Full text of "Catena aurea, commentary on the four Gospels; collected out of the works of the Fathers"

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C a 1 1 w a i u r t a.

COMMENTAEY

ON THE

FOUE GOSPBLS.

COLLECTED OTJT OF THE

WOllKS OF THE FATHERS

S. THOMAS AQUINAS.

ST. MATTHEW.— VOL. I.

NEW EDITION,

©xfoit anti 3Loution:

JAMES PAEKER AND CO.

1874.

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 tlie 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 traditioriary 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 iraage 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 leadings of his own thoughts in unfokling the words
of Scripture, his own deeply fixed views of Cathohc truth
would bring him safe home, without overstepping the limits
of truth and sobriety. Accordingly, while the early Fathers
manifest a most remarkable agreement in the principles and

iv PREFACE.

the substance of tlieir interpretation, they liave at the same
time a distinctive spirit and raanner, by which each may
be known from the rest. About the vith or viith century
this originality disappears ; the oral or traditionary teach-
ing, which allowed scope to the individual teachcr, became
hardened into a written tradition, and henceforward thcre is
a uniform invariable character as well as substance of Scrip-
ture interpretation. Perhaps we should not err in putting
Gregory the Great as the last of the original Commentators ;
for though very numerous commentators on every book of
Scripture continued to be written by the most eminent doctors
in their own names, probably not one interpretation of any
importance would be found in them which could not be traced
to some older source. So that all later comments are in fact
Catenas or selections from the earlier Fathers, whether they
present themselves expressly in the form of citations from
their volumes, or are lections upon the Lesson or Gospel for
the day, extempore indeed in form, but as to their materials
drawn from the previous studies and stores of the expositor.
The latter would be better adapted for the general reader,
the former for the purposes of the theologian.

Commentaries of both classes are very nuraerous. Fabri-
cius^ speaks of several hundred MS. Catenas in the Royal
Library of France. According to Wolf and Craraer ^ the
earliest compiler of a Greek Catena was CEcuraenius, in
the ixth or xth century; for the clairas of Olyrapiodorus in
the vith to be the author of the Catena on Job, have been
disproved by Patricius Junius, in his edition. (Lond. 1637.)
But though this may be the first regular Catena, the practice
of corapiling coraraentaries had been in use rauch earlier. In
the East, Eustathius of Antioch in the ivth, and Procopius
of Gaza in the beginning of the vith, collected " thc inter-
prctations of the ancients •/' and in the Wcst, the Com-
mentaries on the Gospels which go undcr the name of Bede,
(A.D. 700,) are but a summary of the authorized interpreta-

a Yol. viii. p. 038. ed. Hailes. Matt. et Marci, Oxon. 1840. which con-

b Praef. in Catenas in Evang. SS. taiiis nuich infonnation on the subject.

PREFACE. V

tions chiefly drawn from S. Augustine, S. Leo, &c,, 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
Nazianzen. A comment or scholia by the same author
upon S. Paurs 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 selectiou 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, and a power of clear and orderly arrangement in this
mass of knowledge, are qualities which make tliis Catena

vi PREFACE.

perhaps nearly perfect as a conspectus of Patristic interpre-
tation. Other compiLations exhibit research, industry, learn-
ing; but this, though a mere compilation, evinces a masterly
command over the whole subject of Theology.

The Catena is so contrived that it reads as a running com-
raentary, the scveral 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 are
also a few quotations headed ' Glossa,' which none of the
editors have beeu 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 introduccd.
In the Gospel of S. Matthew there are only a few otiier
passages which seem to belong to S. Thomas. These are
mostly short explanations or notes upon something that
seemed to need explanation in some passage quoted, and
which in a modern book would have been thrown into the
form of a foot-note. An instance of this may be seen in
p. 405. The only important passages of this kind are some
Glosses on chap. xxvi. 26, which will be noticed in their
place.

This continuity is expressed in the title which the Author
gives his work in his dedication to Pope Urban IV., ' expo-
sitio continua ;' the term Catena was not used till after his
death. De Rubeis the Venetian editor speaks of a MS.
of tlie xivth century in which it is so entitled, but the
earlier editions have either ' Glossa Continua,' or ' Conti-
nuum.' The sacred text is broken into paragraphs louger
or shorter ; the shortest less than a verse, the longest twenty
verses, and the exposition of each portion follows this order :
— First, the transition from the last paragraph to that under
review ; if they are events, the harmony with the chrouology
of the otlier Evangelists is shevvn, S. Augustine (de Consensu

PREFACE. vii

Evangelistarum) being the authority used for this : tlieu
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 raost re-
condite, by the words ' Vel aliter.' Then if any important
doctrine hinges upon any part of the passage or coramaj
selections are given from the most approved treatises ou 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. loug extracts from Aug. de Bono Perseve-
rantise ; on viii. 2. a short passage from Damascenus de Fid.
Orth. as if for the purpose of referriug 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
Yincentium 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 ofteu 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 coudensatious 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
Cateua. For instances particularly iu which a senteuce is
made up of clauses gathered from distant pages, see the
summary of the Sermon on tlie Mount, chap. vii. in fin., and
a quotation from Chrysostom on cliap. xxiii. 26.

Nor is it the case with this Catena as it seems to be with
every other, that some one commentary has been taken as
a nucleus or basis, into which other extracts have been
inserted. Dr. Cramer says, tluit Chrysostom is the sLaple

viii PREFACE.

of all tlie Greek Catenas on S. Matthew; but though S.
Thomas held Chrysostom in such esteem that he is reported
to have said 'malle se uti Chrysostorai libris in Matthseum
quam possidere fruique Lutetia Parisiorum,' (prsef. Ben.) and
though he has drawn upon the Homilies very largely, it is
no more than he has done upon nearly all the principal
commentaries. If any book might be supposed to have been
his guide more than another it would be Rabanus Maurus ;
though we should not say that he quoted any other writers
mediately through Rabanus, yet this compiler seems often
to have guided him to quotations in S. Augustine, Gregory,
and the general treatises of the Latin Fathers.

With respect to the fidelity of the references, putting aside
the connective Gloss?e which may probably be assigned to
S. Thomas himseif, there are very few (as far as the trans-
lation has hitherto proceeded) which it has not been pos-
sible to find. Of these, some are quoted from S. Augustine's
Sermons, and among the multitude of doubtful and spurious
compositions of this class, it is probable that the extracts
to which they belong may be found, though it was scarcely
worth while to spend much time in the search of a few un-
important passages. But there are two passages of serious
moment, one on Matt. xvi. 18. the other on Luke xxii. 19.
quoted from S. Cyril, which require a remark. The first
affirming the supremacy of the successors of S. Peter is
quoted from 'Cyril. in lib. Thes.' but occurs no where in
S. Cyrirs writings. Accordingly it has been made the
gi-oundwork of an old charge against S. Thomas (lately
revived by a Gerraan writer, see Ellendorf Ilist. Blatter)
of forgery, which however has been amply refuted by Guyart
and Nicolai. In the dedicaticn to anotlier of his worlcs,
* Opusculum contra errores Grsecorum' addressed to Pope
Urban IV. he says, Libellum ab excellentia vestra mihi ex-
hibitura diligenter perlegi, in quo inveni quampluriraa ad
nostrse fidei assertionera utilia. Consideravi autera quod ejus
fructus posset apud plurimos irapcdiri propter qusedara in
auctoritatibus SS. Patrura coutenta, quse dubia esse vidcntur.

PREFACE. ix

The other passage is affirmatory of Transubstantiation, and
quoted frora S. Cyril without any specification of place;
on this Father Simon (Hist. Crit. c. 33.) observes, that
S. CyriFs commentaries on the New Testament have come
down to us iraperfect, 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 'ira.o
quem bibas quem 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 raiddle of
chap. viii., after which it is cited more rarely. At this place
the Benedictine editor notes a hiatus in some of the MSS. of
Chrysostora. S. Augustine de Cons. Ev. and In Serraonera
Doraini in Mont. are nearly incorporated into the Catena,
and frora ch. xvi. to the end, Origen's Coramentaries on
S. Matthew.

It is generally supposed that Aquinas was ignorant of
Greek, and that therefore he raust have quoted the Greek
authors in Translations ; but his own words in his dedication
to Pope Urban seera to iraply othervvise. ' Interdura etiam
sensum posui, verba diraisi, prsecipue in Homiliario Chry-
sostorai propter hoc quod est translatio vitiosa.' That for
Chrysostora he used neither the version of Anianus, (as the
Benedictine editor of Chrys. supposed,) nor the curreut
Latin version, is evident ou the shglitest comparisou with
his quotations. However this may be, he has in several
instances quite missed the sense of the Greek.

The Catena begins to quote Origen's Commentary on
S. Matt. at chap. xvi., though our fragment of it begins as
early as chap. xiii. It uses the Old Interpretation, which
liuet conjectures to have been the work of Belhitor, or of

X PREFACE.

some contemporHry of Cassiodorus. Tliis version will be
found in the Ben. Ed. of Origen, and is according to Huet
barbarous and full of errors,

Great accidental value is given to many of the inedited
Greek Catenas by the extracts which they contain from lost
works: iu this on S. Matt, are quoted two writers, whose
works do not seem to have been printed, The first is Re-
migius, which is frequently cited throughout. The com-
mentary on S. Matthew of Remigius, a Monk of Auxerre in
the ixth centurv, is extant in MS. in several libraries, but
the only part of it which has ever been printed is the Pre-
face, in Fontani Novae Eruditorum Delicise, Florence 1793.
One short passage concerning the dates of the Gospels,
which is quoted in S, Thomas's Proem, is not found in this
Preface, but a passage in S. Thomas's Proem to S. Mark
quoted from Remigius super Matt. occurs in it. This
would be proof enough of the identity of the Remigius of
the Catena with the inedited Commentary described by
Eontani, But he has also printed in the same volume
several homilies of Remigius, which he says are only ex-
tracts or abridgments (apocopse) of the Commentary, On
comparing these with the quotations in the Catena, they
ansM er exactly to that description, the substance is the same,
the words only a little difFerent,

Haymo is much more rarely quoted. The quotations do
not correspond with the ' Homilies on the Gospels' priuted
with his name at Paris, 1545, but there is much the same
kind of resemblance between them, as between the quota-
tions and the Homilies of Remigius. It may perhaps be
conjectured, that he also may have written a commentary of
which the Homilies are abridgments.

Rabanus Maurus, who as well as Haymo was a scholar of
Alcuin, wrote one of the most fuU and valuable commenta-
ries on S. Matthew extant, It contains copious extracts
from the Latin Fathers, such, he says, ' quantum mihi
prge innumeris monasticse servitutis retinaculis licuit, et
pro nutrimeuto parvulorum quod non parvam nobis ingerit

PREFACE.

molestiara et lectionis facit injuriam/ (he seems from tliis
to have been Abbot at the time he wrote,) but interwoven
with the extracts is much original matter of his own, ' non-
nulla quse mihi Author lucis aperire dignatus est ■=/ 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.
'quse 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, frora his want of
leisure to read the numerous commentators even then
existing on the Gospels. He names Origen's twenty-five
volumes, and as many homilies on S. Matthew only ; Theo-
philus Antioch., Hippolytus Martyr, Theodorus, Apollinaris,
Didymus, Hilary, Victorinus, Fortunatianus. He says also,
* historicam interpretationem digessi breviter, et interdum
spirituahs intelligentise flores miscui, perfectum opus re-
servam in posterum.'

The Enarrationes in Matthseum 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 corapilation 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 coraraon 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 llabanus Maurus. Among the
extracts, he seems to have inserted short observations of his

■^ Great part of the introduction of Epistle dedicatory to Bp. Accaj how
Rabanus de&cribino- hjs method of com- is this to be explained?
pilation, is word for word witli Bede's

xii PREFACE.

own, distinguishing them by the title of ' Glossa.' Even
of these the substance seems to have been dravvn from tlie
FatherSj or rather from that received mode of interpreting
Scripture and Fathers which was traditionally preserved in
the Schools. These portions (in whatever degree original)
got the name of Glossa Ordinaria say the editors, (Douay,
1617,) "quia illam posteri omnes tanquara officinam eccle-
siasticorum sensuum consulere solebaut.'' It is sometimes
cited under the title of ' auctoritas.'

Tlie Glossa Interlinearis is ascribed to Anselm Laudu-
nensis early in the xiith century, and was intended to
accompany the common editions of the Bible writteu iu
a small hand in the vacant spaces between the lines.

A few passages are quoted from Bede. Of these some are
from his Homilies on the Gospels, some from his Commen-
tary on Luke. There is among Bede's works a Commentary
on S. Matthew, and in one or two instances this is referred
to by Nicolai, but on looking at the quotations in older
editions of the Catena, it is merely * Bed. in Ilom.' To
many quotations of Remigius and Babanus, which agreed in
sense witli this Coramentarv on Matthew, the mavk 'e Beda'
has been added, because he was the earliest author in which
the translator found them; but an inspection of this Com-
mentary will make it very doubtful whether it is Bede's.
First, he does not mention it in the catalogue which he gives
of his own works at the end of the Hist. EccL (p. 222. ed.
Smith.) Secondly, those on Mark and Luke (which he does
mention there) are introduced by Epistles to Acca, Bishop of
Hexhara. Thirdly, the style of these is different, being
full and copious, that on Matthew short, and 'per saltus.'
Fourthly, comparing Rabanus' numerous quotations from
Bede, they seem to be all taken from the comraents on the
parallel passages of Mark and Luke. But a great deal of
what is given as original iu Rabanus coincides with the
Coramentary on S. Matth. in question. Is it an abridg-
ment of Rabanus, or did they only both draw upon their
recollections of the Fathcrs ? The Commentarv on S. Paul's

PREFACE. xiii

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 fashiou. 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
eloqueut and high, that they could only be understood by
Doctors, and something Aveaker 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 none should take me for
a plagiarist, endeavouring to pass ofF as my own the words
of greater men." Vol. v. p. 215. ed. Col.

The Translation has been made from the Venetian edition
of 1775, which professes to give the original text of the
Catena without the alterations of Nicolai. For by the re-
peated reprints — and no book weut through more during
the two first centuries after the invention of printing — the
text had become so corrupt — " tam frequentes in eam irrep-
serant et tam enormes corruptelae, tot depravatse voces, tot
involutse constructiones, tot perturbatse phrases, tot prse-
sertim ex Grajcis autoribus autoritates adulteratsc, tot vitiosse

xiv PREFACE.

versiones, tot mutilati textus, tot indices omissi vel prsepos-
tere annotati, tot hiantes et imperfecti seusus occurrebant
lat eas mirer tara impense laudari potuisse quse tam turpi-
ter aberrassent." (Prgef. Nicol.) Nicolai therefore in 1657
undertook a recension of the text, for which he employed,
not MSS. or early editions of the Catena, (the Venetian
editor thinks it probable that he used only two editious,
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 use-
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. 1686,) and the references
have all been verified afresh and adapted to the best editions
of the Fathers. No reference has been given to any passage
which the trauslator has not verified for himself substantially
in its own original place ; but in those places only in which
there was any doubt or difficulty about the meaning, or
where an iraportant doctrine was involved, or any important
variety of reading between the two editions of the Catena,
has he attentively collated the passage of the Catena with
the original ; in a very few has he introduced any alteration
or addition from the originals, and that has been some-
times noticed in the note. Where a reference could not
be found, it has been marked ' non occurrit ;' of these the
majority are those Glossae which are most probably to be
ascribed to S. Thomas : of the rest, some had escaped the dili-
gence of Nicolai, only one or two which Nic. had marked
as found, the present translator has not been able to find.

Where no note of reference is put, it is to be understood
that the passage is in each case in the author's commentary
on that chapter and verse of S, Matt. ; as the only note of
reference to which must have been ' in locum,' it was thought
a perpetual repetition of that note was needless. To aid in
referring to S. Chrys. the number of the Homily has been
given at the first place where each is referred to.

PREFACE. XV

The references to Scripture have Ijeen 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
ia the mode of printing the sacred text. The MSS. and
earher 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.,

Fellow of Lincoln College.

J. H. N.

LIST OF AUTHOIIS

USED IN THE CATENA ON ST. MATTnEW,
With the Editions oftheir Worhs referred to in the Translation.

Origen, Presbyter of Alexandria, A.D. 230. Ed. Ben. Par. 1753.

Pseudo-Origen Homilioe sex ex diversis locis colkctce. Merlin, Par. 1512.
S. Cyprian, Bishop of Carthage, A.D. 24S. Oxford Translation, 1839.
Eusebius, Archbishop of Caesarea, 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. Apiul Bibl. Patr. Grcec. Paris, 1634.

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, ^ ^^ ^3^ ^^^ ^^^^^ ^^^^^.^^^ ^^^ ^^^^
Theodotus of Ancyra, 5

S. Leo I. Pope, A.D. 440. Venice, 1783.

Gennadius, Presbyter of Marseilles, A.D. 495. Hamb. 1614.

S. Gregory I. Pope, A.D. 590. EJ. Ben. Paris, 1705.

S. Isidore, Archbishop of Seville, A.D. 595. Col. 1617.

Bede, Yencrable, Presbyter and Monk of Yarrow, A.D. 700. Col. 1612.
S. John, Presbyter of Damascus, A.D. 730. Paris, 1712.

Rabanus Maurus, Archbishop of Mayence, A.D. 847. Col. 1626.

Haymo, Bishop of Halberstadt, A.D. 853. j ^,,^^^.^ ^^^^ ^^.^^^^^_

Remigius, PresbyterandMonkof Auxerre,A.D. 880. )
Glossa Ordinaria, in ninth century. . Ltcqd. 15 89.

Paschasius Radbertus, A.D. 850. 7 j^-^^ p^^^

Lanfranc, Archbishop of Canterbury, A.D. 1080. i

S. Anselm, Archbishop of Canterbury, A.D. 1093. Col. 1612.

Glossa Interlinearis, in twelfth century. Lugd. 1589.

PEEFACE

TO THE GOSPEL ACCORDING TO

ST. MATTHEW.

IsAIAH xl. 9.

Go up to the top of the mountain, thou that preachest glad
tidings in Sion ; lift up thy voice with might, thou that
preachest in Jerusalem: cry aloud, fear not : say to the
cities of Judah, Behold your God ! Lo, the Lord God
shall come with power, and His arm shall have dominion ;
Lo, His reward is with Ilim.

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, i^c.

But to make our beginning with the title, The Gospel.
AuGUSTiNE. The ward * Evangelium,' (Gospel,) is rendered Aug.
in Latin ' bonus nuntius,' or ' bona annunti^tio,' (good news.) ^ "^''f
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 suflFerings of the Lord
Jesus Christ, are properly styled Evangelists. Chrysostom. chrys.
For what is there that can equal these good tiding-s ? God on ?°,'l"''

^ ^ ° in Matt.

earth, man in heaven ; that long war ceased, reconciliation i. 2.
made between God and our nature, the devil overthrown,
death abolished, paradise opened. These things, so far beyond
our merits, are given us with all fulness; not for our ovvn
toil or labour, but because we are beloved of God.

AuG. Whereas God in many ways heals the souls of men, ac- Aug. de
cording to the times and the seasons which are ordaiued by His ^^^'^iq^ '^

VOL. I, B

PREFACE TO TIIE GOSFEL

Pseudo-
Aug.
Serm. de

Nativ.
Serni. ix.

Leo.

Epist. ad
Flavian.
xxviii. 3.

Aug^.

de doct.
Clirist,
i. 12.
Leo.
Serm. in
Nativ,
s. xix. 3.

Aug.
de Pec-
catorum
Meritis,
ii. 30.

Leo.
Ubi sup.

Matt. 5,

12.

Aug.

Contra

FausL

iv.2.

raarvellous wisdora, yet lias He ia no way more beneficcntly
provided for the human race, than when the Very Wisdom of
God, the Only Son of one substance and coeternal with the
Father, stooped to take upon Ilim perfect man, and the Word
was made flesh and dwelt among us. Ilereby He made manifest
how higii a place among creatures had human nature, in that
He appeared to men as Very Man. Pseudo-Aug. God was
made man, tliat man might be made God. Gloss ; This
part of the glad tidings that should be preached, the Prophet
foretells saying, Behold, your God, ^c. Leo Pope ; For this
emptying of Himself, by which the Invisible made Plimself
Visible, and the Creator and Lord of all things chose to
become one of us mortal creatures, was a stooping of Ilis
mercy, not a failing of His povver. Gloss; Therefore that
the Lord should not be supposed to be present in such a way
as tliat there should be any thing lost of His power, thc
Prophet adds, The Lord shall come ivith power. Aug.
Come, not by passing tlirough the regions of space, but by
shewing Ilimself to men in the flesh. Leo ; By the
unspeakable power of God, it was wrought, that while very
Man was in the inviolable God, and very God in passible
flesh, there was bestowed upon man, glory through shame,
immortality through punishment, life through death. Auo.
For blood that was without sin being shed, the bond of all
men's sins was done away, by which men were before hekl
captive by the Devil. Gloss ; Therefore because men, having
been delivered from sin by virtue ofChrist suff^eringjbecame the
servants of God, it follows, And Ilis arm shall have dominion.
Leo ; In Christ then was giveu us this wonderful deliverance,
that on our passible nature the condition of death should
not abide, which His impassible essence had admitted, and
that by that which could not die, that which was dead might
be brought to life. Gloss ; And thus througli Christ is
opened to us the entrance of immortal glory, concerning which
it follows, Lo, Ilis reward is with Ilim ; that, namely, of
which Himself speaks, Your rtward is abundajit in Heaven.
AuG. The promise of eternal life and the kingdom of
heaven belongs to the New Testament ; in the Old Testament
are contained promises of temporal things.

Gloss ; So then evangelic teaching delivers to us four things

ACCOKDING TO ST. MATTHEW. 3

concerning Christ ; tlie 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 thc
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 '/J

' xloin. IV.

our redemption as a Calf ; He rose again through the power
of His might, as a Lion ; and as an Eagle He ascended
aloft into heaven. Gloss; In which ascension He shewed
manifestly His Divinity; Matthew then is denoted by the
Man, because he dwells chiefly on the humanity of Christ ;
Mark by the Lion, because he treats of His Resurrection ;
Luke by the Calf, because he insists on His Priesthood ; John
by the Eagle, because he describes the sacraments of His
Divinity. Ambrose ; And it has happened well that we Ambros.
set out with delivering the opinion that the Gospel according j,j°Luc
to Matthew is of a moral kind, for morals are the pecuHar pref.
province of man. The figure of a Lion is ascribed to Mark,
because he begins with an assertion of His Divine power,
saying, 77*6 beginning of the Gospel of Jesus Christ the Son
of God. The figure of the Eagle is given to John, because
he has described the miracles of the Divine Resurrection.
Greg. These things the commencement of each of the Gospel Greg.
books testifies. Because he opens with Christ's human gene- ' ''"^"
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, Jolm
is worthily signified by an Eagle. Aug. Or, Matthew Aupr.
who has chiefly represented the regal character of Christ, is gg„g^°""
designated 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% and yet is clearly busied about His huraan
nature, is designated by the figure of a Man. These three
animals, the Lion, the Man, the Calf, walk on the earth,
whence these three Evangelists are mostly employed about
those things which Christ wrought in the flesh. But John,

The original text of Augustine lias sacerdotaletn vel consecrationem vel
here, " lieque stirpein regiam neque cognationem."

4 PREFACE TO THE GOSPEL

as tlie Eagle, soars on liigli, and with most keen eyes of tlie
lieart beholds the light of unchangeable Truth. From ■which
Mve may understand, that the other three Evaugehsts are oc-
ciipied about the active, and John about the contemplative,
life. The Greek Doctors by the Man understood Matthew,
because he has deduced the Lord's lineage according to the
flesh ; by the Lion, John, because as the lion strikes terror
iiito the other beasts by his roaring, so John struck terror into
all heretics ; by tlie Calf, they understood Luke, because the
calf was the victim of the Priests, and he is much employed
concerniiig 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 Propbets.
Hier. Jerome. Coucerning the number of the Evangelists, it

in Evan. should be known, that there were raany who had written
Matt. ad Gospels, as the EvangeHst Luke witnesses, saving, Foras-

Euseb. r J o j . o»

Luke 1 1. inuch as many have talcen in hand, ^c, and as books re-
maining to the present time declare which divers authors
have set forth, therein laying the foundation of many
heresies; such as the Gospel according to the Egyptians,
according to Thomas, Matthias, and Bartholomew''; that of
the twelve Apostles, and Basilides, and Apelles, and others
whom it would be long to rcckon up. But the Church,
which is founded by the Lord's word upon the rock, seuding
forth, hke Paradise, its four streams, has four corners and four
rings, by which as the ark of the covenant, and the guardian
of the Law of the Lord, it is carried about on moveable"

^ These apocryphal compositions are date. One is still extant, and is one of

elsewhere inentioiied hy Cienient Alex. the two GospelsofoiirSaviour'sinf'ancy,

(Sirom. iii. p 539, 553.) Origen (in wliieh seem to be the work of the Gnos-

Luc. i.) Eusebius (Hist. iii. 25.) tics. Tiie Gospel according to the

Pseudo Atlianasius (Synops. 76.) Cyril Twelve Apostles seems to be the same

(Catech. iv. 36. vi. .Sl. Epiphanius as the celebrated Gospel according to

(Haer. 62. n. 2.) Ambrose (in Luc. i, tlie Nazarenes, or Hebrews, supposed to

2.) and Pope Gelasius in his Decree. have been prior to the inspired Gospels,

The Gospel accordin;; to the Egyp- and afterwards corrupted by the Ebion-

tians is supposed to be one of the works ites. Basilides was a Gnostic, and

referred to in the begiiining of St. Luke. Apelles a Marcionite. Littie is known

It was afterwards used by the Gnostics of the Gospels according to Matthias,

aiid Sabellians in tlieir defence. There and Bartholomew ; the former seems

seem to have been several Gospels ac- to liave been of Gnostic origin.
cording to Thomas, one ascribed to a * Sonie read ' iuanobilibus.'

disciple of Manes; oue of an earlier

ACCORUING TO ST. MATTHEW.

staves. AuG. Or, Because there are four quarters ofAug.

de coi
Evan. i. 2.

the world, tlirough the wliole of which Chrisfs Church is ^^ '°"'-

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 hy 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 pLice 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 erabraced as sons, and placed
in tlie middle betweenthe other two, so as to be supported by
them on both sides. Remigius. Matthew wrote in Judaea
in the time of the Emperor CaiusCaligula; Mark in Italy, at
Rome, in the time of Nero or Claudius, according to Raba-
nus ; Luke in the parts of Achaia and Bseotia, at the request
of Theophilus ; John at Ephesus, in Asia Minor, under Nerva.
Bede. But though there were four Evangelists, yet what they
wrote is not so much four Gospels, as one true harmony of
four books. For as two verses having the same substance, non occ
but different words and different metre, yet contain one and
the same matter, so the books of the Evangeiists, though
four in number, yet contain one Gospcl, teaching one doc-
trine of the Catholic faith. Chrysost. It had indeed been chrys.
enough that one Evangelist should have written all ; but ^^" ^"P*
whereas four speak all things as with one mouth, and that
neither from the same place nor at the same time, nor having
met and discoursed together, these things are the greatest
test of truth. It is also a mark of truth, that in some small
matters they seem to disagree. Eor 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 not differ in the least thing. And
if in their accounts of miracles, one tells it in one way, another
in another, let not this disturb you ; but think that if one had
told all, the other three would have been a needless superfluity ;
had they all written different things, there would have been no

Ubi sup.

