His Divinity, which forced him
to cry, My Lord and nuj (lad. Matthew is interpreted John 20,
i n/ because by the Lord'i bounty he was made an '
I. gelist of a Publican.
./nines the son of .Ujdiirns, and 'llniddn-us. RaBAN. This Italian.
ii he who in the Gospels, and also in the Epistle to* ,U1,1*
the Galatians, ii railed the Lord's brother, fur Mary the
of Alpha ister of Mary the mother of the
• Or MOM «ay the ion ofTolmai 0 ")'•
3G6 GOSPEL ACCORDING TO CHAP. X.
Lord ; John the Evangelist calls her Mary the ivife of
Cleophas, probably because Cleophas and Alphseus were the
same person. Or Mary herself* on the death of Alphaeus
after the birth of James married Cleophas. Remig. It is
well said, the son of Alphceus, that is 'of the just/ or 'the
learned f for he not only overthrew the vices of the flesh,
but also despised all care of the same. And of what he was
worthy the Apostles arc witness, who ordained him Bishop
Hegesip- of the Church of Jerusalem b. And ecclesiastical history
Euseb' among other things tells of him, that he never ate flesh,
ii. 23. drank neither wine nor strong drink, abstained from the
bath and linen garments, and night and day prayed on his
bended knees. And so great was his merit, that he was
called by all men, 'The just/ Thaddseus is the same whom
Luke calls Jude of James, (that is, the brother of James,)
whose Epistle is read in the Church, in which he calls him-
Aug.de self the brother of James. Aug. Some copies have Lebbieus;
ii.°30. V ^ut wnoever prevented the same man from having two, or
even three different names ? Remig. Jude is interpreted
'having confessed/ because he confessed the Son of God.
Raban. Thaddaeus or Lebbseus is interpreted ' a little heart/
that is, a heart-worshipper.
Simon Chananceus, and Judas Scarioth, who also betrayed
him. Jerome. Simon Chananaeus is the same who in the
other Evangelist is called Zelotes. Chana signifies 'Zeal.'
Judas is named Scarioth, either from the town in which he
was born, or from the tribe of Issachar, a prophetic omen
of his sin; for Issachar means 'a booty/ thus signifying
the reward of the betrayer. Remig. Scarioth is interpreted
1 The memory of the Lord/ because he followed the Lord ;
or 'The memorial of death/ because he plotted in his heart
how he might betray the Lord to death; or 'strangling/
because he went and hanged himself. It should be known
that there arc two disciples of this name, who are types of all
Christians ; Jude the brother of James, of such as persevere
b Whether St. James the son of doret, and the Author of the Consti-
Alplueus is the same as the Hi -hop tutions take the negative; so do<
of Jerusalem is doubtful. ESusebiua is Cbrysoetom, hut qualifies his evidence
cited on both sides the question; S. elsewhere; S. Jerome varies. Other
Epiphanius, S. Gregory Nyssen, Tlico- Fathers are in favour of their identity.
VER. 5 — 8. ST. MATTHEW. 367
in the confession of the faith ; Jude Scarioth of such as leave
the faith ; and turn back again. Gloss. They are named Gloss, non
two and two to express their union as yoke-fellows. Aug. °.cc ,
... Aug. de
These therefore He chose for His disciples, whom also He Civ. Dei,
named Apostles, humbly born without honour, without learn- xvm* '
ing, that whatever they should do that was great, it was He
that should be in them and should do it. He had among
them one that was evil, whom He should use in the accom-
plishment of His Passion, and who should be an example to
His Church of suffering evil men. Ambrose. He was not Ambros.
t a
chosen among the Apostles unwittingly ; for that truth is
great, which cannot be harmed even by having an adversary
in one of its own ministers. Raban. Also He willed to be
betrayed by a disciple, that you when betrayed by your in-
timate might bear patiently that your judgment has erred,
that your favours have been thrown away.
5. These twelve Jesus sent forth, and commanded
them, saying, Go not into the way of the Gentiles,
and into any city of the Samaritans enter ye not :
6. But go rather to the lost sheep of the house of
Israel.
7. And as ye go, preach, saying, The kingdom of
heaven is at hand.
8. Ileal the sick, cleanse the lepers, raise the
dead, cast out devils : freely ye have received, freely
give.
occ.
Gloss. Because the manifestation of the Spirit, as the Gloss, non
Apostle speaks, is given for the profit of the Church, after
towing His power on the Apostles, He sends them that
they may I B this power for the good of others; These
twelve JestU sent forth. ChBYB. Observe the propriety of
the time in which they are sent. After they had seen the
dead raited, the baked, and other like wonders, and
had had both m word and (\wc\ sufficient proof of His
llent power, then He vends them. Ql08S. When He 0]on,Btt
sends them, lie teaches them whither they should go, what
OCC.
368 GOSPEL ACCORDING TO CH \V. X.
they should preach, and what they should do. And first,
whither they should go; Giving them commandment, and
saying, Go ye not into the way of the Gentiles, and into any
city of the Samaritans enter ye not ; but go ye rather to the
lost sheep of the house of Israel. Jerome. This passage
does not contradict the command which lie gave afterwards,
Go and teach all nations; for this was before His resur-
rection, that was after. And it behoved the coming of
Christ to be preached to the Jews first, that they might not
have any just plea, or say that they were rejected of the
Lord, who sent the Apostles to the Gentiles and Samaritans.
Chrys. Also they were sent to the Jews first, in order that
being trained in Judaea, as in a palaestra, they might enter
on the arena of the world to contend; thus He taught them
Greg. like weak nestlings to fly. Greg. Or He would be first
E°mivini preached to Judaea and afterwards to the Gentiles, in order
that the preaching of the Redeemer should seem to seek out
foreign lands only because it had been rejected in His own.
There were also at that time some among the Jews who
should be called, and among the Gentiles some who were
not to be called, as being unworthy of being renewed to life,
and yet not deserving of the aggravated punishment which
would ensue upon their rejection of the Apostles' preaching.
Hilary. The promulgation of the Law deserved also the
first preaching of the Gospel; and Israel was to have less
excuse for its crime, as it had experienced more care in
being warned. Chrys. Also that they should not suppose
that they were hated of Christ because they had reviled
Him, and branded Him as demoniac, He sought first their
cure, and withholding His disciples from all other nations,
He sent this people physicians and teachers ; and not only
forbid them to preach to any others before the Jews, but
would not that they should so much as approach the way
that led to the Gentiles; Go not into the way of the Gentiles.
And because the Samaritans, though more readily disposed
to be converted to the faith, were yet at enmity with the
Jews, He would not suMVr the Samaritans to be preached to
Gloss, ap. before the Jews. Gloss. The Samaritans were Gentiles who
use m. ji;uj keen scttled in the land of Israel by the king of Assyria
after the captivity which he made. They had been driven
VER."5 8. ST. MATTHEW. 369
by many terrors to turn to Judaism, and had received cir-
cumcision and the five books of Moses, but renouncing every
thing else; hence there was no communication between the
Jews and the Samaritans. Chrys. From these then He
diverts His disciples, and sends them to the children of
Israel, whom He calls perishing sheep, not straying ; in every
way contriving an apology for them, and drawing them to
Himself. Hilary. Though they are here called sheep, yet
they raged against Christ with the tongues and throats of
wolves aud vipers. Jerome. Figuratively ; Herein we who
bear the name of Christ are commanded not to walk in the
way of the Gentiles, or the error of the heretics, but as we
are separate in religion, that we be also separate in our life.
Gloss. Having told them to whom they should go, He now Gloss, non
introduces what they should preach ; Go and preach, saij- occ'
ing, The kingdom of heaven is at hand. Raban. The king-
dom of heaven is here said to draw nigh by the faith in the
unseen Creator which is bestowed upon us, not by any
movement of the visible elements. The saints are rightly
denoted by the heavens, because they contain God by faith,
and love Him with affection. Chrys. Behold the great-
ness of their ministry, behold the dignity of the Apostles.
They are not to preach of any thing that can be an ob-
ject of sense, as Moses and the Prophets did ; but things
new and unlooked for; those preached earthly goods, but
these the kingdom of heaven and all the goods that are
there. Greg. Miracles also were granted to the holy preach- Greg, ubi
ers, that the power they should shew might be a pledge of SU1>"
the truth of their words, and they who preached new things
should also do new things; wherefore it follows, Ileal the
rick, raise the dead, cleanse the lepers, cast out daemons. Je-
aOMS. Lest peasants untaught and illiterate, without the
grae ipeechj should obtain credit with none when they
announced the kingdom of heaven, lie gives them power
to do the thing! above mentioned, that the greatness of
the miraclet might approve the greatness of their promises.