Gloss.
Ubi sup,

O PREFACE TO THE GOSPEL

room for proof of their harmony. And if their account differs
in times or raodes, this does not hinder the truth of the facts
themselves which they relate, as shall be shewn below.

Auff. AuG. Though each seems to have followed an order of
uarratlou of his own, yet we do not find any one of thera
Avritiug as if in ignorauce of his predecessor, or that he left
out some things which he did not kuow, which another M'as
to supply ; but as each had inspiration, he gave accordingly
the cooperation of his own not unnecessary labour.

Gloss. But the sublimity of the Gospel doctrine consists,
first, in its preeminent authority. Aug. For among all
the Divine instruments which are contained in Iloly Writ,
the Gospel has justly the most excellent phice ; its first
preachers were the Apostles who had seen the Lord and
Saviour Jesus Christ present in the flesh; and some of
them, that is, Matthew and John, published each a book of
such things as seemed good to be published conccrning Him.
And that it should not be supposed, that, as far as relates
to receiviug and preaching the Gospel, it makes any dif-
ference whether it is aunounced by those who followed Him
during His sojourn in the flesh, or by those who faithfully
believed what they heard frora others, it is provided by Divine
Providence through the Holy Spirif*, that a coraraission, as
well of writing as of preaching the Gospel, should be bestowed
on sorae out of the nuraber of those that followed the first
Apostles. Gloss. And thus it is clear that the sublimity of
the authority of the Gospel is derived from Christ ; this is
proved by the words of the Prophet cited above, Go uj) to the
top of the mountain. For Christ is that Mountain of whom

Is. 2, 2. the same Isaiah speaks, Ayid there shall be in the last days
a mountain prejmred, the house of the Lord in the top of the
mountains ; that is, upon all the saints who frora Christ the
Mountain are also called raountaius; for of Ilis fuhiess have
we all received. And rightly is that, Go thou up upon a high
mountain, addressed to Matthew, who, as had been foretold,
in his own person saw the deeds of Christ, and heard His

Xwx. doctrine. Aug. This should be considcred which to raany
prcsents a great difficulty, why the Lord llimself wrote no-
thing, so that we are obliged to give our belief to others who

^ A clause is inserted here Irom the original to complete the sense.

('e cons.
Evitii. i. 7.

ACCORDING TO ST. MATTHEW. 7

wrote of Him. Gloss, But we ought not to say that He wrote
nothing, seeing His merabers 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 powerRom. i,
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 evangehc
teaching, by that raising the voice which gives clearness to the
doctrine. Aug. For the mode in which Holy Scripture is put An^, ad
together, is one accessible to all, but thoroughly entered into ^° |'
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 matter of both. But that its plain things might
not be despised, these very same things it again withholds ;
being withheld they become as new ; and thus become
new they are again pleasingly expressed. Thus all tempers
have here what is meet for them; the bad are corrected,
the weak are strengthened, the strong are gratified. Gloss.
But because the voice when raised on high is heard further
off, by the raising of the voice may be denoted the pub-
lication of the Gospel doctrine; because it is given to be
preached not to one nation only, but to all nations, Tlie
Lord speaks, PreacJi the Gospel to every creature. Gregory; Greg,
By every creature may be meant the Gentiles. j^' '

Gloss. The Evangelic doctrine has, thirdlv, the loftiness of Homil.

, T rr-i 1 ' /> ii i" Evan,

liberty. Aug. Under the Old Testament because ot the pro- 28.
mise of temporal goods and the threatening of temporal evils, Aug.con.
the temporal Jerusalem begets slaves; but under the New Le^,js"et
Testament, where faith requires love, by which the Law .^'■j'P^'
can be fulfilled not more through fear of punishment, than
from love of righteousness, the eternal Jerusalem begets

8 PREFACE TO THE GOSPEL ACCORDING TO ST. MATTHEW.

freemen. Gloss. This excellence of tlie Gospel doctrine the
Prophet dcscribes when he says, Cry aloud,fear not.

It remains to see to whom, and for what purpose, this Gospel

Hier. was writtcn. Jerome. Matthew published his Gospel in

Vv^' \ Judsea, in the Hebrew tonojue, for the sake of those of the Jews

au iiiuseb. ' o '

Gloss. who believed in Jerusalem. Gloss. For having first preached
Ordinana. ^^q Gospcl in Judcea, bcing minded to pass to the Gentiles,
he first put in writing a Gospel in Hebrew, and left it as
a mcmorial 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
Pseudo- should be written to oppose heretics. Pseudo-Chrys. Mat-
Coinm. tliew has arranged his narrative in a regular series of events.
in Matt. First, thc birth, secondly, the baptism, thirdly, the tempta-
tion, fourthly, the teachings, fifthly, the miracles, sixthly, the
passion, seventhly, the resurrection, and lastly, the ascension
of Christ; desiring by this not only to set forth the history
of Christ, but to teach the order of evangelic life. It is nought
that we are born of our parents, if we be not reborn again of
God by water and the Spirit. After baptism we must resist
the Devil. Then being as it were superior to all temptation,
he is made fit to teach, and if he be a priest let him teach,
and commend his teaching, as it were, by the miracles of
a good life ; if he be lay, let him teach faith by his works.
In the end we must take our departure from the stage of this
world, and there remains that the reward of resurrection and
glory follow the victory over temptation.

Gloss. Frora what has been said then, we understand the
title Gospel, the substance of the Gospel doctrine, the emblems
of the writers of the Gospel, their number, their time, language,
discrepancy and arrangement; the sublimity of the Gospel
doctrine ; to whom this Gospel is addressed, and the method
of its arrangement.

COMMENTAKY

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 Ezekiers vision) signifies Ez. i. 5.
Matthew, who accordingly opens his Gospel with the human ,^^*^'": ^^°'
genealogy of Christ. Rabanus. By this exordium he shews Comm,
that it is the hirth of Christ according to the flesh that he '" ^''"'
has undertaken to narrate. Pseudo-Chrysostom. Matthew Pseudo-
wrote for the Jews, and in Hebrew^; to them it was unne- 9}^^^'f:

Homil.

cessary to explain the divinity which they recognized ; but in Matt.
necessary to unfold the mystery of tlie Incarnation. John °"^' '"
wrote in Greek for the Gentiles who knew nothing of a Son
of God. They required therefore to be told first, that the
Son of God was God, then that this Deity was incarnate.
Rabanus. Though the genealogy occupies only a small
part of the volume, he yet begins thus, The book of the
generation. For it is the manner of the Hebrews to name
their books from that with which they open ; as Genesis.
Gloss. The full expi-ession would be This is the book of caoss.
the generation ; but this is a usual ellipse; e. g. The vision o/Oitiinana.
Isaiah, for, ' Tliis is the vision,' Generation, he says in the
singular number, though there be many here given iu succes-
sion, as it is for the sake of the one generation of Christ that
the rest are here introduced. Chrysostom. Or he therefore chrys.
entitles it, The book of the generation, because this is the sum j^"'"- ^"
of the whole dispensation, the root of all its blessings ; viz. Hom. ii.

* It seems to be the general witness written before or after the Greek. This
of antiquity that there was a Hebrew Hebrew copy was interpolated by the
copy of St Maithew's Gospel, whether Ebionites.

10 GOSPEL ACCORDING TO CHAP. I.

that God became man; for this once cfFected, all otlier thinjis

foUowed of course. Rabanus ; He says, The book of the

yeneration of Jesus Christ, because he knew it was written,

*The book of the generation of Adam.' He begins thus

then, that he may oppose book to book, the new Adam

to the old Adam, for by the one were all things restorcd

Hier. wliich had been corrupted by the other. Jerome; We read

iiiMait. ^i^ Isaiah, Who shall declare His generation? But it does not

c'i 1 foUow that the Evangelist contradicts the Prophet, or under-

IS, OOy 8.

tnkes what he declares impossible ; for Isaiali is speaking of

the generation of the Divine nature ; St. Matthew of the iu-

carnation of the huraan. Chrys. And do not consider this

genealogy a small thing to hear: for truly it is a marvellous

thing that God should descend to be born of a woman, and

to have as His ancestors David and Abraham. Remigius;

Though any affirm that the prophet (Isaiah) does speak of His

human generation, we need not auswer to his enquiry, IVlto

slialldeclareit? "No man;" but, "Very few;"becauseMatthew

aud Luke have. Rabanus; By saying, of Jesus Christ. he

expresses both the kingly and priestly office to be in Him,

for Jesus, who first bore this name, was after Moses, the first

who was leader of the children of Israel ; and Aaron, anointed

by the mystical ointment, was the first priest under the

Hil. Law. HiLARY; What God conferred on those, who, by the

Nor^et anoiuting of oil, were consecrated as kings or priests, this the

Vet. Holv Spirit conferred on the Man Christ ; adding moreover

Test a 49 " . •

* ' a purification. The Holy Spirit cleaused that which taken

of the Virgin Mary was exalted into the Body of the Saviour,

and this is that anointing of the Eody of the Saviour's flesh

wheuce He was called Christ''. Because the impious craft

of the Jews denied that Jesus was born of the seed of David,

he adds, The son of David, the son of Abraham. Chrys.

^ This passage is from a work com- being made a Temple of the Word

monly asrribed to Hilary the Deacon. united to it bodily, as Paul says."

The Fathers bear out its doctrine Cyril Alex. Hb. v. in Joann. p. 992.

e. g. " Since ihe flesh is not holy in In like inanner Gregory or Nazianzus

itself, therefore it was sanctified even speaks of " the Fatlier of tlie True and

iu Christ, the Word whicli dwelt in really Anointed (Christ), whoni He has

it, through tlie Holy Ghost, sanctify- anointed with tlie oil of gladness above

ing His own Templc, and chauLjing it His feliows, anointing tlie manhood

into tlie eneri;y of His own Nature. with tlie Godliead, so as to make botii

For therefbre is Christ's Body under- one." Orat. 5. fin.
stood to be botli holy and halluwing, as

VEK. 1. ST. MAITHEW. 11

But why would it not have been enough to name one of them,
David alone, or Abraham alone? Because the promise had
beeu raade to both of Christ to be born of their seed. To
Abraliam, And in thy seed shall all the nations ofthe earth Gen. 22,
be blessed. To David, Of tlie fruit of thy body ivill I set upon p^' jg^
tlty seat. He therefore calls Christ the Son of both, to shew n»
that in Him was fulfilled the promise to both, Also because
Christ was to have three dignities; King, Prophet, Priest;
but Abrahara was prophet and priest; priest, as God says to
hira in Genesis, Tal^e an heifer; Prophet, as the Lord said Gen. 15,
to Abimelech coif%rning him, Ile is a prophet, and shall Jgu ^o
j)ray 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. Ambkose; He therefore naraes Ambros.
specially two authors of His birth — one who received the '" j^/"^'
proraise concerning the kindreds of the people, the other who
obtained the oracle concerniiig the generation of Christ; and
though he is later in order of succession is yet first naraed,
inasrauch as it is greater to have received the proraise con-
cerning Christ than concerning the Church, which is through
Christ; for greater is He who saves than that which is saved.
Jerome. The order of the naraes is inverted, but of necessity ;
for had he written Abraham first, and David afterwards, he
would have to repeat Abraham again to preserve the series
of the genealogy. Pseudo-Chrys. Another reason is that
royal dignity is above natural, though Abraham was first in
tirae, yet David in honour.

Gloss. But since from this title it appears that the whole
book is concerning Jesus Christ, it is necessary first to know
what we must think concerning Him; for so shall be better
explained what this book relates of Hira. Atjg. Cerinthus Aup.
then and Ebion raade Jesus Christ only raan ; Paul of Samo- ^ ^^ ^J'
sata, following them, asserted Christ not to have had an ex-
istence frora eternity, but to have begun to be from His birth

. . Pseudo-

of theVirgin Mary; he also thought Hira nothing raore than Atlian.
man. This heresy was afterwards confirmed by Photinus. Y'*^''-

•^ "^ lapsens.

Pseudo-Athan. The Apostle John, seeing long before by the {Aiha».
Holy Spirit this man's madness, rouses hira from his dcep y^]' jj'"'
sleep of error by the preaching of his voice, saying, In the p- 646.)

13 GOSPEL ACCORDING TO CHAP. I.

John 1, 1. hcginning was the Word. Ile therefore, wlio in the beginning

was with God, could not in this last time take the beginning

of His being frora man. He says further, (let Photinus hear

John 17, his words,) Father, glorify Me luith that glory which I had

Aug. de with Thee before the ivorld was. Aug. The error of Nestorius

HBeres. 19. ^.^^g^ ^|,j^^ |jg taught that a man only was born of the Blesscd

Virgin Mary, whora tlie Word of God received not into Unity

of person and inseparable fellowship ; a doctrine which Catho-

Cyr. lic ears could not endure. Cyril of Alexandria. Saith the

Monachos Apostlc of thc Only-bcgottcn, Who being in the form of God,

Egypti. thought it no robbery to be equal with God. Who then is this

who is in the form of God ? or how emptied He Hiraself,

and humbled Himself to the hkeness of man ? If the above-

nientioned heretics dividing Christ into two parts, i.e. the

]Man and the Word, affirm that it was the Man that was

emptied of glory, they must first shew what form aud equahty

with the Father are understood to be, and did exist, which

might suifer any manner of emptying. But there is no crea-

ture, in its owu 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 tlie Son truly saying to the

John 14, Holy Apostles, If any man love Me, he ivill keep My saijing ;

and My Father wlll love him, and JFe wilt come unto him, and

make Our abode with him. Ilear how He saith that He and

the Father will dwell in them that love Him. Do you then

suppose that we shall grant that He is there emptied of His

glory, aud has taken upon Him the form of a servant, when

He makes His abode in the hearts of thera that love Ilim ?

Or the Holy Spirit, does He fulfil an assumption of hunian

Isid. flesh, when He dwells in our hearts? Isidore; But not

Epist. lib. ^Q mention all arguments, let us bring forward that one to

IV. 166. *=" . , /• 1 /-^ 1 .

which all arguments point, that, for one who was God to
assurae 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 tliings divine and super-
natural is the higliest presuraption ; for though a king may

VER. 1. ST. MATTHEW. 13

humhle himself, a coramon soldier may not take on him the
state of an emperor. So, if He were God made man, all lowly
things have place; hut if mere man, high things have none.
AuG. SahelHus they say was a disciple of Noetus, who taught Ansr. de
that the same Christ was one and the same Father and Holy ^^'^'''^■'^*'-
Spirit. Pseudo-Athan. Tlie audaciousness of this most insane Athan.
error I vvill curb bv the authority of the heavenly testimonies, ^'^'''
and demonstrate the distinct personality of the proper sub- (ibid.
stance of the Son. I shall not produce things which are liable ^" '^
to be explained away as agreeable to the assiimption 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 persun to
whom He spoke. Had He been one, He would have been
lid to have made Him in His own Image, but there is an-
jtlier : and He is said to have made man in the Ima2;e of that
other. Gloss. Others denied the reaHty of Christ's human Gioss.
nature. Yalentinus said, that Christ sent from the Father, "°" °'^''*
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 beheve
Him to have been born of the Virgin, because by fto other
means He could have truly lived in the flesh, and appeared
among men ; but because it is so written ia 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 quahty of huraan 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 phantasra, 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. gIoss.
And as the opening both of this Gospel, and of that accord- "°" ^^'^-
ing to Luke, manifestly proves Chrisfs birth of a woman,
and hence His real humanity, they reject the beginning of
both these Gospels. Aug. Faustus affirmsj that "the Gospel Aug. cont.
both begins, and begins to be so called, from the preaching of ^

14 GOSPEL ACCORDING TO CHAr. T.

Clirisf, in wliich Ile no where affirms Himself to have been
born of men. Nay, so far is this genealogy from being part
of the Gospel, that the writer does not venture so to entitle
it; beginning, 'Tiie book of the gencration,' not 'The book
of the Gospeh' Mark again, who cared not to write of the
generation, but only of the preaching of the Son of God,
which is properly Tlie Gospel, begins thus accordinglv, Tlte
Gospel of Jesus Christ the Son of God. Thus then, all that

Matt.4,17. we read in Matthew before the words, Jesus beyan to preach
the Gospel of the kingdom, is a part of the genealogy, not of
the GospeL I therefore betook myself to Mark and John,
with whose prefaces I had good reason to be satisfied, as they
introduce neither David, nor Mary, nor Joseph." To which
Augustine replies, What will he say then to tlie Apostle's

2 Tim. words, Remember the resurrection of Jesus Christ of the seed

' * of David according to my Gospel. But tlie Gospel of the

Apostle Paul was Hkewise that of the other Apostles, and of

all the faithful, as he says, Whether /, or they, thus have we

preached the Gospel.

Aug. de AuG. The Arians will not have the Pather, Son, and Holy
Spirit, to be of one and the same substance. nature, and
existence ; but that the Son is a creature of the Father, and the
Iloly Spirit a creature of a creature, i. e. created by the Son ;
further, they think that Christ took the flesh without a souL

Id. de But John declares the Son to be not onlv God, but even of
rin, 1. . ^i^g sarae substance as tlie Father^ for when he had said, The
Word was God, he added, all thinys were made by Ilhn ;
whence it is clear tliat He was not made by Whom all tliings
wereraade; and if not raade, then not created ; and there-
fore of one substance with the Father, for all that is not of

Id. cont. one substance with the Father is creature, I know not what

^ benefit the person of the Mediator has conferred upon us, if

He redeeraed not our better part, but took upon Him our flesh

only, which without the soul cannot have consciousness of the

benefit. But if Christ came to save that which had perished,

' The Ebionites,as wellas ilie Mani- St. Luke. Epipli.Haer.xlii.il. But

chees, rejected the beginning of St. wliat exact portiuii they rcjected is

Matthew, vid. Epiphan. Ilaer. xxx. 13. doubtful.
And the Marcionites the beginning of

VER. 1. ST. MATTHEW. 15

the whole inan had perishecl, and therefore needs a Saviour;
Christ then in coming saves the whole man, taking on Him
both soul and body. How too do they answer iunumerable ld.Lib.83.
objections from the Gospel Scriptures, in which the Lord „,^§0^ "
speaks so many thiugs manifestly contrary to them ? as is that,
3Iy soul is sorrowful even unto death, and, / have power to Jay Matt. 26,
down My life ; and many more things of the hke kind. Should j^^J^^^ ,q
they say that He spoke thus in parables, we have at hand 18.
proofs frora 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 wben they say, Jesus wondered, was angry, and others of
hke kind. The ApolHnarians also as the Arians affirmed that Id. de
Christ had taken the human flesh without the souL But ^I'*'^'^^-'"-
overthrown on this point by tlie 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 Chiist^s body, there are sorae who have so far
svrerved 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 raade flesh ; which
they interpret that some portion of the Word was changed into
flesh, not that He took to Hira flesh of the flesh of the Virgin'^.
Cyril. We account those persons mad who have suspected Cyr. Ep.
that so much as the shadow of change could take place in the AnUodl'.
nature of the Divine Word ; it abides what it ever was, neither tom. 6.
is nor can be changed. Leo ; We do not speak of Christ as ^^^ '^^
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 j^j^ £*
soul, or rational mind, or flesh, and flesh such as was taken 83. ad

Palest.

of the Woman, not gained by a change or conversion of the
Word into flesh. These three several errors, that thrice false
heresy of the Apollinarists has brought forward. Eutyches
also chose out this third dogma of ApolUnaris, which denying

* Someof tlie Apolliiiariansthusheld. doctrine was afterwards ascribed to the
vid. Nyssen.vol. ii. p.694'. A. Tlieodor. Eutychiaiis, vid. Vigil. Taps.in Eutych.
Eranist. p. 174, ed. Schulz. The sanie iv. Theod. Haer. iv. 13.

16 GOSrEL ACCORDIXG TO CHAP. I.

the verity of the human body and soul, maintained that our
Lord Jesus Christ was wholly and entirely of one nature, as
though the Divine Word had changed itself into flesh and
soul, and as though the conception, birth, growth, and such
like, had been undergone by that Divine Essence, which was
incapable of any such changes with the very and true flesh ;
for such as is the nature of the Only-begotten, such is tiie
nature of the Fatlier, 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 suffer-
ing and death, he departs from the corruption of Apollinaris,
and should still dare to aflS.rm the nature of the incarnate
Word, that is of the Word and the flesh, to be the same, he
clearly falls into the insane notions of Manichseus and Marcion,
and beUeves that the Lord Jesus Christ did all His actions
with a false appearance, that His body was not a human
body, but a phantasm, which imposed on the eyes of the
Id. Ep. beholders. But what Eutyches ventured to pronounce as an
Juiian. episcopal decision, that in Christ before His incarnation were
two natures, but after His incarnation only one, it behoved
that he should have been urgently pressed to give the reason
of this his behef. I suppose that in using such language he
supposed the soul which the Saviour took, to have had its
abode in heaven before it was born of the Virgin Mary ^.
This Catholic hearts and ears endure not, for that the Lord
wheu He carae down from heaven shewed nothing of tlie
condition of human nature, nor did He take ou Him any soul
that hnd existed before, nor auv flesh that was not taken of
the flesh of His mother. Thus what was justly condemned
in Origen ^, must needs be rebuked in Eutyches, to wit, that
our souls before they were plaeed in our bodies had actions
not only wonderful but various. Remig. These heresies
tlierefore the Apostles overthrow in the opening of their
Gospels, as Matthew in relating how He derived His descent
from the kings of the Jews proves Him to have been truly
man and to have had true flesh. Likewise Luke, when he

• Thisopinion,which involvesNesto- Leont. de Sectis 7 init.
jianisin, the opposite error to Eutyclii- ' Vid. Origen. in .)uan. t. i. n. 37.

anism or Monopbysitism, is imputed lo t. xx. n. 17. Periarcli. ii. 6. n. 4. in

Eutychesby Flavian,ap. Leon.Ep. xxii. Cels. i. 32, 33.
3. Ephraem, Antioch. ap. Pbot. p. 805.

VEK. 2. ST. MATTHEW. 1 7

describes tlie 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 Chrisfs genealogy, Aug. De
shews that he has undertaken to relate Chrisfs birth accordins: H°"^' •• ,
to the flesh. But Luke, as rather describing Him as a Priest
for the atonement of sin, gives Chrisfs genealogy not in the
beginning of his Gospel, but at His baptism, when John bare
that testimony, Lo,IIe that taketh aivay the sins of the world, Johnl,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 Chrisfs 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 'J^ ^^'
him for righteousness. It behoved therefore that he should Hb. iii.
be set forth as the first in the line of descent, who was the ' '
first to deserve the promise of the restoration of the Church,
In thee shall all the nations of the earth be blessed. And it
is again brought to a period in David, for that Jesus should
be called his Son; hence to him is preserved the privilege,
that from him should come the beginning of the Lord's
genealogy. Chrysost. Matthew then, desiring to preserve Chrys.
in memory the lineage of the Lord's humanity through the ^°™' '"'
succession of His parents, begins with Abraham, saying,
Abraham begat Isaac. Why does he not mention Ismael,
his first-born ? And again, Isaac begat Jacob ; why does he
not speak of Esau his first-born ? Because through them he
could not have come down to David. Gloss. Yet he names Gioss.
all the brethren of Judah with him in the lineage. Ismael
and Esau had not remained in the worship of the true God ;
but the brethren of Judah were reckoned in God's people.

VOL. I. C

18 GOSPEL ACCORDING TO CHAP. I.

Chrys. Chrysost. Or, hc namcs all the twelve Patriarchs that he may
lower that pride which is drawn from a line of noble ancestry.
For many of these were born of maidservants, and yet were
Patriarchs and heads of tribes. Gloss. But Judah is the
only one mentioned by name, and that because the Lord was
descended from him only. But in each of the Patriarchs we
must note not their history only, but the allegorical and moral
meaning to be drawn from them ; allegory, in seeing whom
each of the Fathers foreshewed; moral instruction in that
through each one of the Fathers some virtue may be edified
in us either through the signification of his name, or tlirough
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 behevers.
Abraham moreover went out from his own kindred, and abode
in a strange land ; in hke manner Christ, leaving the Jewish
nation, went by His preachers throughout the Gentiles.
Pseudo-Chrys. Isaac is iuterpreted ' laughter,' but the
laughter of the saints is not the foolish convulsion of the lips,
but the rational joy of the heart, which was the mystery
of Christ. For as he was granted to his parents in their
extreme age to their great joy, that it might be known
that he was not the child of nature, but of grace, thus
Christ also in this last time came of a Jewish mother to be
the joy of the whole earth; the one of a virgin, the other
of a woman past the age, both contrary to the expectation
of nature. Eemig. Jacob is interpreted ' supplanter,' and it

Ps. 18 43. is said of Christ, Thou hast cast down beneath Me them thai
rose up against 3Ie. Pseudo-Chrys. Our Jacob in like
manner begot the twelve Apostles in the Spirit, not in the
flesh; in word, not in blood. Judah is interpreted 'con-
fessor,' for he was a type of Christ who was to be the confessor
of His Father, as He spake, Iconfess to Thee, Father, Lord o/
heaven and earth. Gloss. Morally; Abrahara signifies to
us the virtue of faith in Christ, as an example himself, as it

^ Origen considered that there were iv. p. 168. By the moral senseis meant,

three senses of Scripture, the literal as the name implies, a practical appli-

or historical, the moral, and the mysti- cation of the text; by mystical, one

cal or spiritual, corresponding to the which interprets it of the invisible and

tliree parts of man, body, soul, and tlie spiritual world.
spirit. Hom. in Levit. v. 5. de Princip.

VER. 3 — 6. ST. MATTHEW. 19

is said of him, Ahraham 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 thera. Ahraliam 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 Racheh For Leah is interpreted Habouring'^/ 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 Sahnon
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 EvangeHst
follows the family of Judah, saying, But Judah begat Pliares
and Zara of Thamar. Aug. Neither was Judah himself a Au^. de
first-born, nor of these two sonswas either his first-born; he Civ. Dei,

' . XV. 15.

had already had three before them. So that he keeps in that
hne of descent, by which he shall arrive at David, and from
him whither he purposed. Jerome. It should be noted,
that none of the holy women are taken into the Saviour's
genealogy, but rather such as Scripture has condemned, that
He who came for sinners being born of sinners might so put
away the sins of all ; thus Ruth the Moabitess fohows among
the rest. Ambkose. But Luke has avoided the mention of Ambios.
these, that he might set forth the series of the priestly race l,"^/"''
immaculate. But the plan of St. Matthew did not exclude the

^ Leah, full of labour; Jerom. de &c.) Jeroin. iizU, who also gives tlie

nomi«. iTe&r. from nNb. to weary one's interpretation in the text, from nS~)

self. and ^^n (nbnn, beglnning).

' Rachel, an ewe, (as Gen. xxxi. 38, ^ ' '

20 COSPEL ACCORDING TO CHAP. I.

rigliteousness of natural reason ; for wlien he wrote in his
Gospelj that He who should take on Him the sins of all, was
born in the flesh, was subject to wrongs and pain, he did not
think it any detraction from His holiness that He did not refuse
thefurther humiliation of a sinful parentage. Nor,again,woukl
it shame the Church to be gathered from among sinuers, when
the Lord Himself was born of sinners; and, lastly, thatthebe-
nefits of redemption might have their beginning with His own
forefathers : and that none might imagine that a stain in their
blood was any hindrance to virtue, nor again any pride thera-
selves insolently on nobiHty of birth. Chrysost. Besides this,
it shews that all are equally liable to sin ; for here is Thamar
accusing Judah of incest, and David begat Solomon with
a woman with whom he had committed adultery. But if the
Law was not fulfilled by these great ones, neither coukl it be
by their less great posterity, and so all have sinned, and the
Ambros. preseuce of Christ is become necessary. Ambrose. Observe
u 1 sup. ^^^^ INIatthew does not name both without a meaning ; for
though the object of his writing only required tlie mention of
Phares, yet in the twins a mystery is signified ; namely, the
double hfe of the nations, one by the Law, the other by Faith.
Pseudo-Chrys. By Zarah is denoted the people of the Jews,
which first appeared in the hght of faith, coming out of the
dark womb of the workl, 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 Chrisfs comiug the
hedge of the Law was broken down tliat was between Jews and
Eph.2, 14. Gentiles, as the Apostle speaks, Breaking doivn the muldle u-cdl
of j)artition ; and thus it fell out that the Gentiles, who were
signified by Phares, as soon as the Law was broken through by
Chrisfs commandments, first eutered into the faith, and after
foUowed the Jews. Gloss. Judah begat Phares and Zara be-
fore he went into Egypt, whither they both accompanied their
father. In Egypt, Fhares begut Esrom ; and Esrom herjat
Aram; Aramheyat Aminadah; Aminadab begat Naasson; aud
then Moses led them out of Egypt. Naasson was head of the
tribe of Judah under Moses in the desert, where he begat
Salmon ; and this Sahnon it was who, as prince of the tribe

VER. 3 — 6. ST. MATTHEW. 21

of Judah, entered the land of promise with Joshua. Pseudo-
Chrys. But as we believe that the names of these Fathers
were given for some special reason under the providence of
God, it follows, but Naasson begat Salmon. This Salmon
after his father's death entered the promised land with Joshua
as prince of the tribe of Judah. He took a wife of the name of
Rahab. This Rahab is said to have been that Rahab the harlot
of Jericho who entertained the spies of the children of Israel,
and hid them safely. For Salmon being noble among the
children of Israel, inasmuch as he was of the tribe of Judah,
and son of the prince thereof, beheld Rahab so ennobled
through her great faith, that she was worthy whom he shouhl
take to wife. Salmon is interpreted 'receive a vessel^,' 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
Obetli 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 oflF 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? "^' ^"P-
andwherefore in Christ's genealogy did HisEvangeUst 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 atteud to that declara-
tion of the Apostle, The Law was not givenfor the righteous, j ^^^ i^
but for the unrighteous. For tliis 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's lineage, chosen from the kindred of
her mind, not of her body. To us she is a great example, for

^ Pl^btZ?. Probably as if from 'JH12. Cli. a vessel ; perhaps •;sa b S£i?3-

GOSPEL ACCORDIlSrG TO CHAP. I.

thut in her was prefigured the entrance into the Lord's Church
of all of us who are gathered out of the Gentiles. Jekome.

Ts. 16, 1. Ruth the Moabitess fulfils the prophecy of Isaiah, Sendforth,
Lord, the Lamb that shall rule over the earth, out of the
rock ofthe desert to the mount of the dawjhter of Sion.

Gloss. Jesse, the father of David, has two names, being

Is. 11, 1. more frequently called Isai. But the Prophet says, There
sJiall come a rod from the stem of Jesse ; therefore to shew
that this prophecy was fulfilled in Mary and Christ, the
Evangelist puts Jesse. Eemig. 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.25,33. writtcn, Thou shalt divide the sheep from the goats ; He is

7ecli.6,i2. Zaram ^, ' the east,^ Lo the man, the east is His name ; He is

Is. 49, 2. Esrom ™, ' an arrow,' He hath set me as a polished shaft.
Raban. Or following another interpretation, according to the
abundance of grace, and the width of love. He is Aram ^ the

Is. 42, 1. chosen, according to that, Behold Mij Servant whom I have
chosen. He is Aminadab, that is ' willing °,' in that He says,

is.5i, 6. I will freely sacrifice to Thee. Also He is NaassonP, i. e.
' augury,' as He knows the past, the present, and the future ;

John3,i4. or, Mike a serpent,' according to that, Iloses lifted up the
serpent in the wilderness. Ile is Salmon i, i. e. ' that feel-

Lnke 8, eth,' as He said, / feel that power is gone forth out of

^^' Me. Gloss ; Christ Himself espouses Rahab, i. e. the Gentile

Churcli; forRahab^isinterpreted either 'hunger,' or 'breadtli,'
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 ' seeing'
or Miastening^,' and denotes the Church which iu purity of
heart sees God, and hastens to the prize of the heavenly call.
Remig. Christ is also Booz ', bccause He is strength, for,

' rpT; in Zech. 6, 12. it is TMZi'^- "J And so Jerome.

"' P"n!in, as if froui ^n i and so ■• Iim. to be wide or broad. [Z^m

Jerome. might, 227")) hunger].

° D~). to be lofty ; vid. infr. p. 23. ^ And so Jerome, from nS"), and

" 312 "^XSI^j^^^ypsopl^iswilling; Je- perhaps V1~l for the secoiid.

rome: comp. ^313 ?J!^2?. T.s. 1 10, 3. ' And so Jerome ; perhaps T!73 =

P 'J^;n3. iVoni ti^ra.to augur from yu. activity; here, as if ^273. " with

scrpents; and so Jurome. -'i . ,,

' nnglit.

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 jyf^j 20
mifiistered unto, but to minister. Ile is Jesse, or ' burnt '^/ 28.
for, / am come to send fire on earth. He is David y, ' mighty Luke 12,
in arm/ for, Tlie Lord is great and powerful ; ' desirable/ p^' 24 g
for, He shall come, the Desire of all nations ; ' beautiful toHag. 2, 7
behold,' according to that, Beautiful in form before the 50^5 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 foremeutioned
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 iuterpreted ' elect' or ' lofty %' for as sooa
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^, * that perceiveth,' for he who studies
divine Scripture becomes perceiving, that is, he discerns by
the taste of reason, good from bad, sweet from bitter. Next
is Booz, that is ' brave,' for who is well taught in Scripture
becomes brave to endure all adversity. Pseudo-Ciirys.
This brave one is the son of Rahab, that is, of the Church ;
for Rahab signifies ' breadth' or ' spread out/ for because the

" 1:2127, Obed; and so Jerome. Jer. 31, 15; Hos. 12, 15.

^ As if from JJ^S. ' ^°^^^' ^''°'" ^^"'-

y And so Jeroine. ^ □'bj27i peace ; and so Jerome.

'^ J3^-)r)"-U^;r|, bitternesses, fromTia. '^

24 GOSPEL ACCORDING TO CHAP. T.

Church of the Gentiles was called from all quarters of the
earth, it is called ' breadth.* Gloss. Then follows Obeth,
i. e. ' servitude,' for which none is fit but he who is strong ;
and this servitude is begotten of Ruth, that is ' haste,' for
it behoves a slave to be quick, not slow. Pseudo-Chrys.
They wlio look to wealth and not temper, to beauty and not
faith, and require in a wife such endowments as are required
in harlots, will not beget sons obedient to their parents or
to God, but rebellious to both ; that their children may be
punishment of their ungodly wedlock. Obeth begat Jesse,
that is ' refreshment,' for whoever is subject to God and his
parents, begets such children as prove his * refreshment.'
Gloss. Or Jesse may be interpreted 'incense'^.' For if
we serve God in love and fear, there will be a devotion in
the heart, which in the heat and desire of the heart oflfers the
sweetest incense to God. But when one is become a fit
servant, and a sacrifice of incense to God, it follows that
he becomes David, (i. e. * of a strong hand,') who fought
mightily against his enemies, and made the Idumeans tri-
butary. In like manner ought he to subdue carnal men
to God by teaching and example.

6 — 8. David the king begat Solomon of her that
had been the wife of Urias ; and Solomon begat Ro-
boam ; and Roboam begat Abia ; and Abia begat
Asa ; and Asa begat Josaphat.

The Evangehst has now finished the first fourteen genera-

tions, and is come to the second, which consists of royal

personages, and therefore beginning with David, who was the

first king in the tribe of Judah, he calls him David the king.

Au^. De AuG. Since in Matthew's genealogy is shewed forth the

Cons. Ev. taking on Him by Christ of our sins, therefore he descends
ii. 4. . .

from David to Solomon, in whose mother David had sinned.

Luke ascends to David through Nathan, for through Nathan

the prophet God puuished David^s sin; because Luke's ge-

Aug. Lib. nealogy is to shew the putting away of our sins. Id. That

lletract. ii.
16.

* See below, 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 raention 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, Ambios.
that he confessed himself to be but man, and neglected not to " ' *"^*
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 commouly observe very
heavy sins befalhng 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-
raaker,' because having subdued all the nations round about,
and raade them tributary, he had a peaceful reign. Roboam
is interpreted ' by a multitude of people,' for multitude is the
mother of sedition ; for where many are joined in a crime,
that is commonly unpunishable. But a limit in numbers is
the mistress of good order.

8 — 1 1 . And Josaphat begat Joram ; and Joram begat
Ozias ; and Ozias begat Joatham ; and Joatham
begat Achaz ; and Achaz begat Ezekias ; and Eze-
kias begat Manasses ; and Manasses begat Amon ;
and Amon begat Josias ; and Josias begat Jechonias
and his brethren, about the time they vvere carried
away to Babylon.

Jerome. In the fourth book of Kings we read, that Ocho-
zias was the son of Joram. On his death, Josabeth, sister of

26 GOSPEL ACCORDING TO CHAP. I.

Ochozias and daughter of Joram, took Joasli, her brother's
son, and preserved him from the slaughter of the royal seed
by Athalias. To Joash succecded his son Amasias ; after
him his son Azarias, who is called Ozias ; after him his sod
Joatham. Thus you see according to historical truth there
were three intervening kings, who are oraitted 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 Evangehst to make each of the three
periods consist of foui'teen generations, and because Jorara
had connected himself with JezebeFs most irapious race,
therefore his posterity to the third generation is omitted in
tracing the lineage of the holy birth. Hilary. Thus the
stain of the Gentile alliance being purged, the royal race is
again taken up in the fourth following generation. Pseudo-
Chrys. What the Holy Spirit testified through the Prophet,
saying, that He would cut off every male from the house
of Ahab, and Jezebel, that Jehu the son of Nausi fulfilled,
and received the promise that his children to the fourth
generation should sit on the throne of Israel. As great
a blessing then as was given upon the house of Ahab, so
great a curse was given on the house of Joram, because of
the wicked daughter of Ahab and Jezebel, that his sons to the
fourth generation should be cut out of the nuraber of the
Kings. Thus his sin descended on his posterity as it had
Exod. 20, been written, I ivill visit the sins of tlie fathers upon the chil-
dren unto the third and fourth generation. Thus see how
dangerous it is to marry with the seed of the ungodly.
Aug. AuG. Or, Ochozias, Joash, and Amasias, were excluded
Amiist. frora the number, because their wickcduess was continuous
V. et N. _ and without interval. For Soloraon was sufi^ered to hold the
' kingdora for his father's deserts, Roboam for his son's. But
these three doing evil successively were excluded. This then
is an example how a race is cut oflf when wickedness is
shewn therein in perpetual succession. And Ozias begatJoa-
tham ; and Joatham begat Achaz ; and Achaz begat Ezekias.
Gloss. This Ezekias was he to whom, when he had no
Is. 38, 1. children, it was said, Set thy house in order, for thou shalt
die. He wept, not from desire of longer life, for he knew
that Soloraon 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
proraise should not be fulfilled, when hiniself, being in the
hne of David of whom Christ should come, was without
children. And Ezelcias begat Manasses ; and Manasses
begat Amon ; and Amon begat Josias. Pseudo-Chrys. But
the order in the Book of Kings is different, thus namely; 2Kings
Josias begot Ehakim, 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 raight. For
if it were just that only for their intermixture with the
race of Ahab, three kings should be shut out of the number
in the genealogy, was it not just that Joakim should be
Hkewise shut out, whom Pharaoh had set up as kiug 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 sarae as Joakira, 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.
Joakira, is clear frora the Book of Kings. And Joakim slept J" ^^'^'
with his fathers, and Joachin his son reiqned in his stead. 2 Kings

. . 24 6

This son is the same whom Jeremiah calls Jeconias. And '
rightly did St. Matthew purpose tc differ from the Prophet,
because he sought to shew tlierein 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 reraission of siu to the
captives. The Evangehst therefore did not conceal either of
these; but rather shewed them both, inasmuch as both were
called Jeconias. Remig. But it may be asked, why the
Evangehst says 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 shoukl be led
captive, frora the dominion of the whole nation, for theirown
and others' sins. And because God foreknew that they were

28 GOSPEL ACCOKDING TO CHAP. I.

to be carried away captivc, tlierefore he says, tliey were born
in tbe carrying away to Babylon. But of those whom the
holy Evangelist places together in the Lord's genealogy, it
should be known, that they were alike in good or ill fame.
Judas and his brethren were notable for good, in like manner
Phares and Zara, Jechonias and his brethren^ were notable
for eviL Gloss. Mystically, David is Christ, who overcame
Golias, that is, the Devil. Urias, i. e. God is ray light, is

Is. 14, u. the Devil who says, I will be like the Hirjhest. To Him the
Church was married, when Christ on the Throne of the
majesty of His Father loved her, and having made her
beautiful^ united her to Himself in wedlock. Or Urias is the
Jewish nation who through the Law boasted of their hght.
ri'om them Christ took away the Law^ having taught it
to speak of Himself. Bersabee is ' the well of satiety,' that
is, the abundance of spiritual grace. Remig. Bersabee is
interpreted 'the seventh well,' or 'the well of the oath'^/ 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, Ile is our peace. Roboam^^
is, ' the breadth of the people,' according to that, Mavy shall
come from the East and from tlie West. Raban. Or, ' the
might of the people,' because he quickly converts the people
to the faith. Remig. He is also Abias, that is, 'the Lord

:\iatt. 23, Father,' according to that, One is your Father who is in

t' , 1 o heaven. And again, Ye call me Master and Lord. He is also

.Tohn 13, . r

13. Asa^, that is, 'lifting up,' according to tliat, Who taketh aivay

" '" ' '■ the sins of the world. He is also Josaphat, that is, ' judging.'

Johii5,22. for, The Father hath committed all judgment unto the Son.

JohnS, 13. He is also Joram, that is, 'lofty,' according to that, iVb man
hath ascended up to heaven, but He that came doivn from
heaven. He is also Ozias, that is, ' the Lord's strength,' for

Ts. 118, TJie Lord is my strength and my praise. He is also Jotham ^,
tliat is, ' completed,' or ' perfected,' for Christ is the end of

1 K

Rom. 10,
4.

' VD.XD "iSi the well of the oath : ishness of the people, EccIub. xlvii. 23.

.1 '■ c l\ /". ^ So Jeronie ; asif fioni SS3= KtZ^^:

tne orijiin or Ihe name is given, Gen. , .,._.. , .^^•' ^^^•"

„ • oQ -ji «Q .■ . » ■re ««^:^. but SDS nieans a physician.
XXI. 28 — 31."Satiety, asilfroni2?3ti7. » » , t r _.^— .

d a T e U«-, ti -'-'1^ « And so Jerome, from 2I2n-

" bo Jerome, Irom 2rn ; or the lool- ' k.i_/j r

VER. 10. ST. MAITHEW. 29

the Law. He is also Ahaz ^, that is, ' turning/ according to
that, Be ye turned to Me. Raban. Or, ' erabracing/ because Zech.i, 3.
None hioweth the Father bat the Son. Eemig. He is also Matt. 11,
Ezekias, that is, *the strong Lord,' or, 'the Lord shall
comfort;' according to that, Be ofgood cheer, Ihave overcome jolm 16,
the world. He is also Manasses, that is, 'forgetful/ or, 'for- ^^'
gotten,' according to that, I ivill not remember your sins Ezek. 28.
any more. He is also Aaron^, that is, 'faithful,' according
to that, The Lord is faithful in all His words. He is also Ps. 145,
Josias, tliat is, ' the incense of the Lord V as^ And being in an 1 , „,
agony, He prayed more earnestly. Eaban. And that in- 4L
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^, that is, 'preparing/ or 'the Lord's
preparation,' according to that, If I shall depart, I witl also 3 o\m\^,z.
prepare a place for you. Gloss. Morally ; After David fol-
lows Solomon, which is interpreted ' peacefuL' For one then
becomes peaceful, when unlawful raotions being composed,
and being as it were already set in the everlasting rest, he
serves God, and turns others to Him. Then follows Roboara,
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 hira the people of
God to heavenly things. Next is Abias, that is, ' the Lord
Father,' for these things premised, He raay proclaim Himself
the Son of God, and then He 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-

^ tnW» to seize or hold; so Jerome. from ntfS. fire jn the ritual service, or

•> A stroug mountain; Jerome. It incense, Lev. xxiv. 7.

has no Hebrew root. k in"'^^"', "the Lord establisheth,"

' A sacrifice to the Lord, — Jerome ; also "preparetli."

30 GOSrEL ACCORDING TO CHAP. I.

ing to that, They have proclaimed ihe worship of the Lord,
and have understood Ilis doings. Then follows Ezekias, that
is, 'the Lord is strong/ because he understands that God
is stroug, and so turning to His love, he becomes Mauasses,
*forgetful,^ because he gives up as forgotten all worldly
things; and is made thereby Amon, that is, 'faithful,' for
whoso despises all temporal things, defrauds no man of his
goods. Thus he is made Josias, that is, ' in certain hope of
the Lord^s salvation •' for Josias is interpreted ' the salvation
of the Lord.'

12 — 15. And after they were brought to Babylon,
Jechonias begat Salatbiel ; and Salathiel begat Zoro-
babel ; and Zorobabel begat Abiud ; and Abiud begat
Eliakim ; and Eliakim begat Azor ; and Azor begat
Sadoc ; and Sadoc begat Acbim ; and Achim begat
Eliud ; and Eliud begat Eleazar ; and Eleazar begat
Matthan ; and Matthan begat Jacob.

Pseudo- Pseudo-Chrys. After the carrying away, lie sets Jeconiali
H su ^to^i^' ^^ ^o^ become a private person. Ambrose ; 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 Pi'ophet, that none of the
seed of Jeconias should reign ? For if Christ reigned, and
Christ was of the seed of Jeconiah, then has the Prophet
spoken falsely. But it is not there declared that there shall
be none of the seed of Jeconiah, and so Christ is of his seed ;
and that Christ did reign, is not in contradiction to the pro-
phecy ; for He did not reign with worldiy honours, as He

John 18, said, Mi/ kingdom is not of this world. Pseudo-Chrys.
Concerning Salathiel ', we have read nothing either good or
bad, but we suppose him to have been a holy man, and in
the captivity to have constantly besouglit God in behalf of
afflicted Israel, and that hence he was named Salathiel,
*the petition of God".' Salathiel begot Zorobabel, which is
interpreted ' flowing postponed,' or, ' of the confusion,' or
here, 'the doctor of Babylon '^.' I have read, but know not

1 This Gloss from Ps€udo-Chrys. is "bsTlbstp. 'I haveasked of God.'
not found in Nicolai's edition. „ The teac"her of Bahylon ; Jerome :

VER. 12 — 15. ST. MATTHEW. 31

■whether it be true, that both the priestly line and tlie royal
line were uuited iu Zorobabel ; aud that it was through hira
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 opiuion, Zorobabers
senteuce, that Truth was the strongest thing, prevailed ;
and that for this Darius granted him that the children of
Israel should returu to their couutry ; and therefore after
this providence of God, he was rightly called Zorobabel,
Hhe doctor of Babylon.' For what doctrine greater than
to shew that Truth is the mistress of all thiugs ? Gloss ;
But this seeras to contradict the genealogy which is read
in Chrouicles. For there it is said, that Jeconias begot l Chron.
Salathiel aud Phadaias, and Phadaias begot Zorobabel, and '
Zorobabel Mosollah, Auanias, and Saloraith their sister.
But we kuow that many parts of the Chronicles have been
corrupted by time and error of transcribers. Hence corae
many and controverted questions of genealogies which the
Apostle bids us avoid. Or it may be said, that Salathiel i Tim,
and Phadaias are the same man uuder two difFerent names. '• *•
Or that Salathiel and Phadaias were brothers, and both had
sons of the sarae narae, and that the writer of the history
foUowed the genealogy of Zorobabel, the son of Salathiel.
Frora 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 coiifound the descent of the royal line, Aud perhaps
Joseph had read in them the names of his ancestors, or
knew them from some other source. Aud thus the Evau-
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, / am the resurrection, and the Itfe; and, I go ^o john ii,
prepare a place for you. Salathiel, i.e. * the Lord is my peti- j'^j^,, j^, <>
tion,' is suitable to Him who said, Iloly Father, keep them joim 17,
whom Thou hast given Me. Remig. He is also Zorobabel, ^^-

perhaps from -lY, "crown;" 3~)T, Ch. tracted, bound;" hence another of the
" flowed, poured awayj" Syr. " con- meanings in the text.

32 GOSPEL ACCORDING TO CHAP. I.

Matt. 9, tliat is, ' tlie master of confusion,' according to that, Your

Master eateth with puhlicans and sinners. He is Abiud,
Johnio, that is, 'He is my Father,' according to that, / and the

Fathev are One. He is also Eliacim °, that is, * God the
John6,54. Reviver,' according to tliat, / will revive him again in the

last day. He is also Azor, that is, ' aided,' according to that,
John8,29, J7e ivho sent Me is with Me. He is also Sadoch, that is,
1 Pet. 3, 'the just,' or, *the justified,' according to that, Ile was de-

livered, the just for the unjust. He is also Achira, that is,
Matt. 12, 'my brother is He,' according to that, Whoso doeth the will

of My Father, he is My brother. He is also Eliud, that is,
John 20 ' He is my God,' according to that, My Lord, and my God.