Hilary. The exercise of the Lord's power is wholly en-
trusted to the Apostles, that they who were formed in the
image of" Adam, and the likeness of God, should now obtain
the perfect in f Christ; and whatever evil Satan had
VOL. I. 2 It
370 GOSPEL ACCORDING TO CHAP. X.
introduced into the body of Adam, this they should now
Greg. repair by communion with the Lord's power. Greg. Thes ,
Ev.xxix. signs were necessary in the beginning of the Church; the
4- faith of the believers must be fed with miracles, that it
might grow. Ciirys. But afterwards they ceased when
a reverence for the faith was universally established. Or, if
they were continued at all, they were few and seldom; for it
is usual with God to do such things when evil is increased,
Greg, ubi then He shews forth His power. Greg. The Holy Church
daily doth spiritually, what it then did materially by the
Apostles ; yea, things far greater, inasmuch as she raises and
cures souls and not bodies. Remig. The sick are the sloth-
ful, who have not strength to live well; the lepers are the
unclean in sin and carnal delights ; the daemoniacs are they
that are given up under the power of the Devil. Jerome.
And because spiritual gifts are more lightly esteemed when
money is made the means of obtaining them, He adds
a condemnation of avarice; Freely ye have received, freely
give ; I your Master and Lord have imparted these to you
without price, do you therefore give them to others in like
manner, that the free grace of the Gospel be not corrupted.
Gloss, non Gloss. This He says, that Judas who had the bag might
occ
not use the above power for getting money ; a plain con-
demnation of the abomination of the simoniacal heresy.
Greg. Greg. For He knew before that there would be some that
Ev. iv. 4. would turn the gift of the Spirit which they had received
into merchandize, and pervert the power of miracles iuto an
instrument of their covetousness. Chrys. Observe how He
is as careful that they should be upright in moral virtue,
as that they should have the miraculous powers, shewing
that miracles without these are nought. Freely ye have
received, seems a check upon their pride ; freely (jive, a com-
mand to keep themselves pure from filthy lucre. Or, that
what they should do might not be thought to be their own
benevolence, He says, Freely ye have received; as much
as to say ; Ye bestow nothing of your own on those ye
relieve; for ye have not received these things for money,
nor for wages of labour ; as vc have received them, so give
to others ; for indeed it is not possible to receive a price
equal to their value.
VER. 9, 10. ST. MATTHEW. 371
9. Provide neither gold, nor silver, nor brass in
your purses,
10. Nor scrip for your journey, neither two coats,
neither shoes, nor yet staves : for the workman is
worthy of his meat.
Chrys. The Lord having forbidden to make merchandize
of spiritual things, proceeds to pull up the root of all evil,
saying, Possess neither gold, nor silver. Jerome. For if
they preach without receiving reward for it, the possession
of gold and silver and wealth Avas unnecessary. For had
they had such, they would have been thought to be preach-
ing, not for the sake of men's salvation, but their own gain.
Chrys. This precept then first frees the Apostles from all
suspicions; secondly, from all care, so that they may give
up their whole time to preaching the word ; thirdly, teaches
them their excellence. This is what He said to them after-
wards, Was any thing lacking to you, when I sent you with-
out bag or scrip ? Jerome. As He had cut off riches,
which are meant by gold and silver, He now almost cuts
off necessaries of life ; that the Apostles, teachers of the
true religion, who taught men that all things are directed
by God's providence, might shew themselves to be without
thought for the morrow. Gloss. Whence He adds, Neither Gloss.
money in your ]mrses. For there are two kinds of things non occ*
necessary ; one is the means of buying necessaries, which
is signified by the money in their purses; the other the
necessaries themselves, which arc signified by the scrip.
Jr. home. In forbidding the scrip, neither scrip for your
journey, He aimed at those philosophers commonly called Vid.Cotel.
operate, who being despiscrs of this world, and cs- nmn#
ing all things as nothing, yet carry a bag about with Pm*-U.I.
them. Nor two coats. By the two coats lie seems to mean
ange of raiment; not to bid us be content with a
unic in the snow and frosts of Scythia, but that
they should not carry about a change with thenij wearing
One, and carr kbout the other as proyisiOD for the
future Not Jt La ;i pn if Plato, that the two
extremitiei of the body ihould be left unprotected, and
372 GOSPEL ACCORDING TO CHAP. X.
that we should not accustom ourselves to tender care of the
head and feet ; for if these parts be hardy, it will follow that
the rest of the body will be vigorous and healthy. Nor
staff; for having the protection of the Lord, why need we
seek the aid of a staff? Remig. The Lord shews by these
Avoids that the holy preachers were reinstated in the dignity
of the first man, who as long as he possessed the heavenly
treasures, did not desire other; but having lost those by
sinning, he straightway began to desire the other. Chrys.
A happy exchange ! In place of gold and silver, and the
like, they received power to heal the sick, to raise the dead.
For He had not commanded them from the beginning,
Possess neither gold nor silver; but only then when He
said at the same time, Cleanse the lepers, cast out dcemons.
Whence it is clear that He made them Angels more than
men, freeing them from all anxiety of this life, that they
might have but one care, that of teaching ; and even of that
He in a manner takes away the burden, saying, Be not
careful what ye shall speak. Thus what seemed hard and
burdensome, He shews them to be light and easy. For
nothing is so pleasant as to be delivered from all care and
anxiety, more especially when it is possible, being delivered
from this, to lack nothing, God being present, and being
to us instead of all things. Jerome. As He had sent the
Apostles forth unprovided and unencumbered on their mis-
sion, and the condition of the teachers seemed a hard one,
He tempered the severity of the rules by this maxim, The
labourer is worthy of his hire, i. e. Receive what you need
for your food and clothing. Whence the Apostle Bays,
l Tim. 6, Having food and raiment, let us therewith be content. And
o
' again. Let him that is catechized communicate unto him
that catechizeth in all good things; that they whose dis-
ciples reap spiritual things, should make them partakers
of their carnal things, not for the gratification of covetous-
ness, but for the supply of wants. Chrys. It behoved the
Apostles to be supported by their disciples, that neither
they should be haughty towards those whom they taught,
as though they gave all, and received nothing; and that
the others, on their part, should not fall away, as over-
looked by them. Also that the Apostles might not cry, He
VER. 9, 10. ST. MATTHEW. 373
bids us lead the life of beggars, and should be ashamed
thereat, He shews that this is their due, calling them
labourers, and that which is given their hire. For they
were not to suppose that because what they gave was only
words, therefore they were to esteem it but a small benefit
that they conferred ; therefore He says, The labourer is
worthy of his meat. This He said not to signify that the
labours of the Apostles were only worth so much, but laying
down a rule for the Apostles, and persuading those that gave,
that what they gave was only what was due. Aug. The Aug.
Gospel therefore is not for sale, that it should be preached erm* '
for reward. For if they so sell it, they sell a great thing for
a small price. Let preachers then receive their necessary
support from the people, and from God the reward of their
employment. For the people do not give pay to those that
minister to them in the love of the Gospel, but as it were
a stipend that may support them to enable them to work.
Aug. Otherwise ; "When the Lord said to the Apostles, Aug. de
Possess not gold, He added immediately, The labourer is ^wn\ 30
worthy of his hire, to shew why He would not have them
possess and carry about these things; not that these things
were not needed for the support of this life, but that He
sent them in such a way as to shew that these things were
due to them from those to whom they preached the Gospel,
as pay to soldiers. It is clear that this precept of the Lord
does not at all imply that they ought not according to the
Gospel to live by any other means, than by the contributions
of those to whom they preached ; otherwise Paul transgressed
this precept when he lived by the labour of his own hands.
Bat He gave the Apostles authority that these things were
due to them from the house in which they abode. But when
the Lord has issued a command, if it be not performed,
ii of disobedience ; when He bestows a privile
it is in any one's power not to use it, and as it were to
refrain from claiming his right. The Lord then having
sanctioned this maxim, that they who preach the Gospel
should live of the Gospel, II<'. spoke these things to the
Apostles, that being confident they should not possess nor
carry about with them the necessaries of life, n< ither things
t nor things sinail. Therefore N<- adds, Nor a itaff,
18.
374 GOSPEL ACCORDING TO CHAP. X.
to shew that from His people all things are due to His
ministers, and they require no superfluities. This authority
Mark 6, lie signifies by the staff, saying in Mark, Take nothing
but a staff only. And when He forbids them (in Matthew)
to take with them shoes, He forbids that carefulness and
thought which would be anxious to carry them lest they
should be wanting. Thus also we must understand con-
cerning the two coats, that none should think it necessary
to carry another besides that which he wore, supposing
that he should have need of it; for it would be in his power
to obtain one by this authority which the Lord gave. Fur-
ther that we read in Mark that they should be shod with
sandals, seems to imply that this kind of shoe has a mystic
meaning in it, that the foot should neither be covered above,
nor yet bare beneath, that is, that the Gospel should not be
hid, nor yet rest itself on earthly advantage. Also when lie
forbids them to carry two coats, He warned them not to
walk deceitfully, but in simplicity. So we cannot doubt
that all these things wrere said by the Lord, partly in a
direct, partly in a figurative sense ; and that of the two
Evangelists one inserted some things, the other other things,
in his narrative. If any one should think that the Lord
could not in one speech speak some things in a direct, and
some things in a mystic sense, let him look at any other
of His sayings, and he will see how hasty and unlearned
his opinion is. When the Lord commands that the left
hand should not know what the right hand doeth, does he
think that almsgiving, and the rest of His precepts in that
place are to be taken figuratively?