Gloss. He is also Eleazar, i. e. ' God is my helper,' as in

the seventeeuth Psalra, My God, my helper. He is also
Eph. 4, 8. Mathan, that is, ' giving,' or, ' given,' for, He gave gifts for
John3,i6. me?z ; aud, God so loved the world, that He gave His only-

begotten Son. Remig. He is also Jacob, ' that supplanteth,'

for not only hath He supplanted the Devil, but hath given
Luke 10, His power to His faithful people ; as, Behold I have given

you power to tread upon serpents. He is also Joseph, that is.

19,

John 10, ' adding,' according to that, I came that they might have life,
and that they might have it abundantly.

Raban. But let us see what moral signification these
names contain. After Jeconias, which means ' the prepara-
tion of the Lord,' follows Salathiel, i.e. 'God is my petition,'
for he who is rightly prepared, prays not but of God. Again,
he becomes Zorobabel, * 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
EUacim, 'the resurrection ;' and thence rise to good works,
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, ' My God,' which Eliud signifies. Then
follows Eleazar, i.e. * God is my helper ;' he recognizes God as
his helper. But whereto he tends is shewn in Matthan, which
is interpreted *gift,' or 'giving;' for he looks to God as his
benefactor; and as he wrestled with and overcame his vices
» So Jerome, D\T bw, " God will raise up."

VER. 16. ST. MATTHEW. SS

in the beginning, so lie 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 Josepli 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, £ut 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 maniier, 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 kinsraan. But of this matter Africanus
the chronologist P, and Eusebius of Cffisarea, have disputed
more fully. Euseb. Eor Matthan and Melchi at different Enseb.
periods had each a son by one and the same wife Jesca. Eccles.
Matthan, who traced through Solomon, first had her, and died i- 7.
leaving one son, Jacob by name. As the Law forbade not a
widow, either dismissed from her husband, or after the death
of her husband, to be married to another, so Melchi, who
traced through Matthan, being of the same tribe but of an-
other race, took this widow to his wife, and begat Heli his
son. Thus shall we find Jacob and Heli, though of a differ-
ent race, yet by the same mother, to have been brethren. Oue
of whom, namely Jacob, after Heli his brother was deceased
without issue, married his wife, and begat on her the third,
Joseph, by nature indeed and reason his own son ; wliere-
upon also it is written, And Jacob begat Joseph. But by the
Law, he was the son of Ileli ; for Jacob, being his brother,
raised up seed to him. Thus the genealogy, both as recited
by Matthew, and by Luke, stands right and true ; Matthew
saying, And Jacob begot Joseph ; Luke saying, Which was
the son, as it was svpposed, (for he adds this withal,) of Joseph,

P In his Epist. ad Aristidem, vid. Routh, Reliij., vol. ii. p. 114, Africaaus
lived iu tlie second century.

VOL. I. D

3i GOSPEL ACCORDING TO CHAP. I.

which was the son of Jleli, ivhich was the son of Melchi. Nor

could lie have more significantly or properly expressed tliat

way of generation according to the Law, wliich was made by

a certain adoption that had respect to the dead, carefully

leaving out the word begetting throughont even to the end.

Ang. De AuGUSTiNE. Hc is more properly called his son, by whom he

Evang. was adopted, tlian had he been said to have been begotten of

"• 2. him of whose flesh he was not born. Wherefore Matthew, in

saying Abraham begot Isaac, and continuing the same phrase

throughout down to Jacob begot Joseph, sufficiently declares

that he gives the father according to the order of naturCj so

as that we must hold Joseph to have been begottenj 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 gottcn, not after the flesh, but by aff^ection. Euseb. Neither

^"^* doesthis lackgoodauthority; nor has it been suddenly devised

by us for this purpose. For the kinsmen of our Saviour ac-

cording to the fleshj either out of desire to shevv forth this

their so great nobility of stock, or simply for the truth's sake,

Aug. De have deUvered it unto us. Aug. And suitably does Luke, who

Evan relates Chrisfs ancestry not in the opening of his Gospel, but

ii. 4. at his baptism, follow the hne of adoption, as thus more

clearly pointing Him out as the Priest that should make

atonement for sin. For by adoption we are made the sons of

God, by believing in the Son of God. But by the descent

according to the flesh which Matthew follows, we rather see

that the Son of God was for us made man. Luke sufficiently

shews that he called Joseph the son of Heli, because he was

adopted by Heli, by his calling Adam the son of God, which

he was by grace, as he was set in Paradise, though he lost it

Chrys. aftcrwards by sinning. Chrysost. Having gone through all

Hom. IV. j.^g ancestry, and ended in Joseph, he adds, The husband of

Mary, thereby declaring that it was for her sake that he was

included in the genealogy. Jerome. When you hear this

word husband, do not straight bethink you of wedlock, but

remember the Scripture manner, which calls persons ouly be-

Gen. De trothcd husband and wife. Gennadius. The Son of God was

^*^^^^^ born of human flesh, that is of Mary, and not by man after

the way of nature, as Ebion says ; and accordingly it is sigui-

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 Hira to take flesh of the
womb of a woman, is known in His own secret counsels ;
whether that He might confer honour on both sexes ahke, by
taking the form of a man, and being born of a womau, or from
some other reason which I would not hastily pronounce on.
HiLARY. What God conveyed by the anointing of oil to those Hii.
who were auointed to be kings, this the Holy Spirit conveyed Nov^^^ei
upon the man Christ, adding thereto the expiation ; where- ^^^- '^^^^-
fore when born He was called Christ ; and thus it proceeds,
who is called Christ. Aug. It was not iawful that he should Aug. De
think to separate himself from Mary for this, that she brought Evlna-
forth Christ as yet a Virgin. And herein may the faitliful ''• i-
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 Chrisfs Aug. De
parents was accomplished every good benefit of marriage, concup.
fidelity, progeny, and a sacrament. The progeny we see in '• ^^-
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 hne of de- Aug. ubi
scent ought to be brought down to Joseph, that in wedlock no ^"^'
wrong might be done to the male sex, as the more worthy,
provided only nothing was taken away from the truth ; because
Mary was of the seed of David. Id. Hence then we beUeve '^^- no"
that Mary was in the line of David ; namely, because we be-
lieve the Scripture which aflfirras two things, both that Christ
was of the seed of David according to the flesh, and that
He should be conceived of Mary not by knowledge of raan,
but as yet a Virgin. The Council of Ephesus. Herein we

occ.

36 GOSPEL ACCORDING TO CHAP. I.

must beware of the error of Nestorius, who thus speaks;
" When Divine Scripture is to speak either of the birth of
Christ which is of the Virgin Mary, or His deatli, it is never
seen to put God, but either, Christ^ or Son, or Lord ; siucc
these three are significative of the two natures, sometimes of
this, sometimes of that, and sometimes of both this and that
together. And here is a testimony to this, Jacob begot Josepli
the husband of Mary, ofwhom was born Jesus, ivho is called
Christ. For God the Word needed not a second birth of a

,,. ., woman/^ Pseudo-Aug. But not oue was the Son of God, and

Vigil.

Cont. Fel. anothcr the son of a man ; but the same Christ was the Son
A^" ^^/ o of both God and man. And as in one man, the soul is one and

Aug. t. 8.

p. 45. the body is another, so iu the mediator between God and man,
the Son of God was one, and the son of man another ; yet of
both together was one Christ the Lord. Two in distinction
of substance, one in unity of Person. But the heretic objects ;
"how can you teach Him to have been born in time whom
you say was before coeternal with His Father? For birth is
as it were a motion of a thing not in being, before it be born,
bringing about this, that by benefit of birth it come into
being. Whence it is concluded, that He who was in being
cannot be born ; if He could be born He was not in being."
(To this it is replied by Augustine ;) Let us imagine, as many
will have it, that the universe has a general soul, which by
some unspeakable motion gives life to all seeds, so as that
itself is not mixed up with the things it produces. When
this then passes forth into the womb to form passible matter
to its own uses, it makes one with itself the person of that
thing which it is clear has not the same substance. And
thus, the soul being active and the matter passive, of two
substances is made one man, the soul and the flesh being
distiuct ; thus it is that our confession is, that that soul is
born of the womb which in coming to the womb we say con-
ferred life on the thing conceived. He, I say, is said to be
born of His mother, who shaped to Himself a body out of her,
in which He might be born ; not as though before He was
born, His mother might, as far as pertained to Him, not
have been in being. In Hke manner, yea in a manner yet
more incomprehensible and sublime, the Son of God was
born, by taking on Him perfect manhood of His Mother. He

VER. 17. ST. MATTHEW. 37

"whoby His singular almiglity poweris tlie eause of tlieir being
born to all things that are born.

17. So all the generations from Abraham to David
are fourtcen 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.

PsErDO-CHRYS. Having enumerated the generations from
Abraham to Christj 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. Frora Abraham to David they were under Judges ;
from David to the carrying away into Babylon under Kings;
frora the carrying away to Christ under the High Priests.
What he would shew then is this ; hke as ever at the end of
fourteen generations the state of men has changed, so there
being fourteen generations completed from the carrying away
to Christ, it must needs be that the state of men be changed
by Christ. And so since Christ all the Gentiles have been
made under one Christ Judge, King, and Priest. And for that
Judges, Kings, and Priests prefigured Christ's dignity, their
beginnings were always in a type of Christ; the first of the
Judges was Joshua the son of Nave; the first of the Kings,
David; the first of the Priests, Jesus son of Josedech. That this
was typical of Christ none doubts. Chrys. Or he divided the
whole genealogy into three parts, to shew that not even by
the change of their governraent were they raade better, but
under Judges, Kings, High Priests, and Priests, held the
sarae evil course. For which cause also he raentions the
captivity in Babylon, shewing that neither by this were they
corrected. But the going down into Egypt is not raentioned,
because they were not still in terror of the Egyptians as they
were of the Assyrians or Parthians ; and because that was
a remote, but this a recent event ; and because they had not
been carried thither for sin as they had to Babylon. Ambrose. Ambros.
Let us not think this is to be overlooked, that though there c. 3.
were seventeen Kings of Judoea between David and Jeconiah,
Matthew only recounts fourteen. We raust observe that there

38 GOSrEL ACCORDING TO CHAP. I.

might be many more successions to the throne than genera-
tions of men ; for some may live longer and beget children
later ; or might be altogether without sced ; thence the num-
ber of Kings and of generations would not coincide. Gloss.
Or we may say, that there are three Kings overlooked, as was

Ambros. said abovc. Ambrose. Again, from Jeconiah to Joseph are
sup. computed twelve generations ; yet he afterwards calls these
also fourteen. But if you look attentively, you will be able to
discover the method by which fourteen are reckoned here.
Twelve are reckoned including Joseph, and Christ is the
thirteenth ; and history declares that there were two Joakims,
that is two Jeconiahs, father and son. The Evangelist has
not passed over either of these, but has named them both.
Thus, adding the younger Jeconiah, fourteen generations
are computed. Pseudo-Chrys. Or, the same Jeconiah is
counted twice in the Gospel, once before the carrying away,
and again after the carrying away. For this Jeconiah being
one person had two difFerent conditions ; before the carrying
aAvay he was King, as being made King by the people of
God; buthebecame aprivateman atthecarryingaway; hence
he is reckoned once among the Kings beforethe carrying away;

Aug. De and after the carrying away once among private men. Aug.

Ev" ii 4 ^^' ^^® °^ Chrisfs forefathers is counted twice, because in hira,
Jeconiah to wit^ there was made a passing off to strange
nations since he was carried to Babylon. Wherever a series
turns out of the right line to go in any other direction there
is an angle made, and that part that is in the angle is reckoned
twice. Thus here is a figure of Christ, who passes from the
circumcision to the uncircumcision, and is made a corner-
stone. Remig. He made fourteen generations^ because the
ten denotes the decalogue, and the four the four books of the
Gospel; whence this shews the agreement of the Law and
the Gospel. And he put the fourteen three times over, that
he might shew that the perfection of law, prophecy, and
grace, consists in the faith of the Holy Trinity. Gloss.
Or in this number is signified the sevenfold grace of the
Holy Spirit. Tlie number is made up of seven, doubled,
to shew that the grace of the Holy Spirit is needed both for
soul and body to salvation, Also the genealogy is divided
into three portions of fourteen thus. The first from Abrahara

VER. 17. ST. MATTHEW. 39

to David, so as tliat David is included in it ; the second from
David to tlie 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 sorae
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 ^"^*
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 oifers at hand, in this, that the
seasons of the year are four, and that the world itself is
bounded by four sides, the east, and west, the north, and the
south. But forty contains ten four times. Moreover, ten
itself is made up by a number proceeding from one to four.
Gloss. Or, the ten refers to the decalogue, the four to
this life present, which passes through four seasons ; or by
the ten is meant the Old Testament, by the four the New.
Eemig. But if any, maintaining that it is not the same
Jeconiah, but two different persons, make the number forty
and two, we then shall say that the Holy Church is signified ;
for this number is the product of seven, and six ; (for six
times seven make forty-two ;) the six denotes labour, and the
seven rest.

40 GOSPEL ACCORDING TO CHAP. I.

18. Now the birth of Jesus Christ was on this
wise : When as His mother Mary was espoused to
Joseph, before they came together, she was found with
child of the Holy Ghost.

Pseudo-Chrys. Having said above, and Jacob begat Joseph,
to whom Mary being espoused bare Jesus ; that none who
heard should suppose that His birth was as that of any
of the foreraentioned fathers, he cuts off the thread of his
narrative, saying, But Chrisfs generation was thus. As
though he were to say, The generation of all these fathers
was as I have related it ; but Christ's was not so, but as follows,
Jlis mother Mury heing espoused. Chrys. He announees
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. Remig. Yet it
might be referred to the foregoing in this way, The generation
of Christ was, as I have related, thus, Abraham begat Isaac.
Jerome. But why is He conceived not of a Virgin merely,
but of a Virgin espoused? First, that by the descent of
Joseph, Mary's family might be made known ; secondly, that
she might not be stoned by the Jews as an adulteress ; thirdly,
that in her flight into Egypt she might have the comfort of
Vid. Ign. a husband. The ISIartyr Ignatius adds yet a fourth reason,
ac^Eph. 2^f^nr,giy^ tJiat His birth might be hid from the Devil, looking
for Him to be born of a wife and not of a virgin. Pseudo-
Chrys. Therefore both espoused and yet remaining at home ;
for as in her who should conceive iu the house of her husband,
is understood natural conception ; so in her who conceives
before she be taken to her husband, there is suspicion of
Hieron. infideHty. Jero:me. It is to be known, that Helvidius, a
Helvid certain turbulent man, having got matter of disputation,
in princ. takcs in hand to blaspheme against the Mother of God.
His first proposition was, Matthew begins thus, When she
was espoused. Behold, he says, you have her espoused, but,
as ye say, not yet committed ; but surely not espoused for any
other reason than as being to be married. Origen. Slie
was indeed espoused to Joseph, but not united in wedlock;
that is to say, His mother immaculate, His mother incorrupt,

non occ.

VER. 18. ST. MATTHEW. 41

His motlier pure. His motlicr ! Whose raother? The motlier
of God, of the Only-begotten, of the Lord, of the King, of
the Maker of all things, and the Eedeeraer of all. Cyril. Cyril.
What will any one see in the Blessed Virsin raore than in £P'^'* ^*^

Monach.

other mothers, if she be not the mother of God, but of Christ, Egypt.
or the Lord, as Nestorius says ? For it would not be absurd ^^^* ^" '^'^
should any one please to name the mother of any anoiuted
person, the mother of Christ. Yet she alone and more than
they is called the Holy Virgin, and tlie mother of Christ.
For she bare not a simple raan as ye say, but rather the Word
incarnate, and raade man of God the Father. But perhaps
you say, Tell me, do you think the Virgin was made the
raother 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 woraan
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 forra ; but God sends the life into
the aniraal. 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
was born of the substance of His Father; but because He
took on Him flesh, making it His own, it is necessary to
confess that He was born of a woman according to the flesh.
Where seeing He is truly God, how shall any one doubt to
call the Holy Virgin the Mother of God ? Chrysologus. Cbrysol.
If you are not confounded when you hear of the birth of God, '^"''"' ^*^'
let not His conception disturb you, seeiiig the pure virginity
of the raother reraoves all that raight shock human reverence.
And what ofFence against our awe and reverence is there,
when the Deity entered into union with purity that was always
dear to Him, where an Angel is mediator, faith is brideraaid,
where chastity is the giving away, virtue tlie gift, conscience
the judge,God the cause; where the conception is inviohiteness, cyril.
the birth virginity, and the mother a viro-ini. Cyrtl. But if Epist. ad

1 The allusions here made may be ii. 1. of Tertullian, who, with rtference tiocMt-p.
illustratedby apassage iii the Ad Uxor. to the civil usages. soeaks of " the P ''^

43 GOSPEL ACCORDING TO CHAP. I.

"we were to say that tlie holy Body of Christ came down frora

heaven, and was not made of His mother, as Valentinus does,

inwhat sense could Mary be the Mother of God ? Gloss.

Bede in The name of Plis Mother is added, Manj. Bede. Mary is

interpreted, ' Star of the Sea/ after the Hebrew; 'Mistress,'

after the Syriac; as she bare into the world the Light of

salvation, and the Lord^. Gloss. And to whom she was be-

trothed is shewn, Joseph. Pseudo-Chrys. Mary was there-

fore betrothed to a carpenter, because Christ the Spouse of

the Church was to work the salvation of all men through

the wood of the Cross. Chrys. What follows, Before they

came together, does not mean before she was brought to the

bridegroom's house, for she was abeady within. For it was

a frequent custom among the ancients to have their betrothed

wives home to their house before marriage ; as we see done

now also, and as the sons-in-law of Lot were with him in the

house. Gloss. But the words denote carnal knowledge.

Pseudo-Chrys. That He shouid not be born of passion, of

flesh and blood, who was therefore born that He might take

Aup^. De away all passion of flesh and blood. Aug. There was no

Coifcup. carnal knowledge in this wedlock, because in sinful flesh

^- 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.

Pseudo- Pseudo-Aug. Christ was also born of a pure virgin, because

App.' 122 it ^^^ "ot lioly t^^t virtue should be born of pleasure, chastity

et al. of self-indulgence, incorruption of corruption. NorcouklHe

come from heaven but after some new manner, who came to

destroy the ancient empire of death. Therefore she received

the crown of virginity who bare the King of chastity. Farther,

our Lord sought out for Himself a virgin abode, wherein to be

received, that He might shew us that God ought to be borne

in a chaste bodv. Therefore He that wrote on tables of

stone without an iron pen, the same wrought in Mary by the

liappiness of tbat Marriage, wliicli tlie the witiiess.

C\\Virc\\ brings nhout,{conciliat,)\.\mOb- "" Q1-|J2' ^lieir rebellion. S. Ambrose

lation confirms, tbe Blessing seals tlie imerp.^etVit " God from my race," and

Angels witness, and tbe Fatber ratifics. „ ^^^ bitterness of the sea." De Instit.

In Chrysoiogus tlie Ange brings about, yj 33^ ^ j^ ^^^ necessary to give

(niterpres est,) yu-tue is the oblation or j,,^ „^j ;„ ^f ^^^^^ ^^^j^^,^ interpreta-

bricle s gitt, and a puie consciencc is tions

VER. 18. ST. MATTHEW. 43

Holy Spirit ; 8he 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 rauch 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 raany raonths
he returned frora 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 hiraself shortly, saying, Of the Holy Ghost.
As rauch as to say, it was the Holy Ghost that wrought this
rairacle. For neither Gabriel nor Matthew could say any
further. Gloss. Therefore the words, Is of the Holy Ghost, gIoss. ap.
were set down by the Evangehst, to the end, that when it ^n^^^™-
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 irapiously thiuk, are we to suppose, that the g "^ „36
Holy Spirit was as seed, but we say that He wrought with in App.
the power and raight of a Creator ^ Ambrose. That which Ambros.
is of any thing is either of the substance or the power ^jj^^jj^/";^*^
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. Furtherraore, Aug. En-
this manner in which Christ was born of the Holy Spirit "''"^" "' ^^"
suggests to us the grace of God, by which man without any
previous merits, in the very beginning of his nature, was
uuited with the Word of God into so great unity of person,
that he was also raade son of God. But inasmuch as the c. 38.
whole Trinity wrought to make this creature which was con-
ceived of the Virgin, though pertaining only to the person of
the Son, (for the works of the Trinity are indivisible,) why is

' And thus S. Hilary speaks of the sementiva ineuntis Spiritus efficacia. De
Trin. ii. 26.

GOSPEL ACCORDING TO CHAP. I.

the Holy Spirit only named in tliis work ? Must we always,

when one of the Three is named in any work, understand that

Hieron. the whole Trinity worked in that ? Jerome. But says Hel-

Heivid.iii vidius; Neitlier would the Evangelist have said Before they

prmcip. ^^^^g together, if they were not to come together afterwards ;

as none would say, Before dinner, where there was to be no

dinner. As if one should say, Before I dined in harbour, I set

sail for Africa, would this have no meaning in it, unless he

were at some time or other to dine in the harbour? Surely

we must eitherunderstand it thus, — that 5e/bre, though it often

implies sometliiug to follow, yet often is said of things that

follow only in thought ; and it is not necessary that the things

so thought of should take place, for that something else has

happened to prevent them from taking place. Jerome.

Thei-efore it by no means follows that they did come together

afterwards; Scripture however shews not what did happen.

Remig. Or the word come together may not mean carnal

knowledge, but may refer to the time of the nuptials, wheii

she who was betrothed begins to be wife. Thus, before they

came together, may mean before they solemnly celebrated

Aug. De the nuptial rites. Aug. How this was done Matthew omits

Evang. to write, but Luke relates after the conception of John, In

"• ^- tlie sixth month the Angel ivas sent ; and again, The Holy

Ghost shall come vpon thee. This is what Matthew rehates

in these words, She was found with child of the Ilohj Ghost.

And it is no contradiction that Luke has described what

Matthew omits ; or again that Matthew relates what Luke

has omitted ; that namely which follows, from Now loseph

her husband bcing a just man, to that place where it is said

of the Magi, that They returned into their own country

another way. If one desired to digest into one narrative the

two accounts of Christ's birth, he would arrange thus; begin-

ning with Matthew's words, Now the birth of Christ was on

Luke 1,5. this ivise ; then taking up with Luke, from There was in the

days of Herod, to, May-y abode with her three months, and

returned to her house ; then taking up again Matthew, add,

Mat. 1, 10. Stic was found with child of the Iloly Ghost.

VER. 19. ST. MATTHEW. 45

19. Then Joseph her husband, being a just nian,
and not willing to make her a public example, was
minded to put her away privily.

Chrysost. The Evangelist liaving said that she was found
with child of the Iloly Ghost, and without knowledge of raan,
that you shouki not lierein suspect Ciirist's disciple of invent-
ing wonders in honour of his Master, brings forward Josepli
confirming the history by his own share in it ; Noiv Joseph
her husband, being ajust man. Pseudo-Aug. Joseph, under- Pseiuic
standing that Mary was with child, is perplexed that it shoukl g^^f^; jj^
be thus with her whora he had received frora the temple of App.
the Lord, and had not yet known^ and resolved within him- ^'
self, saying, What shall I do ? Shall I proclaim it, or shall I
overlook it? If I proclaim it, I am indeed not conscnting to
the adultery ; but I am runuing iuto the guilt of cruelty, for
by Moses' law she must be stoned. If I overlook it, I am
consentiiig to the crime, and take my portiou witli the
adulterers. Since then it is an evil to overlook the thin<r,
and worse to proclaim the adultery, I will put her away frora
being my wife. Ambrose. St. Mattiiew has beautifully taught Ambros.
how a righteous man ought to act, who has detected his |"_ ^ "'^'
wife^s disgrace; so as at once to keep hiraself guiltless of her
blood, and yet pure from her defileraents ; therefore it is he
says, Being a just man. Thus is preserved throughout iu
Joseph the gracious character of a righteous raan, that his
testimony may be the more approved ; for, the tongue of the
just speaketh the judgment of truth, Jerome. But how is
Joseph thus cdXXedi just, when he is ready to hide his wife's sin ?
For the Law enacts, that not ouly the doers of evil, but they
who are privy to any evil done, shall be held to be guilty.
Chrysost. But it should be kuown, that just here is used to
denote one who is in all thiugs virtuous. For there is a par-
ticular justice, namely, the being free from covetousness ;
and another universal virtue, in which sense Scripture gene-
rally uses the word justice. Thercfore being just, that is
kind, merciful, he was minded to put away privily her who
according to the Law was liable not only to dismissal,
but to death. But Joseph remitted both, as though living
above the Law. For as the sun lightens up the world,

46 GOSPEL ACCORDING TO CHAP. I.

before he shews his rays, so Christ before He was born

caused many wonders to be seen. Aug. Otherwise; if

you alone have knowledge of a sin that any has committed

against you, and desire to accuse him thereof before men, you

do not herein correct, but rather betray him. But Joseph,

being a just man, with great mercy spared his wife, in this

great crime of which he suspected her. The seeming cer-

tainty of her unchastity tormented him, and yet because he

alone knew of it, he was willing not to publish it, but to send

her away privily ; seeking rather the benefit than the punish-

ment of the sinner. Jerome. Or this may be considered a

testimony to Mary, that Joseph, confident in her purity, and

wondering at what had happened, covered in silence that

mystery which he could not explain. Rabanus. He beheld

her to be with child, whom he knew to be chaste ; and be-

Is. 11, 1. cause he had read, Tliere shall come a Rod out of the stem

of Jesse, of which he knew that Mary was come % and had

Is. 7, 14. also read, Behold, a virgin shall conceive, he did not doubt

that this prophecy should be fulfilled in her. Origen. But

if he had no suspicion of her, how could he be a just man,

and yet seek to put her away, being immaculate ? He sought

to put her away, because he saw in her a great sacrameut,

Ansehii^ to approach which he thought himself unworthy. Gloss.