Jerome. Thus far we have expounded by the letter;
but metaphorically, as we often find gold put for the
sense, silver for the words, brass for the voice — all these
we may say we arc not to receive from others, but to
have them given by the Lord. AVc arc not to take up
the teaching of heretics, of philosophers, and of corrupt
doctrine. HILARY. The girdle is the making ready for the
ministry, the girding up that we may be active in duty;
we may BUppoae that the forbidding money in the girdle
is to warn us from suffering any thing in the ministry to be
bought and sold. We arc not to have a scrip by the way,
VER. 11 — 15. ST. MATTHEW. 375
that is, we are to leave all care of our worldly substance ;
for all treasure on earth is hurtful to the heart, which will
be there where the treasure is. Not two coats, for it is
enough to have once put on Christ, nor after true know-
ledge of Him ought we to be clothed with any other gar-
ment of heresy or law. Not shoes, because standing on holy
ground as was said to Moses, not covered with the thorns
and prickles of sin, we are admonished to have no other
preparation of our walk than that we have received from
Christ. Jerome. Or ; The Lord herein teaches us that our
feet are not to be bound with the chains of death, but to
be bare as we tread on the holy ground. We are not to
carry a staff which may be turned into a serpent, nor to
trust in any arm of flesh ; for all such is a reed on which
if a man lean ever so lightly, it will break and go into his
hand and pierce him. Hilary. Neither a staff; that is,
"We are not to seek rights of extraneous power, having a rod
from the root of Jesse.
11. And into whatsoever city or town ye shall
enter, enquire who in it is worthy ; and there abide
till ye go thence.
12. And when ye come into an house, salute it.
13. And if the house he worthy, let your peace
come upon it : but if it be not worthy, let your peace
return to you.
14. And whosoever shall not receive you, nor hear
your words, when ye depart out of that house or city,
shake off' the dust of your feet.
15. Verily I say unto you, It shall be more tole-
rable for the hind of Sodom and Gomorrha in the
day of judgment, than for that city.
Chkys. The Lord had laid above, The workman is worthy
of his meat; that they should not hence suppose that He
would open all doors to them, He here commands them to
much circumspection in the choice of a lmst, saying,
Into what city or town ye enter, enquire who in it is worthy.
376 GOSPEL ACCORDING TO CHAP. X.
Jerome. The Apostles, on entering a strange town, could
not know of each inhabitant what sort of man he was ; they
were to choose their host therefore by the report of the
people, and opinion of the neighbours, that the worthiness
of the preacher might not be disgraced by the ill character
of his entertainer. Ciirys. How then did Christ Himself
abide with the publican? Because he was made worthy by
his conversion ; for this command that he should be worthy,
had respect not to their rank, but to their furnishing food.
For if he be worthy he will provide them with food, espe-
cially when they need no more than bare necessaries. Ob-
serve how though He stripped them of all property, He sup-
plied all their wants, suffering them to abide in the houses of
those whom they taught. For so they were both themselves
set free from care, and convinced men that it was for their
salvation only that they had come, seeing they carried nothing
about with them, and desired nothing beyond necessaries.
And they did not lodge at all places indiscriminately, for
He would not have them known only by their miracles, but
much more by their virtues. But nothing is a greater mark
of virtue, than to discard superfluities. Jerome. One host
is chosen who does not so much confer a favour upon him
who is to abide with him, as receive one. For it is said,
Who in it is worthy, that he may know that he rather re-
ceives than does a favour. Chrys. Also observe that He
has not yet endowed them with all gifts ; for He has not
given them power to discern who is worthy, but bids them
seek out ; and not only to find out who is worthy, but also
not to pass from house to house, saying, And there remain
until ye depart out of that city ; so they would neither make
their entertainer sorrowful, nor themselves incur suspicion
Ambros. of lightness or gluttony. Ambrose. The Apostles are not
!)n5^uc' to choose carelessly the house into which they enter, that
they may have no cause for changiug their lodging ; the
same caution is not enforced upon the entertainer, lest in
choosing his guests, his hospitality should be diminished.
When ye enter a house, salute it, sat/i/iy, Peace be to this
<iin house. Gloss. As much as to say, Pray ye for peace upon
the master of the house, that all resistance to the truth may
be pacified. JEROME. Here La a latent allusion to the form
interim.
VER. 11 15. ST. MATTHEW. 377
of salutation in Hebrew and Syriac; they say Salemalach
or Salamalacb, for the Greek %alpe, or Latin Ave ; that is,
' Peace be with you/ The command then is, that on enter-
ing any house they should pray for peace for their host ; and,
as far as they may be able, to still all discords, so that if
any quarrel should arise, they who had prayed for peace
should have it — others should have the discord ; as it fol-
lows, And if that house be worthy, your peace shall rest upon
it ; but if it be not ivorthy, your peace shall return to you
again. Uemig. Thus either the hearer, being predestined to Remig.ap.
eternal life, will follow the heavenly word when he hears it ;
or if there be none who will hear it, the preacher himself
shall not be without fruit ; for his peace returns to him
when he receives of the Lord recompense for all his labour.
Chrys. The Lord instructs them, that though they were
teachers, yet they should not look to be first saluted by
others; but that they should honour others by first saluting
them. And then He shews them that they should give not
a salutation only, but a benediction, when He says, If that
house be worthy, your peace shall rest upon it. Remig.
The Lord therefore taught His disciples to offer peace on
their entering into a house, that by means of their saluta-
tion their choice might be directed to a worthy house and
host. As though He had said, Offer peace to all, they will
shew themselves either worthy by accepting, or unworthy
by not accepting it ; for though you have chosen a host that
is worthy by the character he bears among his neighbours,
yet ought you to salute him, that the preacher may seem
rather to enter by invitation, than to intrude himself. This
salutation of peace in few words may indeed be referred to
the trial of the worthiness of the house or master. HlLART.
The Apostles salute the house with the prayer of peace;
hat peace seems rather spoken than given. For
their own peace which was the bowels of their pity ought
not to rett Upon tin; house if it were; not worthy ; then
the lacrament of heavenly peace could he kept within the
Apostles' own bosom. Upon suv\\ as rejected the precepts
of the heavenly kingdom an eternal curse is left by the
departure of the Apostles, and th shaken from their
\,nl whosoever hall not re< or l><<ir your
378 GOSPEL ACCORDING TO CHAP. X.
words, when ye go out of that house, or that town, cast the
dust off your feet. For he that lives in any place seems to
have a kind of fellowship with that place. By the casting
the dust off the feet therefore all that belonged to that
house is left behind, and nothing of healing or soundness is
borrowed from the footsteps of the Apostles having trod
their soil. Jerome. Also they shake off the dust as a testi-
mony of the Apostles' toil, that in preaching the Gospel they
had come even so far, or as a token that from those that
rejected the Gospel they would accept nothing, not even
the necessaries of life. Raban. Otherwise ; The feet of the
disciples signify the labour and progress of preaching. The
dust which covers them is the lightness of earthly thoughts,
from which even the greatest doctors cannot be free ; their
anxiety for their hearers involves them in cares for theii
prosperity, and in passing through the ways of this world,
they gather the dust of the earth they tread upon. They
then who have despised the teaching of these doctors, turn
upon themselves all the toils and dangers and anxieties of
the Apostles as a witness to their damnation. Aud lest it
should seem a slight thing not to receive the Apostles, He
adds, Verily I say unto you, it shall be more tolerable for
Sodom and Gomorrah in the day of judgment, than for that
city. Jerome. Because to the men of Sodom and Gomorrah
no man had ever preached ; but this city had been preached
Remig.ap.to and had rejected the Gospel. Remig. Or because the
a an" men of Sodom and Gomorrah were hospitable among their
sensuality, but they had never entertained such strangers as
the Apostles. Jerome. But if it shall be more tolerable for
the land of Sodom than for that city, hence we may learn
that there is difference of degree in the punishment of sin-
ners. Remtg. Sodom and Gomorrah are especially men-
tioned, to shew that those sins which are against nature are
particularly hateful to God, for which the world was drowned
with the waters of the deluge, four towns were overthrown,
and the world is daily afllictcd with manifold evils.
HlLABY. Figuratively, The Lord teaches us not to enter
the houses or to mix in the acquaintance of those who
persecute Christ, or who arc ignorant of Him ; and in
< ach town to enquire who among them is worthy, i. v.
VER. 16 — 18. ST. MATTHEW. 379
where there is a Church wherein Christ dwells ; and not to
pass to another, because this house is worthy, this host is
our right host. But there would be many of the Jews who
would be so well disposed to the Law, that though they
believed in Christ because they admired His works, yet they
would abide in the works of the Law ; and others again who,
desiring to make trial of that liberty which is in Christ,
would feign themselves ready to forsake the Law for the
Gospel; many also would be drawn aside into heresy by
perverse understanding. And since all these would falsely
maintain that with them only was Catholic verity, therefore
we must with great caution seek out the house, i.e. the
Church.
16. Behold, I send you forth as sheep in the midst
of wolves : be ye therefore wise as serpents, and
harmless as doves.
1 7. But beware of men : for they will deliver you
up to the councils, and they will scourge you in their
synagogues ;
18. And ye shall be brought before governors and
kings for My sake, for a testimony against them and
the Gentiles.
Cr£RY8. Having removed all care and anxiety from the Chrys.
Apostles, and armed them with the miraculous powers, He
proceeds to foretell the evils which should befal them. First,
that they might know His knowledge of the future ; secondly,
that they should not think that these things befel them be-
cause of the want of power in their Master; thirdly, that
they might not be amazed if these things had come upon
them unexpectedly; fourthly, that after hearing these things,
. might not be dismayed in the season of His cross; and
lastly, that they might learn anew method of warfare. He
ll them unprovided, bidding them look to those who
< ivc them lor support : but rests not in that, but
Hii power 'ill further, Lo, I send you as sheep in the
of wolves. Where ob that He docs not. say
but w the mil!:! of wolves i to shew lli^
XXX111.
380 GOSPEL ACCORDING TO CHAP. X.
excellent might therein, that the sheep would overcome the
wolves though they were in the midst of them ; and though
they received mauy bites from them, yet were they not
destroyed, but rather convert them. And it is a much
greater and a more wonderful power that can change their
hearts than that can kill them. Among wolves He teaches
Greg. them to shew the meekness of sheep. Greg. For he who
Ev.x'vii.4. undertakes the office of preacher ought not to do evil, but to
Buffer it, and by his meekness to mollify the wrath of the
angry, and by his wounds to heal the wounds of sinners in
their affliction. And even should the zeal of right-doing ever
require that he should be severe to those that are placed
under him, his very severity will be of love aud not of
cruelty, outwardly maintaining the rights of discipline, and
inwardly loving those whom he corrects. Too many, when
they are entrusted with the reins of government, burn to
make the subjects feel them, display the terrors of authority,
and forgetting that they are fathers, rather desire to be
thought lords, changing a station of lowliness into that of
lofty dominion ; if they ever seem outwardly to fawn on any
one, they inwardly hate him : of such He spoke above ;
Matt.7,15. They come to you in sheep* 's clothing, but inwardly they
are ravening wolves. For prevention whereof we ought to
consider that we are sent as sheep among wolves, whose
innocence we ought to preserve, not having the tooth of
malice. Jerome. He calls the Scribes and Pharisees who
are the clergy of the Jews, ivolves. Hilary. The wolves
indeed are all such as should pursue the Apostles with mad
fur}7-. Chrys. Their consolation under their hardships was
the excellent power of Him who sent them; wherefore He
puts that before all, Lo, I send you. Be not dismayed, though
you be sent into the midst of wolves ; for I am able to
bring it to pass that you suffer no hurt, and that ye should
not only prevail over the wolves, but be made more terrible
than lions. But it is good that it should be thus ; hereby
your virtue is made brighter, and My power is more mani-
fested. Also that somewhat should proceed ironi them-
selves, that they should not think themselves to be crowned
without reason, He adds. Be ye therefore wise as serpents,
simple as doves. JsBOME. Wise, that they might escape
VER. 16 18. ST. MATTHEW. 381
snares ; simple, that they might not do evil to others. The
craft of the serpent is set before them as an example, for he
hides his head with all the rest of his body, that he may
protect the part in which life is. So ought we to expose
our whole body, that we may guard our head which is
Christ ; that is, that we study to keep the faith whole and
uncorrupt. Raban. The serpent moreover seeks out narrow
chinks through which it crawls to draw off its old skin;
so the preacher passing through the narrow way lays aside
the old man. Remig. Beautifully the Lord bids the preacher
have the wisdom of the serpent; because the first man was
beguiled by a serpent; as though He had said, The foe
is subtle to deceive, be ye therefore wise to rescue ; he
commended the tree, do ye also commend the tree of the
Cross. Hilary. He first attempted the softer sex, allured
her by hope, and promised a share of immortality. Do
you in like manner seize every opportunity, look well into
each man's nature and inclination, use wisdom of speech,
reveal hope of good things to come ; that what he promised
falsely we may preach truly according to God's promise,
that they that believe shall be like to the Angels. Chrys.
But as we ought to have the wisdom of the serpent, that
we should not be hurt in any deadly part, so also we
should have the simplicity of the dove, not to retaliate when
we are hurt, nor to avenge ourselves on those who have de-
signed aught against us. Remig. The Lord unites these two
things; because simplicity without wisdom might be easily
deceived, and wisdom is dangerous unless it be tempered
with simplicity that does no man hurt. Jerome. The harm-
I of doves is shewn by the assumption of that form
by the Holy Spirit; as the Apostle speaks, In malice be ye
children, Chrys. What is harder than these commands?
It ii oot enough that we suffer ill, but we must not be angry
thereat, as is the dove's nature, for anger is extinguished
not by ai, " Pj hut by meekness. Rah an. That by the wolves
above Se intended men, He thews when He adds, Take
fired of men. GLOSS. Ye have indeed need to be wise as Glo*. tp.
ts, for, as they are wont to do, they will deliver you (<> Ans,lllu
eauncilSt forbidding you to preach in Mj Dame; then if
not eon they will icourge you, and .-it length yt shall
382 GOSPEL ACCORDING TO CHAP. X.
be brought before Icings and governors. Hilary. Who will
endeavour to extort from you either to be silent or to
temporize. Ciirys. How wonderful that men who had never
been beyond the lake in which they fished, did not straight-
way depart from nim on hearing these things. It was not
only of their goodness, but of the wisdom of their Teacher.
For to each evil lie attaches somewhat of alleviation ; as
here He adds, for My sake; for it is no light consolation
to suffer for Christ's sake, for they did not suffer as evil
or wrong doers. Again lie adds, for a testimony against
Greg. them. Greg. Either that they had persecuted to the death,
Ev.xxxv. or that they had seen and were not changed. For the death
2* of the saints is to the good an aid, to the bad a testimony ;
that thus the wicked may perish without excuse in that from
which the elect take example and live. Chrys. This was
matter of consolation to them, not that they sought the
punishment of others, but that they were confident that
in all things they had One present with them, and all-
knowing. Hilary. And by this their testimony not only
was all excuse of ignorance of His divinity taken away
from their persecutors, but also to the Gentiles was opened
the way of believing on Christ, who was thus devotedly
preached by the voices of the confessors among the flames
of persecution ; and this is that He adds, and the Gentiles.
19. But when they deliver you up, take no thought
how or what ye shall speak: for it shall be given
you in that same hour what ye shall speak.
20. For it is not ye that speak, but the Spirit of
your Father which speakcth in you.
Chrys. To the foregoing topics of consolation, lie adds
another not a little one; that they should not say, How shall
we be able to persuade such men as these, when they shall
persecute us? lie bids them be of good courage respecting
their answer, saying, Wlien they shall deliver you up, take
no thought how or what ye shall speak. Eemig. How or whatt
one refers to the substance, the other to the expression in
words. And because both of these would be supplied by Him,
VER. 21, 22. ST. MATTHEW. 383
there was no need for the holy preachers to be anxious about
either. Jerome. When then we are brought before judges
for Christ's sake, we ought to offer only our will for Christ.
But Christ who dwelleth in us speaks for Himself, and
the grace of the Holy Spirit will minister in our answer.
Hilary. For our faith, observing all the precepts of the
Divine will, will be instructed with an answer according to
knowledge, after the example of Abraham, to whom when
he had given up Isaac, there was not wanting a ram for
a victim. For it is not ye who speak, but the Spirit of your
Father that speaketh in you. Remig. Meaning, Ye indeed go Remig.ap.
out to the battle, but it is I who fight ; you utter the words, a an*
but it is I who speak. Hence Paul speaks, Seek ye a proof 2Cor.i3,3.
of Christ who speaketh in me? Chrys. Thus He raises
them to the dignity of the Prophets, who have spoken by
the Spirit of God. He who says here, Take no thought
what ye shall speak, has said in another place, Be ye ipet.3,l5.
always ready to give an answer to him that demandeth
a reason of the hope that is in you. When it is a dispute
among friends, we are commanded to be ready ; but before
the awful judgment, and the raging people, aid is ministered
by Christ, that they may speak boldly and not be dismayed.
21. And the brother shall deliver up the brother
to death, and the father the child ; and the children
shall rise up against their parents, and cause them to
be put to death.
22. And ye shall be hated of all men for My
name's sake : but he that endureth to the end shall
be saved.
. Having placed the comfort first, He adds the Glots.ap,
more alarming perils; Brother shall deliver up brother to '
death, and the father the 80m children shall rise against
parents, to \ m to death. GREG, Wrongs which WG Gi
suffer from strau pain u than those we Bun?er ev!xxxt.
from men 00 wliov. ailed ions we had counted; for besides 8.
bodily affliction, thi then the pi in of lost affection.
»ice. This we see often happen in pei aor is
384 GOSPEL ACCORDING TO CHAP. X.
there any true affection between those whose faith is different.