Or, in seeking to put her away, he was just; in that he

sought it privily, is shewn his mercy, defending her from

disgrace ; Being a just man, he was minded to put her away ;

and bemg unwilling to expose her in public, and so to disgrace

Ambros, hcr, he sought to do it privily. Ambrose. But as no one

ii. 1. P^ts away what he has not received ; in that he was minded

Gloss.part to put her away, he admits to have received her. Gloss.

sdm.part ^^> beiug unwilling to bring her home to his house to Hve

in Ord. with him for ever, he was minded to jmt her away privily ;

that is, to change the time of their marriage. For that is true

virtue, when neither mercy is observed without justice, nor

justice without mercy; both which vanish when severed one

from the other. Or he was just because of his faith, in that

« Jerome, in loc. Ambros, de Spir, flower (flos) which is spoken of in the

S, ii. 5, and Pseudo-Augustine, (t. vi, clause foUowing. Cyril Alex. et Thcod.

p, 570.) so apply these words, con- in loc. explain it of Christ.
sidering Christ the "Branch" or

VER. 20. ST. MATTHEW. 47

he believed tliat 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 he
thought on these things. Gloss. In this is to be noted Gloss.ap.
the wise soul that desires to undertake nothing rashly. "^"^*
Chrys. Also observe the mercifuhiess of Joseph, that he
imparted his suspicions to none, uot even to her whom he
suspected, but kept them within himself. Pseudo-Aug. Pseudo-
Yet though Joseph think on these thin^s, let not Mary the ^"'^' .

b r a } j Serin. in

daughter of David be troubled; as the word of the Prophet App. lys,
brought»pardon to David, so the Angel of the Saviour dehvers
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, ahovving llimself to be
seeu where and how He pleases. Raban. How the Angel
appeared to Joseph is declared in the words, In his sleep ;
that is, as Jacob saw the ladder ofFered by a kind of imagining
to the eyes of his heart. Chrys. He did not appear so
openly to Joseph as to the Shepherds, because he was faithful ;
the shepherds needed it, because they were ignorant. The
Virgin also needed it, as she had first to be instructed in these
mighty wonders. In hke manner Zacharias needed the won-
derful vision before the conception of his son. Gloss. The cioss.
Angel appearing calls him by name, and adds his descent, p^""'^"'-
in order to banish fear, Joseph, son of David ; Joseph, as selm.
though he were known to him by name and his familiar friend.
Pseudo-Chrys. By addressing him as son of David, he sought
to recal to his memory the promise of God to David, that of

48 GOSPEL ACCORDING TO CHAP. I.

his seed sliould Clirist be born. Chrys. But by saying,
Be not afruid, he shews him to be in fear tliat he had offended
God, by haviug an adulteress; for only as such would he have
ever thought of putting her away. Chrysolog. As her be-
trothed husband also he is admonished not to be afraid ; for
the mind that compassionates has most fear; as though lie
were to say, Ilere is no cause of death, but of life ; she that
brings forth life, does not deserve death. Pseudo-Chkys.
Also by the words, Fear not, he desired to shew tbat he knew
the heart ; that by this he might have the more faith in those
good things to come, which he was about to speak concerning
Ambros. Christ. Ambrose. Be not troubled that he calls her his
H 5 "°* ^^^® ' ^^^ ^^^ ^^ ^°^ herein robbed of her virginity, but her
wedlock is witnessed to, and the celebration of her marriage
is declared. Jerome. But we are not to think that she ceased
to be betrothed, because she is here called wife, since we
know that this is the Scripture manner to call the man and
woman, when espoused, husband and wife ; and this is cou-
Deut. firmed by that text in Deuteronomy, If one find a viryin thut
2'^ 23. ig betrothed to a man in the field, and offer violence to her,
and lie with her, he shall die, hecause he hath humhled his
neighhour's wife. Chrys. He says, Fear not to take unto
thee; that is, to keep at home; for in thought she was already
dismissed. Baban. Or, to take her, that is, in marriage-
uuion and continual converse. Pseudo-Chrys. There were
three reasons why the Augel appeared to Joseph with this
message. First, that a just man might not be led into an
unjust action, with just intentions. Secondly, for the honour
of the mother herself, for had she been put away, she could
not have been free from evil suspicion among the unbelievers.
Thirdly, that Joseph, understanding the holy couceptiou,
might keep himself from her with more care than before.
He did not appear to Joseph before the conception, that he
should not think those things that Zacharias thought, nor
suffer what he suffered in falling into the sin of unbelief
concerning the conception of his wife in her old age. For it
was yet more incredible that a virgin should conceive, than
that a woman past the age should conceive. Chrys. Or,
The Angel appeared to Joseph when he was in this perplexity,
that his wisdom might be apparent to Josephj and that this

VER. 20. ST. MATTHEW. 49

might be a proof to hira of tliose things tliat he spoke. For
when he heard out of the mouth of the Angel those very thiugs
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 feeHng 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 iu
straits. And it behoved that Mother who was to receive the
Maker of all things to be kept free fi'om 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, Tliat ivhich
is born in her is of the Holy Spirit.

Gloss. To be born in her, and born of her, are two dif- Gloss. oni.
ferent things ; to be born of her is to come iuto 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 Cliurch, which He built p"ov 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. Aug. But shall we therefore say that the Holy Aug.
Spirit is the Father of the man Christ, that as God the Father ^g""'"''*
begot the Word, so the Holy Spirit begot the man ? This is
such au absurdity, that the ears of the faithful canuot bear it.

VOL. I. E

50 GOSPEL ACCORDING TO CHAP. 1.

How tlien do we say tliat Clirist was born by tbe Holy
Spirit, if the Holy Spirit did not beget Him ? Did He create
Him? For so far as He is man He was created, as the Apostle
Rom. 1,3. speaks; He was made of the seed of David according to the
flesh. For though God made the world, yet is it not riglit
to say that it is the Son of God, or born by Him, but that it
was made, or created, or formed by Him. But seeing that
we confess Christ to have been born by the Holy 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 born by any thiug, is therefore to be called the
son of that thing ; for, not to say that of raan is born iu one
seuse a son, in another a hair, or vermin, or a worm, none of
which are his son, certainly those that are born of water and
the Spirit none would call sons of water ; but sons of God
their Father, and their Mother the Church. Thus Christ
was born of the Holy Spirit, and yet is the Son of God the
Father, not of the Holy Spirit.

21. And she sball bring forth a Son, and thou
shalt call His name Jesus : for He shall save His
people from their sins.

Chrysost. What the Angel thus told Joseph, was beyond
human thought, and the law of uature, therefore he con-
firms his speech not only by revealing to hira what was past,
but also what was to corae; She shall bring forih a Sun.
Gloss. ap. Gloss. That Joseph should not suppose that he was no
longer needed in this wedlock, seeing tlie conception had
taken place without his intervention, the Angel declares to
him, that though there had been no need of him in the con-
ccption, yet there was need of his guardianship ; for the
Virgin should bear a Son, and then he would be necessary
both to the Mother and her Son ; to the Mother to screen her
from disgrace, to the Son to bring Hira up and to circunicise
Hira. The circuracision is meant when he says, And thou
shalt call Ilis name Jesus ; for it was usual to give the name
in circumcision. Pskudo-Chrys. He said not, Shall bear tJtee
a Son, as to Zaeharias, Behold Elisabeth thy wife shall bear
thee a son. For the woman who conceives of her husband,

Anselm.

VER. 22. ST. MATTHEW. 51

bears the son to her husband, because he is raore of him
than of herself ; but she who had uot conceived of raan, did
not bear the Son to her husband, but to herself. Chrysost.
Or, he left it unappropriated, to shew that she bare Him to
the whole world. Raban. Thou shalt call His name, he says,
and not, " shalt give Him a name,^' for His name had been
given from all eternity. Chrysost. This further shews that
this birth should be wonderful, because it is God that sends
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 hj
this induces him to believe what was spoken. For we leau
more easily to prosperous things, and yield our beHef 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. Eemig.
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, beheve the infidels,
or the Jews who say, None canforgive sins but God only. Luke 5. i.

22. Now all tliis 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 Evangehst to confirm what
he says out of the Old Testament, for the sake of those Jews
who beheved on Christ, that they might recognize as fulfiUed
in the grace of the Gospel, the thiugs that were foretokl in the
Old Testament ; therefore he addsj Now all this was done.

E 2

GOSPEL ACCORDTNG TO CHAP. I.

Here we must enquire wliy he sliould say all this was done,
wlien above he has only related the conception. It should
be kuown that he says this to shew, that in the presence of
God all this was done before it was done among men. Or
he says, all this was done, because he is relating past events ;

Gloss. ap. for when he wrote, it was all done. Gloss. Or, he says,
all this was done, meaning, the Virgin was betrothed, she was
kept chaste, she was found with child, the revelation was
made by the Angel, that it might be fulfilled which was
spoken. For that the Virgin should conceive and shoukl
bring forth would never have been fulfilled, had she not been
espoused that she should not be stoned ; and had not her
secret been disclosed by the Angel, and so Joseph taken her
unto him, that she was not disraissed to disgrace and to
perish by stoning. So had she perished before the birth, that

Tsa. 7, 14. 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. But it

Gen. 40, jg put consecutively, as in Genesis, He hung the other on the
gallows, that the truth of the interpreter might be proved ;
since by the weighing of one, truth is established. So also
in this place we must understand it as if it were, that which
was foretold being done, the prophecy was accomphshed.
Chkysost. Otherwise; the Angel seeing the depths of the
Divine mercy, the laws of nature broken through and recon-
ciliation made, He who was above all made lower than all ;
all these wonders, all this he comprises in that one saying,
'Nov) all this hath hxvppened ; as though he had said, Do
not suppose that this is newly devised of God, it was deter-
mined of old. And he rightly cites the Prophet not to the
Virgin, who as a maiden was untaught in such things, but to
Joseph, as to one much versed in the Prophets. And at first
he had spoken of Mary as thy wife, but now in the words of
the Prophet he brings in the word " Virgin," that he might
hear this from the Prophet, as a thing long before determined.
Therefore to confirm what he had said, he introduces Isaiah,
or rather God ; for he does not say, Which was spoken by
Isaiah, but, Which was spoken of the Lord by the Frophet.

Jerom. Jerome. Siuce it is introduced in the Prophet by the words,

iii Is. vii
14.

VER. 22, 23. ST. MATTHEW. 53

The Lord Himself shall give you a sign, it ought to be some-
thing new and wonderful. But if it be, as the Jews will have
it, a young woman, or a girl shall bring forth, and not a virgin,
what wonder is this, since these are words signifying age
and not purity ? Indeed the Hebrew word signifying Virgin
(Bethula) is not used in this place, but instead the word
*Halraa%' 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
Ilebrew 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 foretelliug
the future but describing the past, changes shall receive, into
shall have ; but he who has, cannot after receive that he has.
ITe says, Lo, a Virgin shall have in her womb, and shall bear
a Son. Leo. The conception was by the Holy Spirit within Leo,
tl e womb of the Virgin; who, as she conceived in perfect ^*^!".'""
chastity, in like manner brought forth her Son. Pseudo-Aug. Pseudo-
,He, who by a touch could heal the severed limbs of others, ^^f'
how much more could He, in His own birth, preserve whole s. 123.
that which He found whole ? In this parturition, souudness ,

of the Mother's body was rather strengthened than weakened,
and her virginity rather confirmed than lost. Theodotus. Thcod.
Inasmuch as Photinus affirms that He that was now born ^°"'- '

11 • 1 T • 1-1 1 •*"" ^- '"

was mere man, not allowmg the divine birth, and maintains Conc.
that He who now issued from the womb was the man separate jja|.Y^^'
from the God; let him shew how it was possible that human t.i. pp.
nature, born of the Virgin's womb, should have preserved the ifj,^^*

* nfi7l7> &c., irapO&os Sepluag.

54 GOSPEL ACCORDING TO CHAP. I.

virginity of that womb uncorrupted; for the mother of no man
ever yet reraained a virgin. But forasmuch as it was God the
Word who was now born in the flesh, He shewed Himself
to be the Word, in that He preserved His mother's virginity.
For as our word when it is begot does not destroy the mind,
so neither does God the Word in choosing His birth destroy
the virginity. Chrys. As it is the manner of Scripture to
convey a knowledge of events under the form of a name, so
here, They shall call His name Emmanuel, means nothing else
than, They shall see God among men. Whence he says not,
*Thou shalt call,' but, Thetj shall call. Eaban. First, Angcls
hytnning, secondly, Apostles preaching, then Holy Mar-

Jerom. in tyrs, and lastly, all believers. Jerome. The LXX and three

Is. vii. 14. Q^hgj-s translate, ' Thou shalt call,' instead of which we have
here, They shall call, which is not so in the Hebrew ; for
the word 'Charathi^,' which all render Thou shalt call, may
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.' Remig. It is a question,
who interpreted this name? The Prophet, or the Evangelist,
or some translator? It should be known then, that tlie
Prophet did not iuterpret it ; and what need had the Holy
Evangelist to do so, seeing he wrote in the Hebrew tongue ?
Perhaps that was a difficult and rare word in Hebrew, and
therefore needed interpretation. It is more probable that
some translator interpreted it, that the Latins might not be
perplexed by an unintelligible word. In this name are con-
veyed at once the two substances, the Divinity and Humanity
in the one Person of the Lord Jesus Christ. He who before
all time was begot in an unspeakable manner by God the
Father, the same in the end of time was m.ade Emmamiel,
that is, God vnth us, of a Virgin Mother. This God with us
may be understood in this way. He was made with us,
passible, mortal, and in all things like unto us without siu ;
or because our frail substance which He took on Ilim, He

Jerom. joiucd iu onc Person to His Divine substance. Jerome.

ubi sup. ji; should be known, that the Hebrews beheve this prophecy
to refer to Ezekias the son of Ahaz, because in his reign
Samaria was taken; but this cannot be established. Ahaz

VER. 22. ST. MATTHEW. 55

son of Jotham reigned over Judsea and Jerusalem sixteen
years, and was succeeded by his son Ezekias, who was twenty-
three years old, and reigned over Judsea 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. Eor we know not that any man of that Petr.
day was called Emmanuel. But the Hebrew objects, How can ^jjjl^^jj 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, 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 jemni.
is to be thus understood. This Childj that shall be born "^^ *"P'
of a Virgin of the house of David, shall now be called Em-
manuel, that is, God with us, because the events (perhaps
dehvery from the two hostile kings) will make it appear that
you have God present with you. But after He shall be called
Jesus, that is, Saviour, because He shall save the whole human
race. Wonder not, therefore, O house of David, at the new'
ness of this thing, that a Virgin should bnng forth a God,
seeing He has so great might that though yet to be born after
a long while, He dehvers you now when you call upon Him.
AuG. Who so mad as to say with ManichseuSj that it is a weak Aug.
faith not to believe in Christ without a witness ; whereas the ^°"^v

' i aust.

Apostle says, How shall they believe on Him of whom they 12.*.').
hat)e not heard ? Or how shall they hear without a preacher .? '
That those things which were preached by the Apostles might 10, 14.

56 GOSPEL ACCORDING TO CHAP. I.

not be contemried, nor thought to be fables, tbey are proved
to have been foretold by the Prophets. For though attested
by miracles, yet there would not have been wanting men to
ascribe them all to magical power, had not such suggestions
been overcome by the additional testimony of prophecy. For
none could suppose that long before He was born, He had
raised up by magic prophets to prophesy of Him. For if we
say to a Gentile, BeHeve on Christ that He is God, and he
should answer, Whence is it that I should believe on Him?
we might al.lege the authority of the Prophets. Shoukl he
refuse assent to tliis, we establish their credit from their haviug
foretohl things to come, and those things having truly come
to pass. I suppose he could not but know how great perse-
cutions the Christian religion has formerly suffered from the
Kings of this world ; let him now behold those very Kings
submitting to the kingdora of Christ, and all nations serving
the same ; all which things the Prophets foretold. He then
hearing these things out of the Scriptures of the Prophets,
and beholding them accomplished throughout the whole earth,

Gioss. ap. would be moved to faith. Gloss. This error then is barred
1166 m. ^^ |.|^g Evangelist saying, That it might be fuJfilled which
was spoken of the Lord by the Prophet. Now one kind of
prophecy is by the preordination of God, and must needs be
fulfilled, and that without any free choice on our part. Such is
that of which we now speak; wherefore he says, Lo, to shew
the certainty of prophecy. There is another kind of prophecy
which is by the foreknowledge of God, and with this our free
will is mixed up ; wherein by grace working with us we ob-
tain reward, or if justly deserted by it, torment. Another is
not of foreknowledge, but is a kind of threat made after the

Jonali 3. manner of men : as that, Yet forty days, and Nineveh shall
be overthrown: understandiug, uuless the Niuevites amend
tbemselves.

24. Then Joseph being raised from sleep did as the
angel of the Lord had bidden him, and took unto him
his wife :

25. And knew her not till she had brought forth
her first-born Son : and he called His name Jesus.

VER. 24, 25. ST. MATTHEW. 57

Remig. Life returned by tlie sarae entrance tlirough 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 commeuded 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, gIoss.
but as he commanded it. Let each one who is warned of °"'- ^} ^P*

Anselniex

God, in lilie manner, break ofF all delays, rise from sleep, Beda cit.

and do that which is commanded him. Pseudo-Chrys. 2bok

unto him, not took home to hira ; for he had not sent her

away ; he had put lier aw^ay in thought only, and now took

her again in thought. Remig, Or, Took her so far, as that

the nuptial rites being coraplete, she was called his wife ; but

not so far as to lie with her, as it follows, And kneio her not.

Jerome. Helvidius is at much superfluous trouble to make Jerom.

this word know refer to carnal knowledge rather than to ac- u"/'j

quaintance, as though any had ever denied that; or as if the c. 5.

folUes to which he rephes had ever occurred to any person of

coraraon understanding. He then goes on to say, that the

adverb 'until' denotes a fixed time when that shoukl take

place, which had not taken place before ; so that here from

the words, He knew her not untit 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 raany 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 expressioij, 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 infiuite time,

as in that, IJven to your old age I am Ue. Will God then Isa. 46, 4,

cease to be when they are grown old ? Also the Saviour in

the Gospel, Lo, I am with you alivays, even to the end o/Mat. 28,

this world. Will He then leave His disciples at the end of ^^'

the world? Again, the Apostle says, He must reign till He i Cor. 15,

has put His enemies under His feet. Be it understood tlien,

that that which if it had not been written might have beea

58 GOSPEL ACCORDING TO CHAP. T.

cloubted of, is expressly declared to us; other tliings are lcft
to our owu uuderstanding''. So here the Evangelist infornis
us, in that wherein there niight have been roora for error,
that she was not known by her husband until the birth of
her Son, that we might thence infer that much less was she
known afterwards. Pseudo-Chrys. As one might say, ' Ile
told it not so long as he lived;' would this imply that he
told it after his death? Impossible. So it were credible
that Joseph might have known her before the birth, while
he was yet ignorant of the great mystery ; but after that he
understood how she had been made a temple of the Only-
begotten of God, how could he occupy that ? The followers
of Eunomius think, as they have dared to assert this, that
Joseph also dared to do it, just as the insane think all men
Jerom. equally mad with themselves. Jerome. Lastly, I would ask,
Helvid. 8. Why then did Joseph abstain at all up to the day of birth ?
He will surely answer, Because of the Angers words, That
ivhich is born in he?', ^r. He then who gave so much heed
to a vision as uot to dare to touch his wife, would he, after
he had heard the shepberds, seen the Magi, and know^n so
many miracles, dare to approach the temple of God, the seat
of the Holy Ghost, tlie Mother of his Lord ?

Pseudo-Chrys. It may be said, that knoiv here signifies
simply, to understand; that whereas before he had not under-
stood how great her dignity, after the birth he then kneiv
that she had been made more honourable and worthy thau
the whole world, who had carried in her womb Hira whoni
the whole world could not contain. Gloss. Otherwise; Ou
account of the gloriiication of the most holy Mary, she could
not be known by Joseph until the birth ; for slie who had the
Lord of glory in her womb, how should she be known? If
the face of Moses talking with God was raade glorious, so
that the children of Israel could not look thereon, how much

* In other wortls, " till " need not the vision had its effect upon him iip

imply a iermlnation at a certain point of to that time when it was no longer

time, but may be giving us information necessary. Just as if, in speaking of

up to a point from which onwards there a man like Augustine, one said, that,

is already no doubt. Supposing an in consequence of some awful occur-

Evangelist thought the very notion rence, he was in the habit of saying

shocking that Joseph should have con- prayers till the time of his conversion,

sidered the Blessed Virgin as liis wife no one woukl suppose that he left thtin

after he was a witness of lier bcaring off on being converted.
God tlie Son, he would only say that

VER. 24', 25. ST. MATTHEW. 59

ixiore could not Mary be known, or even looked upon, who
bare tbe Lord of glory in ber womb ? After tbe birth she
was known of Joseph to the beholding of her face, but not
to be approached carnally. Jerome. From tlie words, her
first-born Son, some most erroneously suspect that Mary bad
other sons, saying that first-born can only be said of one
that has brethren. But this is the nianner 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- Helvid.lO.
birth could be due to the Priests, till such time as the second
birth took place. Gloss. Or ; He is first-born among the gIoss.
elect by grace ; but by nature the Only-begotten of God the ^^^'
Father, tlie only Son of Mary. And called Ilis 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, 3Iy soul fainted for Ps. 119,
Thy salvation; and, My soul hath rejoiced in Thy salvation. ^^*
Also to him who spake, / willjoy in God my Saviour, ^^^ 3' jg

CHAP. II.

1. Now when Jesus was born in Bethleliem of
JudK-a in the days of Herod the king, behold, there
came wise men from the east to Jerusalem,

2. Saying, Where is He that is born King of the
Jews ? for we have seen His star in the east, and are
come to worship Him.

Ang. AuG. Afterthe miraculous Virgin-birth, a God-man having

iion occ. ^y. j)ivine 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 suflfered the wrapping of vile rags — amidst all this, on
a sudden a new star shone in the sky upon the earth, and
driving away the darkness of the world, changed night into
dayj that the day-star should not be hidden by the night.
Hence it is that the EvangeHst says, Now when Jesus was
born in Bethlehem. Remig. In the beginning of this pas-
sage of the Gospel he puts three several things ; the person,
When Jesus was horn, the place, in Bethlehem of Judaa, and
the time, in the days ofHerod ihe ktng. These three circum-
stances verify his words. Jerome. We think the Evangelist
first wrote, as we read in the Hebrew, ' Judah,' uot ' Juda^a.'
For in wliat other country is there a Betldehem, that this
needs to be distinguished as in 'Judaea?' But ' Judah' is
"written, because there is another Bethlehem in Galilee.
Gloss. Gloss. There are two Bethlehems ; one iu the tribe of
T*^'''i. in Zabulon, the other in the tribe of Judah, which was before

Josh. 19, ' '

15. called Ephrata.

Aug.^ Atjg. Concerning thc place, Bethlehem, Matthew and

Kvaiig. Luke agree ; but the cause and manner of their being there,
2- ^^- Luke relates, Matthew omits. Luke again omits the accouut
of the Magi, which Matthew gives.

VER. 1, 2. GOSPEL ACCOllDING TO ST. MATTHEW. 61

Pseudo-Chrys. Let us see to wliat serves this designation
of time, In the days of Herod the king. It shews the fulfil-
ment of Daniel's prophecy, wherein he spake that Christ
should be born after seventy weeks of years. For from the
time of the prophecy to the reign of Herod, the years of
seventy weeks were accomplished. Or again, as long as
Judaea was ruled by Jewish princes, though sinners, so long
prophets were sent for its amendment; but now, whereas
God's law was held under the power of an unrighteous king,
and the righteousness of God enslaved by the Roman rule,
Christ is born ; the more desperate sickness required the
better physician. Rabanus. Otherwise, he mentions the
foreign king to shew the fulfilraent of the prophecy. The Oen. 49,
^ceptre shall not depart from Judah, nor a Lawgiver from ^^-
between hisfeet, until Shiloh come. Ambrose. It is said, that Amiiros.
some Idumsean robbers coming to Ascalon, brought with ||j ^^^'
them among other prisoners Antipater \ He was instructed
in the law and customs of the Jews, and acquired the
frieudship of Hyrcanus, king of Judsea, 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 Judsea, by a decree of the Senate ; so it
is clear that Herod sought the throne of Judsea without any
connection or claira of birth. Chrys. Herod the king, men-
tioning his dignity, because there was auother Herod who
put John to death.

Pseudo-Chrys. When He was horn . . . 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 Chaldseans, 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.

Senn.
202.

» The same account of Hero(l's that Herod was an Idumaean, of noble

parentage is given by Africanus,Euseb. birth, and that his fatlier Antipas was

Hist. i. 7 : but Josephus says (Antiq. governor of Idumaea under Alexander

xiv. 1. n. 3 ; de Bell. Jud. i. 6. n. 2.) Jannseus.