Chrys. What follows is yet more dreadful, Ye shall be hated
of all men ; they sought to exterminate them as common
enemies of all the world. To this again is added the con-
solation, For My name's sake ; and yet further to cheer them,
Whosoever shall endure to the end, he shall be saved. For
many are hot and zealous in the beginning, but afterwards
grow cool ; for these, He says, I look at the end. For where
is the profit of seeds that only sprout at first? wherefore
He requires a sufficient endurance from them. Jerome.
For virtue is not to begin, but to complete. Hemic And
the reward is not for those that begin, but for those that
bring to an end. Chrys. But that no man should say,
that Christ wrought all things in His Apostles, and therefore
it is nothing wonderful that they were made such as they
were, since they did not bear the burden of these things,
therefore He says, that perseverance was their work. For
though they were rescued from their first perils, they are
preserved for still harder trials, which again shall be followed
by others, and they shall be in danger of snares as long as
they live. This He covertly intimates when He says, Who-
soever shall endure to the end, he shall be saved. Hemic
That is, He who shall not let go the commauds of the faith,
nor fall away in persecution, shall be saved ; he shall receive
the reward of the heavenly kingdom for his earthly per-
secutions. And note that 'the end' does not always mean
Rom. 10,4. destruction, but sometimes perfection, as in that, Christ is
the end of the Law. So the sense here may be, Whosoever
Aug. de shall endure to the end, that is, in Christ. Aug. To endure
xxi.25!' m Christ, is to abide in His faith which worketh by love.
23. But when they persecute you in this city, flee
ye into another : for verily I say unto you, Ye shall
not have gone over the cities of Israel, till the Son of
man be come.
Chrys. Chrys. Having foretold the fearful things which should
xxxiv. come upon them after His Cross, resurrection, and ascension,
lie leads them to gentler prospects; He does not bid them
presumptuously to offer themselves for persecution, but to
VER. 23. ST. MATTHEW. 385
fly from it; When they -persecute you in this city, flee ye
to another. For because this was the first beginning of
their conversion, He adapts His words to their state.
Jerome. This must be referred to the time when the Apo-
stles were sent to preach, when it was said to them, Go
not into the ivay of the Gentiles ; they should not fear, but
may shun persecution. This we see the believers did in
the beginning, when on a persecution arising in Jerusalem
they were scattered throughout all Judeea, and thus the
season of tribulation was made the seedtime of the Gospel.
Aeg. Not that the Saviour was unable to protect His dis- Aug. cont.
ciples, does He here bid them fly, and Himself give them an XxH.S36.
example of it, but He instructed man's weakness, that he
should not presume to tempt God, when he has any thing
that he can do for himself, but should shun all evils. Id. Aug. de
He might have suffered them to lay violent hands upon -u 22. U'
themselves, that they might not fall into the hands of their
persecutors. Therefore if He neither commanded nor allowed
this mode of departure from this world to His own, for
whom He Himself had promised that He would prepare
an eternal mansion; whatever instances may be brought
by the Gentiles who know not God, it is clear that this
is not lawful for those who believe one true God. Ciirys.
But that they should not say, What then if we fly from
persecution, and again they cast us out thence whither we
have fled? To remove this fear, He says, Verily I say unto
you, ye shall not have completed, §c. that is, ye shall not have
made the circuit of Palestine and return to Me, before I
shall take you to Me. BABAN. Or; He foretels that they
shall not have brought all the cities of Israel to the faith
by their preaching, before the Lord's resurrection be accom-
plished, and a commission given them to preach the Gospel
throughout the world. HlLAKY. Otherwise; lie exhorts
to fly from place to place; lor His preaching driven from
Judaea, first passed into Greece; then, wearied with divers
sufferings of the Apostles Up and down the eitie of Greece,
it takes an abiding refuge in the rest of the Gentile world.
that the (n-ntih tfl would believe the preaching
of the Apostles, but that the remnant of tsrael should only
at 11> id coming. He adds, Ye thall not hare
troLi 1.
386 GOSPEL ACCORDING TO CHAP. X.
completed the cities of Israel; i.e. After the fulness of the
Gentiles is brought in, that which remains of Israel to fill
up the number of the Saints shall be called into the Church
A,,g- in Christ's future coming to erlorv. Aug. Let the servants
of Christ then do as lie commanded, or permitted them ;
as He fled into Egypt, let them fly from city to city, when-
ever any one of them is marked out for persecution ; that
the Church be not deserted, it will be filled by those who
arc not so sought after; and let these give sustenance to
their fellow-servants whom they know cannot live by any
other means. But when the threatening danger is common
to all, Bishops, clergy, and laity, let not those who have
need of aid be deserted by those whose aid they require.
Either therefore let them all pass to some stronghold, or
let those who are obliged to remain, not be deserted by
those whose province it is to supply their ecclesiastical
needs; that they may either all live, or all suffer whatever
their Master will have them to suffer. Remig. Be it known
moreover, that as this precept respecting endurance under
persecution specially belongs to the Apostles and their
successors, men of fortitude, so the permission to fly is
sufficiently proper for the weak in the faith, to whom the
tender Master condescends, lest if they should offer them-
selves for martyrdom, under the pain they should deny the
faith ; and the sin of flight is lighter than that of denial.
But though by their flight they shewed that they had not
the constancy of perfect faith, yet their desert was great,
seeing they were ready to leave all for Christ. So that if
lie had not given them permission to fly, some would have
said that they were aliens from the glory of the heavenly
kingdom. JEROME. Spiritually we may say; When they
shall persecute you in one book or one passage of Scripture,
let us flee to other volumes, for however contentious the
adversary may be, protection will come from the Saviour
before the victory is yielded to the enemy.
24. The disciple is not above his master, nor the
servant above his lord.
25. It is enough for the disciple that he be as his
VER. 24, 25. ST. MATTHEW. 387
master, and the servant as bis lord. If they have
called the master of the house Beelzebub, how much
more shall they call them of his household ?
Chrys. Because it should come to pass that His disciples
among their other persecutions should suffer loss of charac-
ter, which to many is the most grievous of all calamities, He
consoles them from His own example, and those things that
were spoken of Him ; a comfort to which no other can be
compared. Hilary. For the Lord, the Light eternal, the
Captain of the faithful, the Parent of immortality, set before
His disciples this solace of the sufferings that should come
upon them, that we should embrace it as our glory when we
are made like to our Lord in suffering ; whence He says, The
disciple is not above his master, nor the slave above his lord.
Chrys. LTnderstand, so long as he is a disciple or servant,
he is not above his master or lord by the nature of honour.
And do not here object to me such cases as rarely happen,
but receive this according to the common course of things.
IlKmig. He calls Himself master and lord; by disciple and
servant He denotes His Apostles. Gloss. As much as to Gloss. ord.
say, Be not indignant that ye suffer things, which I also
suffer, because I am your lord, who do what I will, and
your master, who teach you what I know to be profitable
for you. Remig. And because this sentence seemed not
to agree with the foregoing words, He shews what they
mean by adding, If they have called the master of the house
JJeclzebub, how much more they of his household ? Ciikys.
He said not here 'slaves/ but those of his household, to
shew how dear they were to Him; as elsewhere lie said,
/ will not call you slaves, but My friends. R.EMIG. As much John 15,
as to say, Ye therefore will not seek worldly honours and °'
human glory, while you see Me pursuing the redemption of
mankind through mocking and contumely. CHBYS. And
He says not only, If they have reviled the master of the
house, but expresses the w.vy words of railing, lor they had
called Him Beelzebub. Jerome. Beelzebub is the idol of 2 Kin
won who is called in the book of Kings, th.' God of
,,' signifying idol; 'zebub,' a fly* The Prince
of the daemons He Calls by the name of the foulest of id
388 GOSPEL ACCORDING TO CHAP. X.
which is so called because of the uncleanness of the fly,
which destroys the sweetness of ointment.
26. Fear them not, therefore : for there is nothing
covered, that shall not be revealed ; and hid, that
shall not be known.
27. What I tell you in darkness, that speak ye
in light : and what ye hear in the ear, that preach
ye upon the housetops.
28. And fear not them which kill the body, but
are not able to kill the soul : but rather fear Him
which is able to destroy both soul and body in hell.
Remig. To the foregoing consolation He adds another
no less, saying, Fear ye not them, namely, the persecutors.
And why they were not to fear, He adds, For there is
nothing hid which shall not be revealed, nothing secret which
shall not be known. Jerome. How is it then that in the
present world, the sins of so many are unknown ? It is of
the time to come that this is said; the time when God shall
judge the hidden things of men, shall enlighten the hidden
places of darkness, and shall make manifest the secrets of
hearts. The sense is, Fear not the cruelty of the persecutor,
or the rage of the blasphemer, for there shall come a day
of judgment in which your virtue and their wickedness will
he made known. Hilary. Therefore neither threatening,
nor evil speaking, nor power of their enemies should move
them, seeing the judgment-day will disclose how empty,
how nought all these were. Chrys. Otherwise; It might
seem that what is here said should be applied generally;
hut it is by no means intended as a general maxim, but is
spoken solely with reference to what had gone before with
this meaning; If you are grieved when men revile you,
think that in a little time you will be delivered from this
evil. They call you indeed impostors, sorcerers, seducers,
but have a little patience, and all men shall call you the
saviours of the world, when in the course of things you shall
be found to have been their benefactors, for men will not
judge by their words but by the truth of things. EsMIG.