62 GOSPEL ACCORDING TO CHAP. II.

first-fruits of tlie Gentiles ? Israelitish shepherds, gentile
Magians, one frora far, the other from near, hastened to the
Aug. one Corner-stone. Id. Jesus then was manifested neither to
2qq"' the learned nor the righteous ; for ignorance belonged to the
shepherds, impiety to the idolatrous Magi. Yet does that
Corner-stone attract them both to Itself, seeing He came to
choose the foolish things of this world to confound the wise,
and not to call the righteous, but sinners; that nothing
great should exalt himself, none weak should despair. Gloss.
These Magi were kiugs, and though their gifts were three, it
is not to be theuce inferred that themselves were only three
in number, but in them was prefigured the coming to the faith
of the nations sprung from the three sons of Noah. Or, the
princes were only three, but each brought a large company
with him. They came not after a year's end, for He would
then have been found in Egypt, not in the manger, but ou
the thirteenth day. To shew whence they came it is said, /rom
the East. Remig. It should be known, that opinions vary
respecting the JNIagi. Some say tliey were Chaldseans, who
are known to have worshipped a star as God ; thus their fic-
titious Deity shewed thera the way to the true God. Others
think that they were Persians ; others again, that they came
from the utmost ends of the earth. Auother and more pro-
bable opinion is, that they were descendants of Balaam, who
Nunib. haviug his prophecy, There shall rise a Star oui of Jacob, as
' ' soon as they saw the star, would know that a King was born.
Jerome. They knew that such a star would rise by the pro-
phecy of Balaam, whose successors they were. But whether
they were Chaldaeans, or Persians, or carae from the utmost
ends of the earth, how in so short a space of time could they
arrive at Jerusalem ? Remig. Some used to answer, ' No
marvel if that boy who was then born could draw them so
speedily, though it were from the ends of the earth.' Gloss.
Or, they had droraedaries aud Arabian horses, whose great
swiftness brought them to Bethlehem in thirteen days.
Pseudo-Chrys. Or, they had set out two years before the
Saviour's birth, and though they travelled all that tirae,
neither meat nor drink failed in their scrips. Kemig. Or,
if they were the descendants of Balaara, their kings are not
far distant from the land of promise, and might easily come

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 Judaea. 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 Zechariahj
Behold the Man ivhose name is the East. Pseudo-Chrys. Zech. 6,
Or, whence the day springs, thence came the first-fruits of
the faith ; for faitli 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 ofisa.2, 3.
Sion, and the word of the Lord from Jerusalem. And there
Christ was first preached. Or it was to condemu the back-
wardness of the Jews.

Pseudo-Atjg. Many kings of Judsea 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 ^f""-
these spoke from heaven. To no ordinary King of Judsea
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 meu's flattery ; His limbs not robed in purple,
His brow not crowned with a diadem, no pompous train,
uo awful army, no glorious fame of battles, attracted these
men to Him frora the remotest countries, with such earnest-
ness of supplication. Tliere lay in a manger a Boy, newly
born, of infantine size, of pitiable poverty. But in that
small Infant lay hid something great, which these men, the
first-fruits of the Gentiles, had learned not of earth but
of heaven ; as it follows, We have seen His star in the east,
They announce the vision and ask, they believe and enquire,
as signifying those who walk by faith and desire sight.

Greg. It should be known that the Priscillianists, heretics Greg. M.
who believe every man to be born under the aspect of some -"j^',""!'
planet, cite this text in support of their error ; the new star
which appeared at the Lord's birth they consider to have Vid. contr.
been his fate. Aug. And, accordiug to Faustus. this in- ii,''i.^ *

64 GOSPEL ACCORDING TO CHAP. IT.

troduction of tlie account of tlie star would lead us ratliei'
to call this part of the history, ' The Nativity/ than ' The
Siip. 2. GospeL^ Gkegory. But far be it from the hearts of the
Aug. de faithful to call any thing, ' fate.' Aug. For by the word
y 2. ' 'ffvte/ in coramon acceptation, is meant the disposition of
the stars at the moment of a person's birth or conception ;
to which some assign a power independent of the will of
God. These must be kept at a distance from the ears of all
who desire to be worshippers of Gods of an}^ sort. But
others think the stars have this virtue committed to them by
the great God ; wherein they greatly wrong the skies, in that
they impute to their splendent host the decreeing of crimes,
such as should any earthly people decree, their city should
in the judgment of mankind deserve to be utterly destroyed.
Pseudo-Chrys. If then any shonld become an adulterer or
homicide through means of the planets, how great is the
evil and wickedness of those stars, or rather of Him who
made them? For as God knows things to come, and what
evils are to spring from those stars ; if He would not hinder
it, He is not good; if He would but could not, He is weak.
Again, if it be of the star that we are either good or bad, we
have neither merit nor demerit, as being involuntary agents ;
and why should I be punished for sin which I have done
not wilfully, but by necessity ? The very commands of God
against sin, and exhortations to righteousness, overthrow such
foUy. For where a man has not power to do, or where he
has not power to forbear, who wculd command him either
to do or to forbear ? Gregory Nyss. How vain moreover
is prayer for those who live by fate ; Divine Providence
is banished from the world together with piety, and man
is made the mere instrument of the sidereal motions. For
these they say move to action, not only the bodily members,
but the thoughts of the mind. In a word, they who teach
this, take away all that is in us, and the very nature of
a contingency; which is nothing less than to overturn all
things. For where will there be free will? but that which
Auf?. de is in us must be free. Aug. It cannot be said to be utterly
Civ. Dei, absurd to suppose that sidereal afflatus should infiuence the
state of the body, when we see that it is by the approach
and departure of the sun that the seasons of the year are

VER, 1, 2. ST. MATTHEW. 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 intervah And the sraall 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 cou-
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 spolcen once, twice Ps. 62, ll.
have I heard the same. There is then no need of mucli
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^**
the freedom of the will frora any chain of necessity ; how
much less must we suppose sidereal influences to have ruled
at His teraporal birth, who is eternal Creator and Lord of
the universe ? The star which the Magi saw at Chrisfs
birth according to the flesh, did not rule His fate, but
ministered as a testiraony to Him. Further, this was not of
the number of those stars, which frora the beginning of the
creation observe their paths of motion according to the law
of their Maker ; but a star that first appeared at the birth,
ministering to the Magi who sought Christ, by going before
them till it brought them to the place where the infant God
the Word was. According to some astrologers such is the
connexion of human fate with the stars, that on the birth of
some men stars have been known to leave their courses, and
go directly to the new-born. The fortune indeed of hira

VOL. I. F

66 GOSPEL ACCORDING TO CHAP. II.

that is born they suppose to be bound up with the course of

the stars, not that the course of the stars is changed after

the day of any man's birth, If then this star were of the

number of those that fulfil their courses in the heavens, how

could it determine what Christ should do, when it was com-

manded at His birth only to leave its own course ? If, as

is more probable, it was first created at His birth, Christ

was not therefore born because it arose, but the reverse ; so

that if we must have fate counected with the stars, this star

did not rule Christ's fate, but Christ the star's. Chrys. The

object of astrology is not to learn from the stars the fact of

one's birth ; but from the hour of their nativity to forecast

the fate of those that are born. But these men knew not

the time of the nativity to have forecast the future from it,

but the converse.

Gloss. in- Gloss. ' His star,' i. e. the star He created for a witness

terlin. ^f Himself. Gloss. To the Shepherds, Angels, and the
Gloss.ord.,^ . . /-(> • 1 1 1 1

Magians, a star pomts out Christ ; to botn speaks the tongue

of Heaven, since the tongue of the Prophets was mute. The

Angels dwell in the heavens, the stars adorn it, to both there-

Greg. fore the heavens declare the glory of God. Greg. To the

Ev"Li'b i ^^^^ ^^^ used their reason, a rational creature, i. e. an

Hom. 10. Angel, ought to preach. But the Gentiles who knew not to

use their reason are brought to the knowledge of the Lord,

not by words, but by signs ; to the one prophecy, as to the

faithful ; to the otlier signs, as to the unbelievers. One

and the same Christ is preached, when of perfect age, by

Apostles ; when an infant, and not yet able to speak, is

announced by a star to the Gentiles ; for so the order of

reason required ; speaking preachers proclaimed a speaking

Leo, Lord, mute signs proclaimed a mute iufant. Leo. Christ

xxxiii, 2, Himself, the expectation of the nations, that innumerable

posterity once promised to the most blessed patriarch Abra-

ham, but to be born not after the flesh, but by the Spirit ;

therefore likened to the stars for multitude, that from the

father of all nations, not an earthly but an heavenly progeny

might be looked for. Thus the heirs of that promised

posterity, marked out in the stars, are roused to the faith

by the rise of a new star, and where the heavens had been

at first called in to witness, the aid of Heaven is con-

VER. 1, 2. ST, MATTHEW. 67

tinued. Chrysost. This was manifestly not one of the
common stars of Heaven. First, because none of the stars
moves in this way, frora 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 Hke au 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 refersGioss.ord.
to the place of the star, or of those that saw it ; it miglit
have risen in the east, and gone before them to Jerusalem.
AuG. "Will you ask, from whom had they learned thatAug.
such an appearance as a star was to signify the birth ofgy^'"^
Christ ? I answer from Angels, by tlie waruing of some
revelation. Do you ask, was it from good or ill Angels ?
Truly even wicked spirits, namely the daemons, confessed
Christ to be the Son of God. But why should they not
have heard it from good Angels, since in this their adoration
of Christ their salvation was sought, not their wickedness
condemned ? The Angels might say to them, ' The Star
which ye have seen is the Christ. Go ye, worship Him,
where He is now born, and see how great is He that is
born.' Leo. Besides that star thus seen with the bodily Leo,
eye, a yet brighter ray of truth pierced their hearts ; they were ^'^''"^^* g
enlightened by the illumination of the true faith. Pseudo- Hii.
AuG. They might think that a king of Judaea was born, since ^i^ Test
the birth of temporal princes is sometimes attended by aq- 63.
star. These Chaldean Magi inspected the stars, not with
malevolence, but with the true desire of linowledge ; follow-
ing, it may be supposed, the tradition from Balaam ; so that

w 9

EUp,

68 GOSPEL ACCORDING TO CHAP. II.

when they saw this new and singular star, they understood
it to be that of which Balaam had prophesied, as marking
the birth of a King of Judsea.
Leo, ubi Leo. What they knew and believed might have been
sufficient for themselves, that they nceded not to seek to see
with the bodily eye, what they saw so clearly with the
spiritual. But their earnestness and perseverance to see the
Babe was for our profit. It profited us that Thomas, after
the Lord's resurrection, touched and felt the marks of his
wounds, and so for our profit the Magians' eyes looked on
the Lord in His cradle. Pseudo-Chrys. Were they then
ignorant that Herod reigned in Jerusalem ? Or that it is
a capital treason to proclaim another King while one yet
lives? But while they thought on the King to come, they
feared not the king that was ; while as yet they had not
seen Christ, they were ready to die for Him. O blessed
Magi ! who before the face of a most cruel kiug, and before
having beheld Christ, were made His confessors.

3. When Herod the king had heard these things,
he was troubled, and all Jerusalem with him.

4. And when he had gathered all the Chief Priests
and Scribes of the people together, he demanded of
them where Christ should be born.

5. And they said unto him, In Bethlehem of
Juda3a : for thus it is written by the prophet,

6. And thou Bethlehem, in the land of Juda, art
not the least among the princes of Juda : for out of
thee shall come a Governor, that shall rule my people
Israel.

Aug. non AuG. As the Magi seek a Redeemer, so Herod fears a

occ.
Gloss. ord.

successor. Gloss. The King, he is called, though in com

parison with him whom they are seeking he is an ahen and
a foreigner. Pseudo-Chrys. Herod was trouhled when he
heard that a King was born of Jewish hneage, lest, himself
being an Idumaean, the kingdora should return again to
native princes, and himself be expelled, and his seed after

VER. 3 — 6. ST. MATTHEW. 69

him. Great station is ever obnoxious to great fears ; as the
boughs of trees planted in high ground move when never so
little wind blows, so high men are troubled with little 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 ^Sq? 2.
fear Hira sitting at the right hand of His Father, whom this
irapious 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 " ' ^"^'
world content with the narrow bounds of thy dominion.
He, whom thou wouklest not should reign in Judsea, reigns
every where. Gloss. Perhaps he was troubled not on his Gloss.ord.
own account, but for fear of the displeasure of the Roraans.
They would not allow the title of King or of God to any
without their perraission. Greg. At the birth of a King Greg.
of Heaven, a king of earth is troubled ; surely, earthly Ev^ng.
greatness is confounded, when heavenly greatness shews i- lO-
itself. Leo. Herod represents the Devil ; who as he then Leo,
instigated hira, so now he unweariedly iraitates hira. For xxxvi'. 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 spirituak
Even Jerusalem is troubled, which should have rejoiced at
that news, when a Jewish King was said to be risen up.
But they were troubled, for the wicked cannot rejoice at the
coming of the good. Or perhaps it was in fear that Herod
should wreak his wrath against a Jewish King on his race.
Gloss. Jerusalem was troubled with him, as wilUng 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 hira, he would do to him as he
shewed afterwards his disposition ; if he should not, he
would at least be excused to the Romans. Remig. They
are called Scribes, not from the eraployment of writing,
but from the interpretation of the Scriptures, for they were
doctors of the law. Observe, he does not enquire where
Christ is born, but where He should be born; the subtle
purpose of this was to see if they would shew pleasure at

70 GOSPEL ACCORDING TO CHAP. 11.

the birth of their King. He calls Him Christ, because he

knew that the King of the Jews was anointed. Pseudo-

CnRYS. Why does Herod make this enquiry, seeing he

believed not the Scriptures ? Or if he did believe, how

could he hope to be able to kill Him whom the Scriptures

declared should be King? The Devil instigated him, who

believed that Scripture lies not ; such is the faith of devils,

who are not perraitted to have perfect belief, even of that

which they do beheve. That they do believe, it is the force

of truth constrains them ; that they do not believe, it is that

they are blinded by the enemy. If they had perfect faith,

they would live as about to depart from this world soon, not

as to possess it for ever.

Leo, Leo. The Magi, judging as men, sought in the royal

XXXL2. ^^^y ^^^ Him, whora they had been told was born a King.

But He who took the form of a servant, and carae not to

judge but to be judged, chose Bethlehera for His birth^

Tlieod. Jerusalem for His death. Theodotus. Had He chosen the

Serm. i. n^io-iity city of Rome, it might have been thouorht that this

ap. Cotic. o J J ' o is

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. But what was His choice? All

that was mean, all that was in low esteem, that in this

transforraation of the world, divinity might at once be re-

cognized. Therefore He chose a poor woman for His mother,

a poor country for His native country; He has no money,

Greg. and this stable is His cradle. Gregory. Rightly is He

Evaiig.'^ born in Bethlehem, which signifies the house of bread, who

viii. 1. said, I am the living bread, who came down from heaven.

Pseudo-Chrys. When they should have kept seci'et the

mystery of the King appointed of God, especially before a

foreign king, straightway they becarae not preachers of the

word of God, but revealers of His raystery. And they not

only display the mystery, but cite the passage of the pro-

GIo.ss.ord. phet, viz. Micah. Gloss. He quotes this prophecy as they

Jerom. quote who gjve the sense and not the words. Jerome. The

^^^^ Jews are here blamed for ignorance; for whereas the pro-

phecy says, lliou Bethlehem Ephrata ; they said, 'Bethle-

hem in the land of Judah.' Pseudo-Chrys. By cutting

short the prophecy, they became the cause of the murder of

VER. 3 6. ST. MATTHEW. 71

the Iimocents. For the prophecy proceeds, From thee shall
go forth a King who shall feed 3Iy people Israel, and His
day shaJl be from ererlasting. Had they cited the whole
prophecy, Herod would not have raged so madly, consider-
ing that it could not be an eartlily 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 JJ»^"=^-
Judah, or Ephrata, (which is added to distinguish it frora
another Betldehem 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 fiesh is of the seed of David, but was born
of Me before the worlds; and therefore it is written, His
goings forth are of old. In the beginning was the Word.
Gloss. This latter half of the prophecy the Jews dropped ; gIoss.
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, whicb expresses its smallness con-
trasted with the multitude of the people, they said, not the
least among the princes, willing to shew the high dignity
that would come from the birth of the Prince. As if they
had said, Thou art great among cities from which princes
have come. Remig. Or the sense is; though little among
cities that have dominion, yet art thou not the least, for out
ofthee shall come the Ruler, who shall rule My people Israel;
this Euler is Christ, who rules and guides His faithful
people. Chrys. Observe the exactness of the prophecy;
it is not He shall be in Bethlehem, but shall corae out of
Bethlehem ; shewing that He should be only born there.
What reason is there for applying this to Zorobabel, as
some do ? For his goings forth were not from ever-
lasting; nor did he go forth from Bethlehem, but was
born in Babylonia. The expression, art not the least,
is a further proof, for none but Christ could make the
town where He was born illustrious. And after that birth,
there carae men frora the utmost ends of the earth to see
the stable and manger. He calls Hira not ' the Son of
God,' but the Ruler who shall govern My people Israel ;

72 GOSPEL ACCORDING TO CHAP. II.

for tlms He ought to condescend at tlie first, that they
should not be scandalized, but should preach such things as
more pertained to salvation, that they might be gained. TVho
shall rule My people Israel, is said mystically, for those of
the Jews who beheved ; for if Christ ruled not all the Jews,
theirs is the blame. Meanwhile he is silent respecting the
Gentiles, that the Jews might not be scaudaHzed. Mark
this wonderful ordinance ; Jews and Magi mutually instruct
each other ; the Jews learn of the Magi that a star had
proclaimed Christ in the east, the Magi from the Jews that
the Prophets had spoken of Him of old. Thus confirmed
by a twofold testimony, they would look with more ardent
faith for One whom the brightness of the star and the voice
Aug. of the Prophets equally proclaimed. Aug. The star that
S7^2 • guided the Magi to the spot where was the Infant God with
373. 4. His Virgin Mother, might have conducted them straight to
the town ; but it vanished, and shewed not itself again to
them till the Jews themselves had told them the place where
Christ should be born ; Bethlehem of Judsea. Like in this
to those who built the ark for Noah, providing others with
a refuge, themselves perished in the flood ; or like to the
stones by the road that shew the miles, but themselves are
not able to move. The enquirers heard and departed ; the
teachers spake and remained still. Even now the Jews shew
us something similar; for some Pagans, when clear passages
of Scripture are shewn them, which prophesy of Christ,
suspectiug them to be forged by the Christians, have re-
course to Jewish copies. Thus they leave the Jews to read
unprofitably, and go on themselves to believe faithfuUy.

7. Then Herod, when he had privily called the
wise men, enquired of them dihgently what time the
star appeared.

8. And he sent them to Bethlehem, and said, Go
and search dihgently for the young Child ; and when
ye have found Him, bring me word again, that I may
conie and worship Him also.

9. When they had heard the king, they departed.

VER. 7, 8, 9. ST. MATTHEW. 73

Pseudo-Chrys. As soon as Herod liad heard the answer,
though doubly authenticated, both by the authority of the
PriestSj and the passage frora the Prophets, he yet turned
not to worship the King that was to be born, but sought
how he might put Him to death by subtilty. He saw that
the Magi were neither to be won by flattery, nor awed by
threats, nor bribed by gifts, to consent to this murder ; he
sought therefore to deceive them ; he privily called the wise
men ; that the Jews^ whom he suspected, might not know of
it, For he thought they would incline the rather to a King
of their own nation. Remig. DiligentJy enquired; craftily, for
he feared they would not return to him, aud 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 « "^

J J berm. in

sij^nified 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 raade known to thera they set out, and
came and worshipped Hira in thirteen days frora the east*.
Chrysost. Or, the star appeared to them long time before,
because the journey would take up some time, and they were to
stand before Hira iraraediately on His birth, that seeing Him
in swaddling clothes, He might seem the more wouderful.
Gloss. Accoruing to others, the star was first seen on the Gioss.
day of the nativity, and having accomplished its end, ceased
to be. Thus Fulgentius says, " The Boy at His birth Senn. de
created a new star." Though they now knew both time ^"^^"
and place, he still would not have thera ignorant of the
person of the Child, Go, he says, and enquire diligently oj
the young Child ; a commission they would have executed
even if he had not coraraanded it. Chrys. Concerning the
young Child, he says, not 'of the King/ he envies Hira the
regal title. Pseudo-Chrys. To induce them to do this, he
put on the colour of devotion, beneath which he whetted
the sword, hiding the malice of his heart under colour of

* This is written upon the notion have taken place after the Purification,

that the Magi presented theniselves to on the return ofSt. Mary to Bethlehem.

Clirist twelve days after His birth, However, Aug. (Cons. Ev. ii. II.)

according to the Latin date for cele- places it before the Purification.
brating the event. It seems really to

74 GOSPEL ACCORDING TO CHAP. II.

humility. Such is the manner of the malicious, ■when they

would hurt any one in seeret, they feign meekness and

Greg. affection. Greg. lie feigns a wish of worshipping Hira

Ev."i. ° only that he may discover Ilim, and put Him to death.

10 3. Eemig. The Magi obeyed the King so far as to seek the

Lord, but not to return to Herod. Like in this to good

hearers; the good they hear from wicked preachers, tliat

they do ; but do not imitate their evil lives.

9. And, lo, the star, which they saw in the east,
went before thera, till it came and stood over where
the young Child was.

Pseudo-Chrys. This passage shews, that when the star
had brought the Magi nearly to Jerusalem, it was hidden from
them, and so they were compelled to ask in Jerusalem, ivhere
Christ should be horn ? and thus to manifest Him to them ;
on two accounts, first, to put to confusion the Jews, inasmuch
as the Gentiles instructed only by sight of a star sought
Christ through strange lands, while the Jews who had read
the Prophets from their youth did not receive Him, though
born in their country. Secondly, that the Priests, when asked
where Christ should be born, might answer to their now
condemnation, and while they instructed Herod, they were
themselves ignorant of Him. The star went hefore them, to
shew them the greatness of the King. Aug. To perform its
due service to the Lord, it advanced slowly, leading them to
the spot. It was ministering to Him, and not ruHng His
fate; its hght shewed the suppliants and filled the inn, shed
over the walls and roof that covered the birth ; and thus it
disappeared. Pseudo-Chrys. What wonder that a divine
star should minister to the Sun of righteousness about to rise.
It stood over the Child's head, as it were, saying, 'This is
He;' proving by its place what it had no voice to utter.

Gioss. Gloss. It is evident that the star must have been in the air,

Anselm. ^-^^ close above the house where the Child was, else it
would not have pointed out the exact house.

Ambros. Ambrose. Thc star is the way, and the way is Christ;

in Luc. j^qjI according to the mvstery of the incarnation, Clirist ia

II. 45. a . J }

VER. 10, 11. ST. MATTHEW. 75

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. Rrmig. Or, the star
figures the grace of God, and Herod the Devil. He, who
by sin puts himself in the Devirs 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 gIoss.
illumination of faith, which leads him to the nearest aid ; °^^'
while they turn aside to the Jews, the Magi lose it; so those
who seek counsel of the bad, lose the true light.

10. When tliey saw the star, they rejoiced with
exceeding great joy.

1 1 . And when they were come into the house, they
saw the young Child with Mary His mother, and fell
down, and worshipped Him : and when they had
opened their treasures, they presented unto Him
gifts ; gold, and frankincense, and myrrh.

Gloss. This service of the star is followed by the rejoicing
of the Magi. Remig. And it was not enough to say, They
rejoiced, but they rejoiced with exceedlng great joy. Pseudo-
Chrys. They rejoiced, because their hopes were not falsified
but confirraed, and because the toil of so great travel had not
been undertaken in vain. Gloss. He rejoices indeed who oioss.
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 raeasure of all worldly
kings. Remig. He adds greatly, shewing that men rejoice
more over what they have lost than over what they possess,
Leo. Though in stature a babe, needing the aid of others, Leo,
unable to speak, and diff^erent in nothing from other in- e'^;'"^^'"
fants, yet such faithful witnesses, shewing the unseen Di- s. 4. 3.
vine Majesty which was in Hira, ought to have proved most
certainly that that was the Eternal Essence of the Son of

7G GOSPEL ACCORDING TO CHAP. II.

God that liad taken upon Hira the true human nature.

Pseudo-Chrys. 3Ia?'y Ilis mother^ not crowned with a dia-

dera or lying on a golden couch ; but with barely one gar-

ment, not for ornament but for covering, and that such as

the wife of a carpenter when abroad might have. Had they

therefore come to seek an earthly king, they would have

been more confounded than rejoiced, deeming their pains

thrown away. But now they looked for a heavenly King;

so that though they saw nought of regal state, that star'a

witness sufficed them, and their eyes rejoiced to behold

a despised Boy, the Spirit shewing Hira to their hearts in all

His wonderful power, they fell down and worshipped, seeing

the man they acknowledged the God. Rabanus. Joseph

was absent by Diviue coramand, that no wrong suspicions

Gioss. might occur to the Gentiles. Gloss. In these ofFerings we

Ansulm. observe their national customs, gold, frankincense, and

various spices abounding among the Arabians; yet they

Greg. intended thereby to signify something in raystery. Greg.

i'vansi" Gold, as to a King; frankincense, as sacrifice to God ; rayrrh,

' 10'>- as embalming the body of the dead. Aug. Gold, as paid

""■ to a misrhtv King: frankincense, as offered to God: mvrrh,

non occ. t^ j o ' ' '.-'

as to one who is to die for the sins of alh Pseudo-
Chrys. And though it were not then understood what these
several gifts mystically signified, that is no difficulty ; the
same grace that instigated them to the deed, ordained the
whole. Pemig. And it is to be known that each did not
ofFer a diff^erent gift, but each one the three things, each one
thus proclaiming the King, the God, and the raan. Chrys.
Let Marcion and Paul of Samosata then blush, who will not
see what the Magi saw, those progenitors of the Church
adoring God in the flesh. That He was truly in the flesh,
the swaddling clothes and the stall prove; yet that they
worshipped Him not as mere man, but as God, the gifts
prove which it was becoming to offer to a God. Let the
Jews also be asharaed, seeing the Magi coming before them,
and themselvcs not even earnest to tread in their path.
Greg. Greg. Something further may yet be meant here. Wisdom
ubi sup. -g ^ypifjgj^ jrjy gold; ^s Solomou saith in the Proverbs, A
21, 20. treasure to be desired is in the mouth of the wise. By
frankinceuse, 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 prayersj we
offer myrrh, when we mortify by abstinence the hists of the
flesh. Gloss. The three men who offer, signify the nations Gloss.
who come from the three quarters of the earth. They open '^ "^"
their treasures, i.e. manifest the faith of their hearts by con-
fession. Rightly in the house, teaching that we should not
vain-gloriously dispiay 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 ""'j^g^'
sense, historical, moral, and allegorical ; or Logic, Pliysic,
and Ethics, making them all serve the faith.