VER. 26 — 28. ST. MATTHEW. 389
Some indeed think that these words convey a promise from
our Lord to His disciples, that through them all hidden
mysteries should be revealed, which lay beneath the veil of
the letter of the Law ; whence the Apostle speaks, When 2 Cor. 3,
they have turned to Christ, then the veil shall be taken away.
So the sense would be, Ought you to fear your persecutors,
when you are thought worthy that by you the hidden mys-
teries of the Law and the Prophets should be made manifest ?
Chrys. Then having delivered them from all fear, and set
them above all calumny, He follows this up appropriately
with commanding that their preaching should be free and
unreserved ; What I say to you in darkness, that speak ye
in the light; what ye hear in the ear, that preach ye upon
the housetops. Jerome. We do not read that the Lord
was wont to discourse to them by night, or to deliver
His doctrine in the dark ; but lie said this because all His
discourse is dark to the carnal, and His word night to the
unbelieving. What had been spoken by Him they were
to deliver again with the confidence of faith and confession.
Rem 10. The meaning therefore is, What I say to you in
darkness, that is, among the unbelieving Jews, that speak
ye in the light, that is, preach it to the believing; what ye
hear in the ear, that is, what I say unto you secretly, that
preach ye upon the housetops, that is, openly before all men.
It is a common phrase, To speak in one's ear, that is, to
speak to him privately. Raban. And what He says, Preach
ye upon the housetops, is spoken after the manner of the pro-
vince of Palestine, where they use to sit upon the roofs of
the houses, which are not pointed but flat. That then may
-aid to be preached upon the housetops which is spoken
in the hearing of all men. GLOSS. Otherwise; What I Bay Gloss. ord.
unto you while you are yet held under carnal fear, that
k ye in the confidence of truth, after ye shall be en-
lightened by the Holy Spirit; what you have only heard,
that preach by doing the same, being raised above your
bodies, which are the dwi of your souls. JEROME.
Othi j What you hear in mystery, thai teaeh in plaiti-
ech; wh::t I have taught you In a corner of Jud
that proclaim boldly iii all miarters of the world. (
\ li< : id /A- ih at bclicvcth on Me. the works thai I do Ae John 11.
390 GOSPEL ACCORDING TO CHAP. X.
shall do also, and greater things than these shall he do ; so here
lie shews that He works all things through them more than
through Himself; as though He had said, I have made a be-
ginning, but what is beyond, that I will to complete through
your means. So that this is not a command but a prediction,
shewing them that they shall overcome all things. Hilary.
Therefore they cught to inculcate constantly the knowledge
of God, and the profound secret of evangelic doctrine, to be
revealed by the light of preaching; having no fear of those
who have power only over the body, but cannot reaeh the
soul; Fear not those that kill the body, but cannot kill the soul.
Chrys. Observe how He sets them above all others, encou-
raging them to set at nought cares, reproaches, perils, yea
even the most terrible of all things, death itself, in comparison
of the fear of God. But rather fear Him, who can destroy both
soid and body in hell. Jerome. This word is not found in the
Old Scriptures, but it is first used by the Saviour. Let us
enquire then into its origin. \Ye read in more than one
place that the idol Baal was near Jerusalem, at the foot of
Mount Moriah, by which the brook Siloe flows. This valley
and a small level plain was watered and woody, a delightful
spot, and a grove in it was consecrated to the idol. To so
great folly and madness had the people of Israel come, that,
forsaking the neighbourhood of the Temple, they offered
their sacrifices there, and concealing an austere ritual under
a voluptuous life, they burned their sons in honour of a dae-
mon. This place w;is called Gchcnnom, that is, The valley of
the children of Hinnom. These things are fully described
2 Kii)frS in Kings and Chronieles, and the Prophet Jeremiah. God
' °* threatens that He will (ill the place with the carcases of the
28, 3. dead, that it be no more called Tophet and Baal, but Poly-
•'■ '• 7, S2j andrion. i.e. The tomb of the dead. Hence the torments and
eternal pains with which sinners shall be punished are si
Aug.de nified by this word. Aug. This cannot be before the soul is
.7.' ?ei* so joined to the body, that nothing may sever them. Yet it is
xni. 2. • ■ ° J
rightly culled the death of the soul, because it does not live of
God; and the death of the body, because though man does
not cease to feel, yet because this his feeling has neither
pleasure, nor health, but is a pain and a punishment, it is
better named death than life. CHRYS. Note also, that lie docs
VER. 29 — 31. ST. MATTHEW. 391
not hold out to them deliverance from death, but encourages
them to despise it ; which is a much greater thing than to
be rescued from death ; also this discourse aids in fixing in
their minds the doctrine of immortality.
29. Are not two sparrows sold for a farthing? and
one of them shall not fall on the ground without
your Father.
30. But the very hairs of your head are all num-
bered.
31. Fear ye not therefore, ye are of more value
than many sparrows.
Chrys. Having set aside fear of death, that the Apostles
should not think that if they were put to death they were
deserted by God, He passes to discourse of God's providence,
saying, Are not hvo sparrows sold for a farthing, and one
of them does not fall to the ground without your Father?
Jerome. If these little creations fall not without God's
superintendence and providence, and if things made to
perish, perish not without God's will, you who are immortal
ought not to fear that you live without His providence.
HlLABT. Figuratively; That which is sold is our soul and
body, and that to which it is sold, is sin. They then who
sell two sparrows for a farthing, are they who sell themselves
for the smallest sin, born for flight, and for reaching heaven Vid.Ps.
with spiritual wings. Caught by the bait of present pleasures, '
and sold to the enjoyment of the world, they barter away
their whole selves in Mich a market. It is of the will of God
that one of them rather soar aloft ; but the law proceeding ac-
cording to God's appointment decrees that one of them should
fall. In like manner as, if they soared aloft they would become
one spiritual body; so, when sold under sin, the soul gathers
hly matter from the pollution of vice, and there is math'
of them one body \\ hich is committed to earth. .) erom b. That
The hairs of your head an- all * >(/, sin
the boundless providence of God towards man, anil a care
peakable thai nothing of ours i> hid from God. IIm.\
l<»r when any thill numbered it fully watj
£
392 G08PBL ACCORDING To LAP. x.
over. Chrts. Not tliat God reckons our hairs, but to
shew His diligent knowledge, and great carefulness over us.
Jerome. Those who deny the resurrection of the flesh ridi-
cule the sense of the Church on this place, as if we aflirmed
that every hair that has ever been cut off by the razor rises
again, when the Saviour says, Every hair of your head —
not is saved, but — is numbered. "Where there is number,
knowledge of that number is implied, but not preservation
Aug. de of the same hairs. Aug. Though we may fairly enquire
xxii*. 19.' concerning our hair, whether all that has ever been shorn
from us will return ; for who would not dread such dis-
figurement. When it is once understood that nothing of
our body shall be lost, so as that the form and perfections
of all the parts should be preserved, we at the same time
understand that all that would have disfigured our body
is to be united or taken up by the whole mass, not affixed
to particular parts so as to destroy the frame of the limbs ;
just as a vessel made of clay, and again reduced to clay,
is once more reformed into a vessel, it needs not that that
portion of clay which had formed the handle should again
form it, or that which had composed the bottom, should
again go to the bottom, so long as the whole was remoulded
into the whole, the whole clay into the whole vessel, no part
being lost. Wherefore if the hair so often shorn away would
be a deformity if restored to the place it had been taken
from, it will not be restored to that place, but all the
materials of the old body will be revived in the new, what-
ever place they may occupy so as to preserve the mutual
Luke 21, fitness of parts. Though what is said in Luke, Not a hair
of your head shall fall to the ground, may be taken of the
number, not the length of the hairs, as here also it is
said, The hairs of your head arc all numbered. Hilary.
For it is an unworthy task to number things that arc to
perish. Therefore that we should know that nothing of us
should perish, we art" told that our very hairs are numbered.
No accident then that can befal our bodies is to be feared;
thus lie adds, Fear not, ye arc better than many sparrows.
Jerome. This expresses still more clearly the sense as it
was above explained, thai they should not fear those who
can kill the body, for if the least animal falls not without
18.
YER. 32, 33. ST. MATTHEW. 393
God's knowledge, how much less a man who is dignified
with the Apostolic rank? Hilary. Or this, ye are better
than many sparrows, teaches that the elect faithful are
better than the multitude of the unbelieving, for the one
fall to earth, the other fly to heaven. Remtg. Figuratively ;
Christ is the head, the Apostles the hairs, who are well
said to be numbered, because the names of the saints are
written in heaven.
32. Whosoever therefore shall confess Me before
men, him will I confess also before My Father which
is in heaven.
33. But whosoever shall deny Me before men,
him will I also deny before My Father which is in
heaven.
Chrys. The Lord having banished that fear which haunted
the minds of His disciples, adds further comfort in what
follows, not only casting out fear, but by hope of greater
rewards encouraging them to a free proclamation of the
truth, saying, Every man who shall confess Me before men,
I also vnll confess him before My Father which is in heaven.