12. And being warned of God in a dream that they
should not return to Herod, they departed into their
own country another way.

AuG. The wiclced Herod, now made cruel by fear, will Au^.
needs do a deed of horror. But how could he ensnare him "°" °'^'^-
who had come to cut off all fraud ? His fraud is escaped as
it follows, And being warned. Jerome. They had offered
gifts to the Lord, and receive a warning corresponding to it.
This warning (in the Greek '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 joim 14.
the Infant actually speaks to them, that His divinity may
not be revealed before the time, and His liuman nature may
be thought reah 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 unbeHeving Jews.
Chrys. See the faitli of tlie Magi; they were not offended, chrys.
nor said within themselveSj What need now of flight ? or ^^"^- ''"'•

7S GOSPEL ACCORDING TO CHAP. II.

of secret return, if this Boy be really some great one? Sucli
is true faitli; it asks not tlie reason of any commandj but
obeys. Pseudo-Chkys. Had the Magi sought Clirist as an
earthly King, they would have remained with Him when
they had found Hira ; but they only worship, and go their
way. After their return, they continued in the worship of
God more stedfast than before, aud taught many by their
preaching. And when afterwards Thomas reached their
country, they joined themselves to him, and were baptized,
Greg:. and did according to his preaching^. Greg. We mav learn
nom. 111 ij,uch from this return of the Magi another way. Our coun-
10. 7. try is Paradise, to which, after we have come to the know-
ledge of Christ we are forbidden to return the way we came.
"We have left this country by pride, disobedience, following
things of sight, tasting forbidden food ; and we must return
to it by repentance, obedience, by contemning tliings of
sight, and overcoming carnal appetite. Pseudo-Chrys. It
was impossible that they, who left Herod to go to Christ,
should return to Herod. They who have by sin left Christ
and passed to the devil, often return to Christ ; for the inno-
cent, who knows not what is evil, is easily deceived, but
having once tasted the evil he has taken up, and remem-
bering the good he has left, he returns in penitence to God.
He who has forsaken the devil and come to Christ, hardly
returns to the devil ; for rejoicing in the good he has found,
and remembering the evil he has escaped, with difficulty
returns to that evil.

13. And when they were departed, behokl, tbe
Angel of the Lord appeareth to Joseph in a dream,
saying, Arise, and take the young Child and His
mother, and flee into Egypt, and be thou there until
I bring thee word ; for Herod will seek the young
Child to destroy Him.

" S. Thomasis said to havepreached Margi are mentioned, PseudoHippol.

to the Parthians, Persians, or Indians. de Duod. Apost. (ed. Fabr. Append.

Euseb. Hist. iii. 1 ; Clem. Recogn. ix. p. 30.) Combefis conjecturing Mardi.
29 ; Greg. Naz. Or. 25. p. 438. The

VER. 13 15. ST. MATTHEW. 79

1 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 raust be preseuted in the Temple with

a lamb, or a pair of turtle doves, or pigeons. Tlieir fear of

Herod did not raake thera bold to transgress the Law, that

they should not present the Child in the temple. As soon

then as the rumour concerning the Child begins to be spread

abroad, the Angel is sent to bid Joseph carry Hira into Egypt.

Remig. By this that the Angel appears always to Joseph in

sleep, is mystically siguified that they who rest frora raun-

dane cares and secular pursuits, deserve angehc 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

her as the mother of Jesus. Pseudo-Chrys. He says not,

* the Mother and her young Child,' but, the young Child

and His mother ; for the Child was not born for the raother,

but the mother prepared for the Child. How is this that

the Son of God flies from the face of man ? or who shaU de-

Uver from the enemy's hand, if He Himself fears His ene-

mies ? First ; He ought to observe, even in this, the law of

that human nature which He took on Hira ; and huraan na-

ture and infancy raust fiee before threatening power. Next,

that Christians when persecution raakes it necessary should

not be asharaed to fly. But why into Egypt ? The Lord, who

keepeth not His anger for ever, remerabered the woes He had

brought upon Egypt, and therefore sent His Son thither,

and gives it this sign of great reconciliation, that with this

one remedy He might heal the ten plagues of Egypt, and the

nation that had been the persecutor of this first-born people,

might be the guardian of His first-born Son. As formerly

GOSPEL ACCORDING TO CHAP. II.

they had eruelly tyrannizedj now they might devoutly serve ;

nor go to the Red Sea to be drowued, but be called to the

waters of baptism to receive life. Aug. Hear the sacrament

of a great mystery. Moses before had shut up the light of

day from the traitors the Egyptians ; Christ by going down

thither brought back light to them that sate in darkness.

He fled that He might enlighten them, not that He might

Aug. escape His foes. Id. The miserable tyrant snpposed that by

^ ' the Saviour's coming he should be thrust from his royal

throne. But it was not so; Christ came not to hurt others'

dignity, bi^i to bestow His own on others. Hilary. Egypt

fuU of idols ; for after this enquiry for Him among the Jews,

Christ leaving Judsea goes to be cherished among nations

given to the vainest superstitions. Jerome. When he takes

the Child and His mother to go into Egypt, it is in the night

and darkness, when to return into Judsea, the Gospel speaks

of no light, no darkness. Pseudo-Chrys. The straitness of

every persecution may be called night — the relief from it in

like manner, day. Rabanus. For when the true light with-

draws, they who hate the light are in darkness, when it re-

turns they are again enlightened. Chrys. See how imme-

diately on His birth the tyrant is furious against Him, and

the mother with her Child is driven into foreign lands. So,

should you in the beginning of your spiritual career seem to

have tribulation, you need not to be discouraged, but bear

Bede. ali things manfully, having this example. Bede. The flight

Nat"*ln" ^^^° EgyP^ signifies that the elect are often by the wicked-

nocent ness of the bad driven from their homes, or sentenced to

banishment. Thus He, who, we shall see below, gave the

comraand to His own, When they shall persecute you in one

ciiy, flee ye to another, first practised what He enjoined, as

a man flying before the face of man on earth. He whom

but a little before a star had proclaimed to the Magi to be

worshipped as from heaven. Remig. Isaiah had foretold

Is. 19, 1. this flight into Egypt. Lo ! the Lord shall ascend on a light

cloud, and shall come into Egypt, and shall scatter the idols

of Egypt. It is the practice of this Evangelist to confirm all

he says; and that because he is writing to the Jews, there-

Jerome. forc hc adds, that it might be fulfilled, &c. Jerome. This

Epist. 57. -g ^^^ -j^ ^j^g LXX ; but in Osee according to the genuine

VER. 16. ST. MATTHEW. 81

Hebrew text we read ; Israel is my child, and I liave loved
him, and, from Egypt have I called my Son ; wliere the LXX
render, Israel is niy child, and I have loved hhn, 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, \" ^l*^^
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 ivill divide them in Jacob, and scatter them in Gen.
Israel; which was fulfilled not in themselves, but in their '
descendants. So here Christ is by nature the Son of God,
and so the prophecy is fulfiUed in Him. Jeeome. 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
Numbers, God hrought him out of Egyj^t ; 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 unbelieviug Gentiles, (for Egypt signifies darkness) ;
by the tirae 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 extiuction of jealousy in the
hearts of the Jews.

16. 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 dihgentiy
enquired of the wise men.

Pseudo-Chrys. When the infant Jesus had subdued the
Magi, not by the might of His flesh, but the grace of His

VOL. I. G

GOSPEL ACCORDING TO

CHAP. II.

Aug-.
non occ.

Aug.
Serm,
220.
App.

Aug.
Serm.
373. 3.

Aug.
Serm,
132.
App.

Gloss.
ord.

Spirit, Herod ivas exceeding wroih, that they whom he sitting
on his throne had no power to move, were obedient to an
Infant lying in a manger. Then by their contempt of him
the Magi gave further cause of wrath. For when kings'
wrath is stirred by fear for their crowns, it is a great and
inextinguishable wrath. But what did he? He sent and
slew all the children. As a wounded beast rends whatso-
ever meeteth it as if the cause of its smart, so he mocked
by the Magi spent his fury on children. He said to himself
in his fury, ' Surely the Magi have found the Child whom
they said should be King;' for a king in fear for his crown
fears all things, suspects all. Then he seut and slew all
those infants, that he might secure one among so many.
AuG. And while he thus persecutes Christ, he furnished
an army (of martyrs) clothed in white robes of the same age
as the Lord. Id. Behold how this unrighteous enemy never
could have so much profited these infants by his love, as he
did by his hate ; for as much as iniquity abounded against
them, so much did the grace of blessing abound on them.
Id. O blessed infants ! He only will doubt of your crown
in this your passion for Christ, who doubts that the baptism
of Christ has a benefit for infants. He who at His birth had
Angels to proclaim Him, the heavens to testify, and Magi to
worship Him, could surely have prevented that these should
not have died for Him, had He not known that they died not
in that death, but rather lived in higher bliss. Far be the
thought, that Christ who came to set men free, did notliing
to i-eward those who died in His behalf, when hanging on
the cross He prayed for those who put Him to death.

Rabanus. He is not satisfied with the massacre at Beth-
lehem, but extends it to the adjacent villages ; sparing no
age from the child of one night old, to that of two years.
Atjg. The Magi had seen this unknown star in the heavens,
not a few days, but tvvo years before, as they had informed
Herod when he enquired. This caused him to fix two
years old and under ; as it follows, according to the time
he had enquired of the Magi. Id. Or because he feared
that the Child to whom even stars ministered, might trans-
form His appearance to greater or under that of His own
age, or might conceal all those of that age : hence it

VER. 17, 18. ST. MATTHEW. 83

seems to be that lie slew all from one day to two years old.
AuG. Or, disturbed by pressure of stiil more immineut dan- Aii<j.
gers, Herod's thoughts are drawn to other thoughts than ^v^"^'
the slaughter of cliildren ; he might suppose that the Magi, H-
unable to find Him whom they had supposed boru, 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 Rt (ic
Chrisfs martyrs is figured ; that they were infants signifies, ts!!t||''|,'"
that by the merit of humility alone can we come to the glory "octnt.
of martyrdom ; that they were slaiu in Bethlehem and the
coasts thereof, that the persecution shall be both in Jerusalera
whence the Church originated, and throughout the world;
in those of two years old are figured the perfect in doctrine
and worlvs; those under that age the neophytes; that thcy
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 fulfiUed that wliicli was spoken by
Jeremy the prophet, saying,

18. In Rama was there a voice lieard, lamentation,
and weeping, and great mourning, Rachel weeping
for her children, and would not be comforted, be-
cause thev are not.

Chrys. The Evangelist by this history of so bloody a ciu ys.
massacre, having filled the reader with horror, now again '^*^'"' ^^
soothes his feelings, shewing that these things were not
done because God could not hiuder, or knew not of them ;
but as the Prophet had foretold. Jerome. This passage of jerom.
Jeremiah has been quoted by Matthew neither according '" ^^"
to the Ilebrew nor the LXX version. This sliews that the 31. 15.

GOSPEL ACCORDING TO

CHAP. II.

Ecclus.
35, 21.

Pseudo-
Aug.
Hil.
Qusest.
N. et
V. Test.
9.62.
Vid.
Judg. 20.

Evangelists and Apostles did not follow any one's translation,
but according to tlie Hebrew manner expressed in their own
■words what they had read in Hebrew. Id. By Ramah we
need not suppose that the town of that name near Gibeah is
meant; but take it as signifying *high.' A voice was heard
'aloft/ that is, 'spread far and wide.' Pseudo-Chrys. Or,
it was heard on high, because uttered for the death of the
iunocent, according to that, The voice of the poor entereth
into the heavens. The ' weeping' 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.
Jerome. RacheFs son was Benjamin, in which tribe Beth-
lehem is not situated. How then does Hachel "weep for
the children of Judah as if they were her own ? We an-
swer briefly. She was buried near Bethlehem in Ephrata,
and was regarded as the mother, because her body was
there entertained. Or, as the two tribes of Judah and
Benjamin were contiguous, and Herod's command extended
to the coasts of Bethlehem as well as to the town itself, we
may suppose that many were slain in Benjamin. Pseudo-Aug.
Or, The sons of Benjamin, who were akin to Bachel, were
formerly cut off by the other tiibes, and so extinct both
then and ever after. Then thercfore Rachel began to mouru
her sons, when she saw those of her sister cut off in such
a cause, that they should be heirs of eternal life ; for he who
has experienced any misfortune, is made more sensible of his
losses by the good fortune of a neighbour. Pemig. The
sacred Evangelist adds, to shew the greatness of the mourn-
ing, that even the dead Rachel was roused to mourn her
sons, and would not he comforted because they u-ere not.
Jerome. This may be understood in two ways; either she
thought them dead for all eternity, so that no consolation
could comfort her; or, she desired not to receive any
comfort for those who she knew had gone into life eterual.
HiLARY. It could not be that they xcere not who seeraed
now dead, but by glorious martyrdora they were advanced to
eternal life ; and consolation is for those who have sufFered
loss, not for those who have reaped a gain. Eachel affords
a type of the Church long barren now at length fruitful.

VER. 19j 20. ST. MATTHEW. 85

She is heard weeping for her children, not because she
mourned them dead, but because they were slaughtered hy
those whom she would have retained as her first-born sons.
Rabanus. Or, The Church weeps the removal of the saints
from this earth, but wishes not to be comforted as though
they should return again to the struggles of life, for they
are not to be recalled into life. Gloss. She will not be Gloss. ord.
comforted in this present life, for that they are not, but
transfers all her hope and comfort to the life to come.
Rabanus. Rachel is well set for a type of the Church, as
the word signifies 'a sheep' or 'seeing;' her whole thought Vid.notei,
being to fix her eye in contemplation of God ; and she ^' "^'
is the hundredth sheep that the shepherd layeth on hia
shoulder.

19. But when Herod was dead, beliold, an Angel
of the Lord appeareth in a dream to Joseph in
Egypt,

20. Saying, Arise, and take the young Child and
His mother, and go into the land of Israel ; for they
are dead which sought the young Child's life.

EusEB. For the sacrilege which Herod had committed Euseb.
against the Saviour, and his wicked slaughter of the infants hism' 8
of the same age, the Divine vengeance hastened his end;
and his body, as Josephus relates, was attacked by a strange
disease ; so that the prophets declared that they were not
human ailments, but visitations of Divine vengeance. Filled
with mad fury, he gives command to seize and imprison the
heads and nobles out of all parts of Judaea ; ordering that as
soon as ever he should breathe his last, they should be all
put to death, that so Judsea though unwilHngly might mourn
at his decease. Just before he died he murdered his son
Antipater, (besides two boys put to death before, Alexander
and Aristobulus.) Such Avas the end of Herod, noticed in
those words of the Evangelist, when Herod was dead, and
such the punishment inflictcd. Jerome. Many here err from
ignorance of history, supposing the Herod who mocked our

86 GOSPEL ACCORDIxNG TO CHAP. II,

Lord on the day of His passion, and the Herod whose death
is here related, were the same. But the Herod who was
tlien made friends with Pilate was son of this Herod and
brother to Archelaus ; for Archelaus was banished to Lyons
in Gaul, and his father Herod made king in his roora, as we
read in Josephus.
Pseudo- PsEUDO-DioxYSius. Sce how Jcsus Himself, though far
De°Ca?l. ^^ove all celestial beings, and coming unchanged to our
Hierarch. nature;, shunned not that ordinance of humanity which He
had taken on Him, but was obedient to the dispositions of
His Father made known by Angels. For even by Angels
is declared to Joseph the retreat of the Son into Egypt, so
ordaiued of the Father, and His return again to Judsea.
Pseudo-Chiiys. 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 ministrv, had she not
been betrothed? For 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. But
the reason of the return is given in the words, They are
dead, ^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. E,emig. But if they were many wlio sought
His destruction, how came they all to have died in so short
a time? As we have related above, all the great men among
the Jevvs were slain at Herod's death. Pseudo-Chry's. And
that is said to have been done by the counsel of God for their
conspiring with Herod against the Lord; as it is said, Herod
was troubled, and all Jerusalem with him. Bemig. Or the
Evangelist uses a figure of speech, by which the plural is
OT soui, used for the singular. These words, the Child's life, over-
V !l-'^ throw those heretics who tauglit that Christ did not take a

Apolh- o

navians. soul, but had His Diviiiity in phice of a souh Bede. This
Bede. slaughter of the infants for the Lord's sake, the death of

Iloni. 111 °

Niit. Iii- Herod soon after, and Joseph's return with tlie Lord and His

"°°' mother to the Lind of Israel, is a figure shewing that all the

persecutions moved against the Church will be avengcd by

the death of the persecutor, peace restored to the Church,

VER. 21 — 23. ST. MAITHEW. 87'

and the saints who had concealed theraselves return to their
own places. Or the return of Jesus to the land of Israel on
the death of Herod shews, that, at the preaching of Enoch
and Elijah'^, the Jews, when the fire of modern jealousy shall
be extinguished; shall receive the true faith.

21. And lie 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 Jud^a 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 disohedient to the angelic warning,
but he arose, and took the young Child aiid His mother, and
came into the land of Israet. 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.
JosEPHUS. Herod had nine wives, by seven of whom he had
a numerous issue. By Josida, his first born Antipater —
by Mariamiue, Alexander and Aristobulus — by Mathuca,
a Saraaritan woraan, Archelaus — by Cleopatra of Jerusalem,
Herod, who was afterwards tetrarch, and Phihp. 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
Csesar. After some delay, he made a distribution of the whole
of Herod's dominions in accordance with the Senate's advice.

« That Enoch and especially Elias Matt. xx. §. 10, xxvi. §. 5), Chrysostom

■will come at the end of the world and (iii Matt. xvii. 10), Augustine (de Civ.

by their preaching; convert the Jews is D. xx. 29. Op. Iinpr. coiitra Julian. vi.

afiirmed by Tertullian (de Anima 35, 30), Pope Gregory (in Job. lib. xiv.

de Re.sur. c. 22), Origen (in Joann. i. 23, in Joann. Hom. vii. 1), and Da-

tom. 5, in Matt. tom. 13), Hilary (in mascene (de Fid. Orth. iv. 26 fin.)

88 GOSPEL ACCORDING TO CHAP. II.

To Arclielaus he assigned one half, consisting of Idumaea
and Judsea, with the title of tetrarch, and a promise of that
of king if he shewed himself deserving of it. The rest he
divided into two tetrarchates, giving Gahlee to Herod the
tetrarch, Ituraa and Trachonitis to Philip. Thus Archelaus
was after his father's death a duarch, which kind of sove-
Aug. de reignty is here called akingdom. Aug. Here it may be asked,
■£y^^^ How then could His parents go up every year of Chrisfs
ii. 10. childhood to Jerusalem, as Luke relates, if fear of Archelaus
now prevented them frora approaching it? This difficulty is
easily solved. At the festival they might escape notice in
the crowd, and by returning soon, where in ordinary times
they might be afraid to live. So they neither became irre-
ligious by neglecting the festival, nor notorious by dwelling
continually in Jerusalem. Or it is open to us to understand
liuke when he says, they ivent up every year, as speaking
of a tirae when they had nothing to fear from Archelaus,
who, as Josephus relates, reigned only nine years. There
is yet a difficulty in what follows ; Being warned in a dream,
lie turned aside into the parts of Oali/ee. If Joseph was
afraid to go into Judaea because one of Herod's sons, Archc-
laus, reigned there, how coukl he go into Gahlee, wliere
another of his sons, Herod, was tetrarch, as Luke tells us?
As if the times of which Luke is speaking were times
in which there was any longer need to fear for the Chikl,
when even in Judsea things were so changed, that Ar-
chelaus no longer ruled there, but PiLite was governor.
Gloss.ord. Gloss. But thcn we might ask, why was he not afraid to go
into Galilee, seeing Archelaus ruled there also ? He could
be better concealed in Nazareth than in Jerusalem, which
was the capital of the Kingdom, and where Archelaus was
constantly resident. Chrys. And when he had once left
the country of his birth, all the occurrences passed out of
mind ; the rage of persecution had been spent in Bethlehem
and its ueiglibourhood. By choosing Nazareth therefore,
Joseph both avoided dauger, and returned to his country.
Aiig. AuG. This may perhaps occur to some, that Mattliew
de Cons. g jjj^ parcuts wcnt with the Child Jesus to Gahlee

l.van.11.9. •' *^

because they feared Archelaus, when it should seera most
probable that thcy chose Gahlee because Nazareth was

VER. 21 23. ST. MATTHEW. 89

their own city, as Luke has not forgot to mention. We
raust 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 Gahlee,
which was iuhabited 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 thera. And they had not been commanded from
God to dwell positively in Judsea, 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 tlie Lord's
passion, are commanded to preach the Gospel to the Jews ;
they are sent to the lost sheep of the house of Israeh 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 tlie 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 Judeea where Archelaus rules, signifies the followers
of Antichrist; Nazaretli of Galilee, wliither 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 Prophefs
testimony, saying, That it might he fulfilled uhich was spoken
by the Prophets, ^c. Jerome. Had he meant to quote
a particular text, he would not have written ' Prophets,'
but *the Prophet.' By thus using the plural he evidently

90 GOSPEL ACCORDING TO ST. MATTIIEW. CHAP. II.

does not takc tlie words of any one passage in Scripture, but
tlie sense of tlie whole. Nazarene is interpreted 'Holy^/ and
that the Lord would be Hoh^ all Scripture testifies. Other-

c. 11, 1. wise we may explain that it is found in Isaiah rendered to
the strict letter of the Hebrew. There shall come a Rod out
qf the stem of Jesse, and a Nazarene shall grow out of his
roots^. Pseudo-Chrys. They might have read this in some
Prophets who are not in our canon, as Nathan or Esdras.
That there was some prophecy to this purport is clear from

John 1, what Philip says to Nathanaeh Him of ivhom Moses in the
Law and the Prophets did write, Jesus of Nazareth. Hence
the Christians were at first called Nazarenes, at Antioch

Aug. de their name was changed to that of ' Christians.' Aug.

£°"^"^ The whole of this history, from the accouut of the Magi

ii- 5. inclusively, Luke omits. Let it be here noticed once for all,
that each of the Evangelists writes as if he were giving a
full and complete history, which omits nothing; where he
really passes over any thing, he continues his thread of
history as if he had told all. Yet by a diligent comparison
of their several narratives, we can be at no loss to know
where to insert any particular that is mentioned by oue and
not by the other.

CHAP. III.

1 . In those days came John the Baptist, preaehing
in the wilderness of Judsea,

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, Tiie voice of one crying in
the wilderness, Prepare ye the way of the Lord, malve
His paths straight.

Pseudo-Chrys. The Sun as he approaclies the horizon,
and before he is yet visible, sends out his rays and makes
the eastern sky to glow with hght, that Aurora going before
may herald the eoming day. Thus the Lord at His birth in
this earth, and before He shews Himself, enhghtens John by
the rays of His Spirifs teaching, that he might go before
and announce the Saviour that was to come. Therefore
after having related the birth of Christ, before proceeding
to His teaching and baptism, (wherein he received such
testimony,) he first premises somewhat of the Baptist aiid
forerunner of the Lord. In those days, ^c. Remig. In ver. i.
these words we have not only time, place, and person,
respecting St. John, but also his office and employment.
Pirst the time, generally ; In those days. Aug. Luke de- Aug. de
scribes the time by the reigning sovereigns. But Matthew E°.ain
must be understood to speak of a wider space of time "• 6.
by the phrase 'those days,' than the fifteenth year of " ^ ' •
Tiberius. Having related Christ's return from Egypt,
which raust be placed in early boyhood or even infaucy, to
make it agree with what Luke has told of His being in the

GOSPEL ACCORDING TO

CHAP. III.

Chrys.
non occ.

Luke 1,
76.

Luke 7,
33.

Jolin 8,
13.

Remig.ap
Anselni.

Maxim.
Hom. in
Joan.
Bap.
nat. 1.

Jerom.
in Is,
40, 3.

Gloss.
ap. An-
selm.