And it is not properly shall confess Me, but as it is in the
Greek, shall confess in Me, shewing that it is not by your
own strength but by grace from above, that you confess
Him whom you do confess. Hilary. This He says in con-
clusion, because it behoves them after being confirmed by
such teaching, to have a confident freedom in confessing
God, Remig. Here is to be understood that confession
of which the Apostle speaks, With the heart men believe Rom.
UfUo justification, with the mouth confession is made unto '
saltation. That none therefore might suppose that he could
<1 without confession of the mouth, lie says not only,
He that §hall confess Me, but adds, before men; and again,
lie that shall fie//// Me before men, him will I also deny
before My Father which is in heart//. Hilary. Thia teaches
that in what measure we have borne witness to Him
upon earth, in the lame shall we have Hon to hear witn
,i hi fori tllC face of < rod I lie I' at In T. < III R
394 GOSPEL ACCORDING TO CHAP. X.
Here observe that the punishment is manifold more than
the evil done, and the reward more than the good done.
As much as to say, your deed was more abundant in con-
fessing or denying Me here; so shall My deed to you-
ward be more abundant in confessing or denying you there.
Wherefore if you have done any good thing, and have not
received retribution, be not troubled, for a manifold re-
ward awaits you in the time to come. And if you have
done any evil, and have not paid the punishment thereof,
do not think that you have escaped, for punishment will
overtake you, unless you are changed and become better.
Rapan. It should be known that not even Pagans can deny
the existence of God, but the infidels may deny that the
Son as well as the Father is God. The Son confesses men
before the Father, because by the Son we have access to
Matt. 25, the Father, and because the Son saith, Come, ye blessed
of My Father. Remig. And thus lie will deny the man
that hath denied Tlim, in that he shall not have access to
the Father through Him, and shall be banished from seeing
either the Son or the Father in their divine nature. Chrts.
He not only requires faith which is of the mind, but con-
fession which is by the mouth, that He may exalt us higher,
and raise us to a more open utterance, and a larger measure
of love. For this is spoken not to the Apostles only, but
to all; He gives strength not to them only, but to their
disciples. And he that observes this precept will not only
teach with free utterance, but will easily convince all ; for
the observance of this command drew many to the Apostles.
Hapan. Or, He confesses Jesus who by that faith that
workcth by love, obediently fulfils His commands; he de-
nies Him who is disobedient.
34. Think not that I am come to send peace on
earth : I came not to send peace, but a sword.
35. For I am come to set a man at variance
against his father, and the daughter against her
mot her. and the daughter in law against her mother
in law.
VER. 34 — 36. ST. MATTHEW. 395
36. And a man's foes shall be they of his own
houshold.
Jerome. He had before said, What I say to you in dark-
ness, that speak ye in the light ; He now tells them what
will follow upon that preaching, saying, Think not that
I am come to send peace upon earth ; I am not come to
send peace, but a sword. Gloss. Or connect it with what Gloss,
has gone before, As the fear of death ought not to draw you inter m"
away, so neither ought carnal affection. Chrys. How then Chrys.
did He enjoin them, that when they should enter any house ^"'
they should say, Feace be to this house, as also the Angels
sung, Glory to God in the highest, on earth peace to men. Luke 2,
That is the most perfect peace when that which is diseased is
lopped off, when that which introduces strife is taken away,
for so only is it possible that heaven should be joined to
earth. For so does the physician save the rest of the body,
namely by cutting off that which cannot be healed. So it
came to pass at the tower of Babel ; a happy discord broke
up their bad union. So also Paul divided those who were
conspired together against him. For concord is not in all
cases good; for there is honour among thieves. And this
combat is not of His setting before them, but of the plots
of the world. Jebomb. For in the matter of belief in
Christ, the whole world was divided against itself; each
house had its believers and its unbelievers ; and therefore
was this holy war sent, that an unholy peace might bo
broken through. CHRTS. This lie said as it were com-
forting His disciples, as much as to say, I5e not troubled as
though these things fell upon you unexpectedly; for, for
this cause [ came that 1 might send war upon the earth — nay
lie ^ays not ' war,' but what is yet harder, a sword. For IK;
sought by sharpness of speech so to rouse their attention,
that they should not fall off in time of trial and difficulty,
or say that He had told them smooth things, and had hid
the difficulties. For it is better to meet with softness in
ds than in words; and therefore Ho stayed not in words,
but showing them the nature of their warfare, He taught
them thai it «a> more perilous than ;i < - i ^ i 1 prarj sayi
/ am come to set a mini against his /'<i//i<r, <m>i <lnu>/lii<r
396 GOSPEL ACCORDING TO CHAP. X.
against her mother, and daughter-in-law (/gainst her mother-
in-law. So this warfare will be between not acquaintances
merely, but the nearest and dearest kindred ; and this shews
Christ's very great power; that His disciples after having
heard this, yet undertook the mission, and brought over
others. Yet was it not Christ who made this division, but
the evil nature of the parties; when He says that it is lie
that does it, He speaks according to the manner of Scripture.
Is. G, 10. As it is written, God hath given them eyes that they should
not see. Here is also a great proof that the Old Testament
is like the New. For among the Jews a man was to put
his neighbour to death if he found him making a calf, or
sacrificing to Baalphegor ; so here to shew that it was the
same God who ordained both that and these precepts, He
reminds them of the prophecy, A man's foes are they of Ids
household. For this same thing happened among the Jews;
there were Prophets, and false Prophets ; there the multitude
was divided, and houses were set against themselves ; there
some believed one part, and some another. Jerome. These
Mic. 7, 6. are almost the words of the Prophet Micah. We should
always take note when a passage is cited out of the Old
Testament, whether the sense only, or the very words are
given. Hilary. Mystically ; A sword is the sharpest of all
weapons, and thence it is the emblem of the right of au-
thority, the impartiality of justice, the correction of offenders.
Eph.6,17. The word of God, we may remember, is likened to a sword ;
Heb.4,12. s0 jiere tjic SWOrd that is sent upon the earth is His preach-
ing poured into the heart of man. The five inhabiting one
house, whom He divides three against two, and two against
three, we may explain thus; The three are the three parts
of man, the body, the soul, and the will ; for as the soul is
bestowed in the body, so the will has power of using both
in any way it chooses; and thence when a law is given it
is given to the will. But this is only found in those who
were first formed by God. By the sin and unbelief of the
first parent, all the generations of men since have had sin for
the father of their body, and unbelief for the mother of their
soul. And as each man has his will within him, there are
thus five in one house. When then we are renewed in the
Layer of baptism, by virtue1 of the word we arc set apart from
VER. 37 — 39. ST. MATTHEW. 397
our original guilt, and severed, as it were, by the sword of
God, from the lusts of this our father and mother, and thus
there is great discord made in one house ; the new man
finding his foes within, he seeks with joy to live in newness
of spirit ; they which are derived from the old stock, lust to
remain in their old pleasures. Aug. Otherwise ; / am come Aug.
to set a man against his father ; for he renounces the Devil inll^t't
who was his son; the daughter against her mother, that is, q- 3«
the people of God against the city* of the world, that is, the
wicked society of mankind, which is spoken of in Scripture
under the names of Babylon, Egypt, Sodom, and other names.
The daughter-in-law against her mother-in-law, that is, the
Church against the Synagogue, which according to the flesh,
brought forth Christ the spouse of the Church. They are
severed by the sword of the Spirit, which is the word of God.
And a mail's foes are they of his household, those, that is, with
whom he before lived as intimates. Raban. For no other
mutual rights can be preserved between those who are at
war in their creeds. Gloss. Otherwise; He means, I am Gloss,
not come among men to strengthen their carnal affections,
but to cut them off with the sword of the Spirit ; whence it
is rightly added, And a man's foes are they of his household.
Gki:g. For the subtle enemy when he sees himself driven Gre^.Mor.
ill S
out of the hearts of the good, seeks out those who most * *
love them, and speaking by the mouth of those who are
dearest, endeavours while the heart is penetrated by love,
that the sword of conviction may pierce to the inmost
bulwarks of virtue.
37. He that loveth father or mother more than
Me is not worthy of Me : and lie that loveth son or
daughter more than Me is not worthy of Me.
38. And he that taketh not his eross, and followcth
p He, is not worthy of Me.
39. He that findeth his life shall lose1 it: and he
that loseth his life for My sake shall find it.
Jerome. Because of what He bad said, / am not come to
1 peace but a w>ptd% tyc, that none might suppose that
398 GOSPEL ACCORDING TO CHAI\ X.
family affection was banished from His religion, He now
adds, lie that loves father or mother more than Me is not
c 2, 4. worthy of Me. So in the Song of Songs we read, Order
love in me. For this order is needed in every affection ;
after God love thy father, thy mother, and thy children ;
but if a necessity should occur that the love of parents and
children comes into competition with the love of God, and
where both cannot be preserved, remember that hatred
of our kindred becomes 'then love to God. He forbids
not to love parent or child, but adds emphatically, more
than Me. Hilary. For they who have esteemed domestic
affection of relations higher than God, are unworthy to in-
herit good things to come. Ciirys. Yet when Paul bids us
obey our parents in all things, we are not to marvel ; for we
are only to obey in such things as are not hurtful to our piety
to God. It is holy to render them every other honour, but
when they demand more than is due, wc ought not to yield.
This is likewise agreeable to the Old Testament ; in it the
Lord commands that all who worshipped idols, should not
only be held in abhorrence, but should be stoned. And
Deut.33,9. in Deuteronomy it is said, He who saith to his father and
his mother, I know you not; and to his brethren, Ye are
Gloss. strangers; he hath kept Thy saying. Gloss. It seems to
happen in many cases that the parents love the children
more than the children love the parents ; therefore having
taught that His love is to be preferred to the love of parents,
as in an ascending scale, He next teaches that it is to be
preferred to the love of children, saying, And ivhoso loveth
son or daughter more than Me is not worthy of Me. Raban.
lie is unworthy of the divine communion who prefers the
carnal affection of kindred to the spiritual love of God.
Chrys. Then that those to whom the love of God is pre-
ferred should not be offended thereat, He leads them to
a higher doctrine. Nothing is nearer to a man than his
soul, and yet lie enjoins that this should not only be hated,
but that a man should be ready to deliver it up to death,
and blood; not to death only, but to a violent and most
disgraceful death, namely, the death of the cross ; therefore
it follows, And ivhoso taketh not up his cross and follow 'cl 'h
Me, is not worthy of Me. He had as yet said nothing to
«on occ.
VER. 37 — 39. ST. MATTHEW. 399
them respecting His own sufferings, but instructs them in the
meanwhile in these things, that thev mav the more readily
receive His words concerning His passion. Hilary. Or;
They that are Christ's have crucified the body with its vices Gal. 5, 24.
and lusts. And he is unworthy of Christ who does not take
up His Cross, in which we suffer with Him, die with Him,
are buried and. rise again with Him, and follow his Lord,
purposing to live in newness of spirit in this sacrament of
the faith. Greg. The cross is so called from l torment ; Greg.
and there are two ways in which we bear the Lord's E"m* m
cross ; either when we afflict the flesh by abstinence ; or xxxii. 3.
when in compassion for our neighbour we make his afflic- crucla"
tions our own. But it should be known that there are
some who make a show of abstinence not for God, but for
ostentation ; and some there are who shew compassion to
their neighbour, not spiritually but carnally, not that they
may encourage him in virtue, but rather countenancing him
in faults. These indeed seem to bear their cross, but do not
follow the Lord ; therefore He adds, And folloiveth Me.
Ciirys. Because these commands seemed burdensome, He
proceeds to shew their great use and benefit, saying, lie
that findeth his life shall lose it. As much as to say, Not
only do these things that I have inculcated do no harm, but
they are of great advantage to a man ; and the contrary
thereof shall do him great hurt — and this is His manner
every where. He uses those things which men's affections
are set upon as a means of bringing them to their duty.
Thus: Why are you loath to contemn your life? Because
you love it ? For that very reason contemn it, and you will
do it the highest service. Bbmig. The life in this place is
not to be understood ai the substance, (the soul,) but as this
cut state of being; and the sense is, Ho who findeth
his life, i. e. this present life, he who so loves this light,
and pleasures, BJ to desire that he may always find
them; he -hall lose that which he wishes always to keep, and
prepare his soul for eternal damnation. Raban. Otherwise;
lie who seekl an immortal life, docs not hesitate to lose his
that is, to offer it to death. Hut either sense suits equally
well with that which follow-, And whoso shall lose his life
for My Sake $hall find it. RjZMIG. That is, lie who in eon-
400 GOSPEL ACCORDING TO CHAP. X.
fession of My name in time of persecution despises tliis
temporal world, its joys, and pleasures, shall find eternal
salvation for his soul. Hilary. Thus the gain of life
brings death, the loss of life brings salvation ; for by the
sacrifice of this short life we gain the reward of immortality.
40. He that receiveth you receiveth Me, and he
that receiveth Me receiveth Him that sent Me.
41. He that receiveth a prophet in the name of a
prophet shall receive a prophet's reward ; and he that
receiveth a righteous man in the name of a righteous
man shall receive a righteous man's reward.
42. And whosoever shall give to drink unto one
of these little ones a cup of cold water only in the
name of a disciple, verily I say unto you, he shall in
no wise lose his reward.
Jerome. The Lord when He sends forth His disciples to
preach, teaches them that dangers are not to be feared, that
natural affection is to be postponed to religion — gold He had
above taken from them, brass He had shaken out of their
purses — hard then surely the condition of the preachers !
Whence their living ? Whence their food and necessaries ?
Therefore He tempers the rigour of His precepts by the
following promises, that in entertaining the Apostles each
believer may consider that he entertains the Lord. Cm: vs.
Enough had been said above to persuade those who should
have to entertain the Apostles. For who would not with
all willingness take in to his house men who were so
courageous, that they despised all dangers that others might
be saved ? Above He had threatened punishment to tho>e
who should not receive them, He now promises reward to
such as should receive them. And first lie holds out to
those who should entertain them the honour, that in so doing
they were entertaining Christ, and even the Father ; He who
receiveth Me, receiveth Him that sent Me, What honour to
be compared to this of receiving the Father and the Son?
HILARY. These words shew that He has a Mediator's office,
and since He came from God, when He is received by us,
VER. 40 — 42. ST. MATTHEW. 401
through Him God is transfused into us ; and by this dispo-
sition of grace to have received the Apostles is no other
than to have received God ; for Christ dwells in them, and
God in Christ. Chrys. A further reward also He pro-
mises, saying, He who receiveth a prophet in the name of
a prophet, shall receive a prophefs reward. He said not
merely, Whoso receiveth a prophet, or a righteous man,
but in the name of a prophet, and in the name of a
righteous man; that is, not for any greatness in this life,
or other temporal account, but because he is a prophet,
or a righteous man. Jerome. Otherwise ; To this His
exhortation to the disciple to entertain his teacher, there
might a secret objection arise among the faithful ; then
shall we have to support the false prophets, or Judas the
traitor. To this end it is that the Lord instructs them
in these words, that it is not the person but the office that
they should look to ; and that the entertainer loses not his
reward, though he whom he entertains be unworthy. Chrys.
A prophefs reward, and a righteous man's reward, are such
rewards as it is fitting he should have who entertains a
prophet, or a righteous man : or, such a reward as a prophet
or righteous man should have. Greg. He says not, a reward Greg.
from a prophet, or righteous man, but the reward of a prophet Ey"ixin
or righteous man. For the prophet is perhaps a righteous man, 12.
and the less he possesses in this world, the greater confidence
has he in speaking in behalf of righteousness. He who hath
of this world's goods, in supporting such a man, makes him-
self a free partaker in his righteousness, and shall receive the
reward of righteousness together with him whom he has
aided by supporting him. He is full of the spirit of pro-
phecy, but he lacks bodily sustenance, and if the body be
Dot supported, it is certain that the voice will fail. Whoso
then gives a prophet food, gives hnn strength for speaking,
therefore together with the prophet he shall receive the pro-
phet's reward, when he ihewi before the face of God what
bounty he shewed him. JeROHE. Mystically; lie who re-
ceives a prophel ai a prophet, and understands him speaking
<»i things to come, he -hall receive reward <»f thai prophet,
The Jen i I who understand the prop! i oallj .
do d i opbi I 'id. R i m i'.. Borne und< r
\<-i 2d
402 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. X.
stand by the prophet here, the Lord Jesus Christ, of whom
Deut. 18, Moses says, A Prophet shall the Lord your God raise up
unto you ; and the same also by the righteous man, because
he is beyond comparison righteous. He then who shall
receive a prophet or righteous man in the name of the
prophet or righteous man, i. e. of Christ, shall receive
reward from Him for love of whom he received Him.
Jerome. That none should say, I am poor and therefore
cannot be hospitable, He takes away even this plea by the
instance of a cup of cold water, given with good will, lie
says cold water, because in hot, poverty and lack of fuel
might be pleaded. And whosoever shall give to drink to
one of the least of these a cup of cold water only in the
name of a disciple, verily T say unto you, he shall not Lose
his reward. Remig. The least of these, that is, not a prophet,
Gloss. or a righteous man, but one of these least. Gloss. Note, that
non occ. qQ(j i00jis m0re to the pious mind of the giver, than to the
Gloss, ord. abundance of the thing given. Gloss. Or, tlw least are they
who have nothing at all in this world, and shall be judges
with Christ. Hilary. Or; Seeing beforehand that there
would be many who would only glory in the name of
Apostleship, but in their whole life and walk would be
unworthy of it, He does not therefore deprive of its reward
that service which might be rendered to them in belief
of their religious life. For though they were the very least,
that is, the greatest of sinners, yet even small offices of
mercy shewn them, such as are denoted by the cup of cold
water, should not be shewn in vain. For the honour i> not
done to a man that is a sinner, but to his title of disciple.
BS 2555 .A2 T513 1864 V. L
pt.l IMS
Thomas Aquinas, Saint
Catena aurea
47090645
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