Aug.
Serm.

temple at twelve years old, he adds dircctly, Tn those days,
not intending tliereby only the days of His childhood, but
all the days frora His birth to the preaching of John.
Remig. The man is mentioned in the words came John,
that is, shewed himself, having abode so long in obscurity.
Chrys. But why must John thus go before Christ with
a witness of deeds preaching Him ? First; that we might
hence learn Christ's dignity, that He also, as the Father has,
has prophets, in the words of Zacharias, Arid thou, Child,
shalt be called the Prophet of the Highest. Secondly ; That
the Jews might have no cause for offence ; as He declared,
John came neither eating nor drinking, and they say, He
hath a devil. The Son qf Man came eating and drinking,
and they say, Behold a gluttonous man. It needeth more-
over that the things concerning Christ should be told by
some other fii'st, and not by Himself ; or what would the
Jews have said, who after the witness of John made com-
plaint, Thou bearest witness of thyself, thy witness is not
true. Remig. His office ; the Baptist ; in this he prepared
the way of the Lord, for had not men been used to be
baptized, they would have shunned Chrisfs baptism. His
employment ; Preaching. E,aban. For because Christ was
to preach, as soon as it seemed the fit time, that is, about
thirty years of age, he began by his preaching to make ready
the way for the Lord. Rem. The place ; the desert of
Judtm. Maximus. Where neither a noisy mob would
interrupt his preaching, and whither no unbeHeving hearer
would retire ; but those only would hear, who sought to his
preacliing from motives of divine worship. Jerome. Con-
sider how the salvation of God, and the glory of the Lord,
is preached not in Jerusalem, but in the sohtude of the
Church, in the wiklerness to multitudes. Hilary. Or, he
came to Judsea, desert by the absence of God, not of
population, that the place of preaching might witness the
few to whom the preaching was sent. Gloss. The desert
typically means a life removed frora the temptations of the
world, such as befits the penitent.

AuG. Unless one repent him of his former hfe, he cannot
begin a new Hfe. Hilary. He therefore preaches repcnt-
auce when the Kingdora of Heaven approaches ; by which

VER. 1 — 3. ST. MATTHEW. 93

we return frora error, we escape from sin, ancl after sliarae
for our faults, we make profession of forsaking them.
Pseudo-Chrys. In tlie 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 Ilim whom he preaches.
Remig. The Kingdom of Heaven has a fourfold meaning.
It is said of Christ, as, The Kingdom of God is ivithin you. Lui<e 17
Of Holy Scripture, as, The Kingdom of God shall be taken ^^-
from you, and shall be given to a nation bringing forth ^^e 43^"'"''
fruits thereof Of the Holy Church, as, The Kingdom o/Matt. 25.
Heaven is like unto ten virgins. Of the abode above, as,
Many shall come from the East and the West, and shall sit Matt. 8,
doivn in the Kingdom of Heaven. And all these significa- ^^'
tions may be here understood. Gloss. The Kingdom o/gIoss.
Heaven shall come nigh you ; for if it approached not, none °^^-
would be able to gain it ; for weak and blind they had not
the way, which was Christ. Aug. The other Evangehsts Aug. de
omit these words of John. What follows, This is He, ^c, j^^JJ ^^'
it is not clear whether the Evangelist speaks them in
his own person, or whether they are part of John's
preaching, and the whole from Repent ye, to Esaias the
prophet, is to be assigned to John. It is of no import-

91) GOSPEL ACCOSDING TO CHAP. III.

ance tliat lie says, This is he, and not, / am he ; for

Matt. 9, y. Mattliew speaking of himself says, Ile found a man siiting

at the toll-office ; not He found me. Tliougli when asked

what he said of himself, he answered, as is related by John

the EvangeHst, / am the voice of one crying in the wilder-

Greg. ness. Greg. It is well known that the Only-begotten Son

Hom. hi -g called the Word of the Father ; as in John, In the

John 1, 1. beginning was the Word. But it is by our own speech that

we are known ; the voice sounds that the words raay 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-Chrys. The voice is a confused

sound, discovering no secret of the heart, only signifying that

he who utters it desires to say somewhat ; it is the word that

is the speech that openeth the mystery of the heart. Voice

is common to men and other animals, word peculiar to man.

John then is called the voice and not the word, because God

did not discover His counsels through him, but only signified

that He was about to do something among raen; but afterwards

by His Son He fully opened the mystery of His wiU. Rabanus.

He is rightly called, The voice of one crying, on account

of the loud sound of his preaching. Three things cause

a man to speak loud; when the person he speaks to is at

a distance, or is deaf, or if the speaker be angry ; and all these

Gioss. three were then found in the huraan race. Gloss. John

then is, as it were, the voice of the word crying. Tiie word

Bede. is heard by the voice, that is, Christ by John. Bede. In

Gioss. jji-g manner has He cried frora the beginning through the

ord. in . • • • A j

cap. iv. L voice of all who have spoken aught by inspiration. And yet

is John ouly called, The voice ; because that Word which

Greg. others shewed afar off, he declares as nigh. Greg. Crying

Honi. in i^ ff^Q desert, because he shews to deserted and forlorn

Ev. 1. -^ _ _

7. 2. Judsea the approaching consolation of her Redeemer. Hemig.

Though as far as historical fact is concerned, he chose the

desert, to be removed frora the crowds of people. What thc

purport of his cry was is insinuated, when he adds, Make

ready the way of the Lord. Pseudo-Chrys. As a great

King going on a progress is preceded by couriers to

cleanse what is foul, repair what is broken down ; so John

preceded the Lord to cleanse the huraan heart from the filth

VER. 4. ST. MATTHEW. 95

of sin, by the besom of repentancCj and to gather by an
ordinance of spiritual precepts tliose tliings wliich had been
scattered abroad. Greg. Every one who preacheth right Greg.
faith and good works, prepares the Lord's way to the hearts Ey'"^!)"^
of the hearers, and makes His paths straight, in cleansing the
thoughts by the word of good preaching. Gloss. Or, faith gIoss.
is the way by which the word reaches the heart ; when the "'^'^i''"-
life is amended the paths are made straight.

Ver. 4. And the same John liad his raiment of
camers 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 cameVs hair ; thus shewing what his Hfe was ; for
he indeed testified of Christ, but his hfe 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 cameFs hair, not of wool — the one
the mark of austerity in dress, the othev of a deHcate luxury.
Pseudo-Chrys. It becomes the servants of God to use a
dress not for elegaut appearance, or for cherishing of the
body, but for a covering of the nakedness. Tlius John wears
a garment not soft and deUcate, but hairy, heavy, rough,
rather wounding the skin than cherishing it, that even the
very clothing of his body told of the virtue of his mind. It
was the custom of the Jews to wear girdles of wool ; so he
desiring something less indulgent wore one of skin. Jerome.
Food moreover suited to a dweller in the desert, no choice
viands, but such as satisfied the necessities of the body.
Rabanus. Content with poor fare ; to wit, small insects and
honey gathered from the trunks of trees. In the sayings of
Arnulphus% Bishop of Gaul, we find that there was a very
small kind of locust in the deserts of Judaea, with bodies
about the thickness of a finger and short ; they are easily
taken among the grass, and when cooked in oil form a poor

a Arculphus, who visitcd Palestine written from his moutli by Adamnanus,
705 ; his travels to the Holy Land, Abbot of Hii, or lona, are still extant.

96 GOSPEL ACCORDING TO CHAP. III.

kind of food. He also relates, that in the same desert tliere
is a kind of tree, with a large round leaf, of the colour of
milk and taste of honey, so friable as to rub to powder in the
hand, and this is what is intended by wild honey. Remig.
In this clothing and this poor food, he shews that he sorrows
for the sins of the whole human race. Rabanus. His dress
and diet express the quality of his inward conversation.
His garment was of an austere quality, because he rebuked
the sinner's life. Jerome. His girdle of skin, Avhich Elias
also bare, is the mark of mortification. Raban. He ate
locusts and honey, because his preaching was sweet to the
multitude, but was of short continuance ; and honey has
sweetness, locusts a swift flight but soon fall to the ground.
Remig. In John (which name is interpreted 'the grace of
God'), is figured Christ who brought grace into the world;
in his clothing, the Gentile Church. Hilary. The preacher
of Christ is clad in the skins of unclean beasts, to which the
Gentiles are compared, and so by the Prophefs dress is
sanctified whatever in them was useless or unclean. The
girdle is a thing of much efficacy to every good work, that
we may be girt for every ministry of Christ. For his food
are chosen locusts, which fly the face of man, and escape
from every approach, signifying ourselves who were borne
away from every word or speech of good by a spontaneous
motion of the body, weak in will, barren in works, fretful in
speech, foreign in abode, are now become the food of the
Saints, chosen to fill the Prophefs desire, furnishing our
most sweet food not from the hives of the law, but from the
trunks of wild trees.

5. Then went out to him Jerusalem, and all
Judsea, and all the region round about Jordan,

6. And were baptized of him in Jordan, confessing
their sins.

Pseudo-Chrys. Having described the preaching of John,
he goes on to say, There ivent out to him, for liis severe Hfe
preached yet more loudly in the desert than the voice of
his crying. Chrys. For it was wonderful to see such for-

VER. 6. ST. MATTHEW. 97

titude in a human body ; tliis it was that chiefly attracted
the Jews, seeing in him the great Elias. It also contributed
to fiU them with wonder that the grace of Prophecy had
long failed among them, and now seeraed to have at length
revived. Also the manner of his preaching being other thau
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 helh Gloss. This baptism was only a forerunning Gloss.
of that to come, and did not forgive sins*^. Remig. The "^^'^'^ '"*
baptism of John bare a figure of the catechumeus. 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 aftcrwards by a holy life be-
come worthy of comiug to Chrisfs baptism. He baptized
in Jordan, that the door of the Kingdom of Heaven might
be there opened, where au entrance had been given to the
children of Israel into the earthly kingdom of proraise.

Pseudo-Chrys. Compared with the hoMness 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 judgraent to come.
But as shame itself is a heavy punishment, God therefore
bids us confess our sins that we may sufi^er this shame as
punishment ; for that itself is a part of the judgment. Ra-
BANUS. 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 tiie world, he canuot receive a healing baptism. Rightly
also in Jordan, which means their descent, because they

^ So Tertullian (de Bapt. 10. 11), or implicit remission, to be realized in

S. Jeronne(adv. Lucifer. 7), S. Gregory the Atonemeiit ; aiid S. Cyril. Hieros.

(Hom. in Evang. vii. 3), Theopliylact Cat. iii. 7 — 9, S. Greg-. Nyss. in laud.

in Marc. ch. i. S. Augustine (de Bapt. Bas. t. 3. p. 482. Vid. Dr. Pusey on

c. Donat. v. 10.) considered that S. Baptism, Ed. 2. pp. 242—271.
John'sbaptismgaveasort ofsuspensive

VOL. I. H

98 GOSPEL ACCORDING TO CHAP. III.

descended froin the pride of life to tlie humility of an
honest coufession. Thus early was an example given to
them that are to be baptized of confessing their sins and
professing amendment.

7. But when he saw many of the Pharisees and
Sadducees come to his baptism, he said unto them,
O generation of vipers, who hath warned you to fiee
fi'om the wrath to come ?

8. Bring forth therefore fruits meet for repent-
ance :

9. And think not to say within yourselves, We
have Abraham to our father : for I say unto you,
that God is able of these stones to raise up children
unto Abraham.

10. And now also the axe is laid unto the root
of the trees : therefore every tree which bringeth
not forth good fruit is hewn down, and cast into
the fire.

Greg. Greg. The words of the teachers should be fitted to the

Past ?H quahty of the hearers, that in each particular it should agree

in prol. with itself and yet never depart from the fortress of general

Gloss. edification. Gloss. It was necessary that after the teachiiig

non occ. ^jjj^h he used to the comraon people, tlie Evangehst should

give an example of the doctrine he dehvered to the more

advanced ; therefore he says, Seeing many ofthe Pharisees, S^c.

Isid.Hisp. IsiD. The Pharisees and Sadducees opposed to one another;

^rig.viii. pj^j^yiggg jjj ^]jg Hebrew signifies 'divided;' because choosing

the justification of traditions and observances they were

'divided' or 'separated' from the people by this righteous-

ness. Sadducee in the Hebrew means ' just ;' for these laid

claira to be what they were not^ denied the resurrection of

the body, and taught that the soul perished with the body ;

they only received the Pentateuch, and rejected the Prophets.

Gloss. non Gloss. Whcn John saw those who seeraed to be of great

consideration among the Jews come to his baptism, he said

occ,

VER. 7 10. ST. MATTHEW. 99

to them, generation of vipers, SfC. Remig. The manner
of Seripture is to give names from the imitation of deeds,
accordinff to that of Ezekiel, Thy father was an Amorite ; Ezek.
so these from following vipers are called generation of vipers. ' '
Pseudo-Chrys. As a skilful physician from the colour of
the skin infers the sick man's disease, so Johu 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 dihgence to heal the wound of sin ; therefore he
says, Generation of vipers. It is the nature of the viper as
soon as it has bit a man to fly to the water, which, if it
cannot find, it straightway dies ; so this progeny of vipers,
after having committed deadly sin, ran to baptism, that, like
vipers, they might escape death by means of water. More-
over it is the nature of vipers to burst the insides of their
mothers, and so to be born. The Jews then are therefore
called progeny of vipers, because by continual persecution of
the prophets they had corrupted their mother the Synagogue.
Also vipers have a beautiful and speckled outside, but are filled
with poison within. So these men's countenances wore a holy
appearance. E,emig. When then he asks, Who ivill shew you to
fleefrom the wrath to come, — ' except God' must be understood.
Pseudo-Chrys. Or who hath shewed you? Was it Esaias?
Surely no ; had he taught you, you would not put your trust
in water only, but also in good works; he thus speaks,
Wash you, and be clean; put your ivickedness aivay froin is. l, 16.
your souls, learn to do well. Was it then David ? who says,
Thou shalt wash me, and I shall be whiter than snow ; Ts. 5i, 7.
surely not, for he adds immediately, The sacrifice of God is
a broken spirit. If then ye had been the disciples of David,
ye would have come to baptism with mournings. Pemtg.
But if we read, shall shew, in the future, this is the meaning,
'What teacher, what preacher, shall be able to give you
such counsel, as that ye may escape the wrath of everlasting
damnation?' Aug. God is described in Scripture, from sorae Aug:.
likeness of effects, not from being subject to such weakness, j^^ l^'
as being angry, and yet is Ile never moved by any passion. 5.

H 2

100 GOSrEL ACCORDING TO CHAP. III.

The -word ' wratli' is applied to the effects of his vengeance,

iiot that God suffers any disturbing affection. Gloss. If

then ye would escape this wrath, Bnng forth fruits meet for

Greg. repentance. Greg. Observe, he says not merely fruits of

Ev."xx" ^'^P^ntance, but fruits meet for repentance. For he who has

8- never fallen into things unlawful, is of right allowed the

use of all things lawful ; but if any hath fallen into sin, he

ought so far to put away frora hira even things lawful, as far

as he is conscious of having used unlawful things. It is left

tlien to such man's conscience to seek so much the greater

gains of good works by repentance, the greater loss he has

brought on himself by sin. The Jews who gloried in their

race, would not own themselves sinners because they were

Abraham's seed. Say not among yourselves ive are Abra-

Chrys. ham's seed. Chrys. He does not forbid them to saii 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 ? 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 uot you pride yourselves ou having

Abraham for your father, rather blush that you inherit his

blood, but not his holiness. He who has no resemblance

to his father is possibly the offspring of adultery. These

words then only exclude boasting on accouut of birth.

E-ABANUS. Because as a preacher of truth he wished to stir

them up, to bring forth fruit meet for repentance, he invites

thera to huraility, without which no one can repeut. Remig.

There is a tradition, that John preached at that place of the

Jordan, where the twelve stones taken frora the bed of the

river had been set up by coraraand of God. He might then

be pointing to these, when he said, Of these stones. Jerome.

He intimates God's great power, who, as He made all thiugs

out of nothing, can make men out of the hardest stone.

Gloss. Gloss. It is faith's first lesson to believe that God is able

to do whatever He will. Chrysost. That meu should be

made out of stones, is hke Isaac coming from Sarah's

w^orab ; Look into the rock, says Isaiah, ivhence ye were heivn.

Reminding them tlius of this prophecy, he shews that it is

possible that the hke raight even now happen. Habanus.

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, I ivill taJce
mvay from you the heart of stone, and give you the heart of
flcsh. Stone is emblematic of hardness, fiesh 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-Ciirys. 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, ^°"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
ti^ee are cut away. But when the whole ofi^spriug with their
parent is carried oflp, the unfruitful tree is cut down by the
root, that there remain not whence the evil shoots should
spring up again. Chrys. By saying Every, he cuts ofi" all
privilege of nobility : as much as to say, Though thou be the
son of Abraham, if thou abide fruitless thou shalt suff^er the
punishment. Rabanus. There are four sorts of trees ; the
first totally withered, to which the Pagaus may be likeued ;

102 GOSPEL ACCORDING TO CHAP. III.

the second, green but unfruitful, as the hypocrites; the
third, green and fruitful, but poisonous, such are heretics ;
the fourth, green and bringing forth good fruit, to which are
like the good Catholics. Gkeg. Therefore every tree that
bringeth not forth good fruit shall be cut down, and cast into
the fire, because he who here neglects to bring forth the
fruit of good works finds a fire in hell prepared for him.

1 1 . I indeed baptize you with water unto repent-
ance : but He that cometh after me is mightier than
I, Whose shoes I am not worthy to bear : He shall
baptize you w4th the Holy Ghost, and with fire :

12. Whose fan is in His hand, and he w^ill throughly
purge His floor, and gather His wdieat into the garner ;
but He will burn up the chafF with unquenchable
fire.

Gloss. Gloss. As in the preceding words John had explained

iioii occ. jjjQj-e at length what he had shortly preached in the words,
Repent ye, so now follows a more fuU enlargement of the
Greo^. words, The kingdom of heaven is at hand. Greg. John
Hom. in ijaptizcs not with the Spirit but with water, because he

Ev vii» j. j-

3. * had no power to forgive sins; he washes the body with

water, but not at the same time the soul with pardon

Chrys. of sin. Chrysost. For while as yet the sacrifice had uot

Hom. X. 1. i^gg^ oflPered, nor remission of sin sent, nor the Spirit had

descended on the water, how could sin be forgiven? But

since the Jews never perceived their own sin, and this was

the cause of all their evils, John came to bring them to a

Greg. sense of them by calhng them to repentance. Greg. Why

ubi sup. ^i^g^ ^Qgg j^g baptize who could not remit sin, but that he

may preserve in all thiugs the office of forerunner? As his

birth had preceded Chrisfs birth, so his baptism should

precede the Lord's baptism. Pseudo-Chrys. Or, John was

sent to baptize, that to sucli as came to his baptism he

might announce the presence among them of the Lord in the

J.hn 1, flesh, as himself testifies in another place, That He might

Au<r in *^ maniftsted to Israel, therefore am I come to baptize with

Joann. wuter. AuG. Or, he baptizes, because it behoved Christ

Tiact. V.
5.

VER. 11, 12. ST. MATTHEW. 103

to be baptized. But if indeed Jobn 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 Chrisfs, 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. Eaban. 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 He loads the preachers.
These shoes all Christ^s preachers wear; and John also wore
them; but declares himself unworthy, that he might shew
the grace of Christ, and be greater than his deserts. Jerome.
In the other Gospels it is, whose shoe latchet I am not
worthy to loose. Here his humility, there his ministry is
intended ; Christ is the Bridegroom, and John is not worthy
to loose the Bridegroom's shoe, that his house be not called
according to the Law of Moses and the example of Ruth,
The house of him that hath his shoe loosed. Pseudo-Chrys. Deut, 2-5,
But since no one can give a benefit more worthy than he
himself is, nor to make another what hiraself is not, he adds,
He shall baptize you with the Holy Qhost and with fire.

104 GOSPEL ACCORDING TO CHAP. III»

John who is carnal cannot give spiritual baptism ; he baptizes

with water, which is matter ; so that he baptizes matter with

matter. Christ is Spirit, because He is God; the Holy

Ghost is Spirit, the soul is spirit ; so that Spirit with

Spirit baptizes our spirit. The baptism of the Spirit

profits as the Spirit enters and embraces the mind, and

surrounds it as it were with an impregnable wall, not

suffering fleshly lusts to prevail against it. It does not

indeed prevail that the flesh should not lust, but holds the

will that it should not consent with it. And as Christ is

Judge, He baptizes in fire, i.e. temptation; mere man cannot

baptize in fire. He alone is free to tempt, who is strong to

reward. This baptism of tribulation burns up the flesh

that it does not generate lust, for the flesh does not fear

spiritual punisliment, but only such as is carnal. The Lord

therefore sends carnal tribulation on His servants, that the

flesh fearing its ovvn pains, raay not lust after evil. See

then how the Spirit drives away lust, and suflFers it not to

prevail, and the fire burns up its very roots. Jergme. Either

the Holy Ghost Himself is a fire, as we learn from the Acts,

when there sat as it were fire on the tongues of the believers ;

Luke 12, and thus the word of the Lord was fulfilled who said, I am
49

come to seiid fire on the earth, I will that it burn. Or, we

are baptized now with the Spirit, hereafter with fire ; as the

1 Cor. Apostle speaks, Fire shall try every man's work, of what

O 1 o

' * sort it is'^. Chrys. He does not say, shall give you the
Holy Ghost, but shall baptize you in the Holy Ghost,
shewing in metaphor the abundance of the grace. ^This
further shev\s, that even under the faith there is need of the vvill
alone for justification, not of labours and toiUngs; and even
as easy a thing as it is to be baptized, eveu so easy a thing
it is to be clianged 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

* The fire here spokon of is inter- Athanasius (Qnaest. in Ep. Paul. 98.

preted by S. Austin (Encliir. 68), and t. 2. p. 328. Ed. Ben.), of hell-fire ;

Pope Grep:ory (Dial. iv. 40), of the by Ambrosiaster (in loc.), S. JeroTne,

troiihles of this life ; by S. Anibrose (in perliaps, (in Isai. 1. fin.,) and also by

Ps. 118, 20. n. 15. apparently, Hil. in S. Austin and Pope Giegory, of a

Ps. 118, 3. n. 12), of tlie severily of Ihe purgalorial fire.

divinejiidgwent; by S. Chrysostom, and ' This sentence is not here found in

Theophylact (in 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. Tt is plain then that
the baptism^ of Christ does not undo the baptism of John,
but includes it in itself ; he who is baptized in Chrisfs 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 baptisra. 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
fleclared he should, I baptize you with water ; but He
shall baptize you with the Spirit. And yet they were
not baptized twice but once ; for as the baptism of Christ
was more tlian that of John, it was a nevv 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 uations of the earth, and gather them
into the floor of the Church. Here we must be threshed
and winnowed, for all men are delighted in carnal things as
grain delights in the husk, But whoever is faithful and has the
marrow of a good heart, as soon as he has a light tribulation,
neglecting carnal things runs to the Lord ; but if his faith
be feeble, hardly with heavy sorrow ; and he who is altogether
void of faith, however he may be troubled, passes not over to
God. The wheat when first threshed lies in one heap with
chaflf and straw, and is after winnowed to separate it ; so the

s Two sentences about rebaptizing, posite conlroversialists upon the Arian

wanting in some copies of the original, question. It may be observed that the

areomitted by Aquinas. Thiscomment Eunomians rebaptized, and that the

on St. Matthew bas apparently passed second General Council rejects thuir

successively through the hands of op- baptism.

106 GOSrEL ACCORDTNG TO CHAP. III.

faitliful are mixed up in one Clmrcb witli tlie unfaithful ; but
persecution comes as a wind^ that, tossed by Chrisfs fan, they
whose hearts were separate before, may be also now sepa-
rated in place. He shall not merely cleanse, but throughly
cleanse ; therefore the Church must needs be tried in many
ways till this be accomplished. And first the Jews winnowed
it, then the Gentiles, now the heretics, and after a time
shall Antichrist throughly winnow it. Por as when the
blast is gentle, only the lighter chaflF is carried off, but the
heavier remains ; so a shght wind of temptation carries off
the worst characters only ; but should a greater storm arise,
even those who seem stedfast will depart. There is need
then of heavier persecution that the Church should be
cleansed. Remig. This His floor, to wit, the Church, the
Loi'd cleanses in this Hfe, both when by the sentence of the
Priests the bad are put out of the Church, and when they
are cut oflF by death. Raban. The cleansing of the floor
will then be finally accomphshed, when the Son of Man
shall send His Angels, and shall gather all oflfences out of
Greg. His kingdom. Grij;g. After the threshing is finished in this
xxxiv. 5. ^^^^' ^^ which the grain now groans under the burden of the
chaflF, the fan of the last judgment shall so separate between
them, that neither shall any chaflF pass into the granary, nor
shall the grain fall into the fire which consumes the chaflT.
HiLARY. The wheat, i. e. the full and perfect fruit of the
behever, he declares, shall be laid up in heavenly barns; by
the chaflf he means the emptiness of the unfruitful. Raban.
There is this difterence between the chaflF and the tares, that
the chaflF is produced of the same seed as the wheat, but the
tares from one of another kind. The chaflF therefore are
those Avho enjoy the sacraments of the faith, but are not
soHd ; the tares are those who in profession as well as in
works are separated from the lot of the good. Remig. The
unquenchable fire is the punishment of eternal damnation ;
either because it never totally destroys or consumes those it
has once seized on, but torments them eternally ; or to dis-
tinguish it from purgatorial fire which is kindled for a time
and again extinguished.
Aug. de AuG. If any asks vvhich were the actual words spoken by
ii°'i2 ^ John, whether those reported by Matthew, or by Luke^ or by

VER. 13 15. ST. MATTIIEW. 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
sanie fact is related by several persons who were present in
different words and difFerent ways. Whoever thinks that the
EvaugeUsts 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, / am not ivorthy 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 truthj he who has given
other words, though he have not hid, or been forgetful, yet
has he said one thing for another. But the EvangeUsts
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 humiUty, whetlier he used one or the other the
sense is preserved, though any one should in his own words
repeat the same profession of humiUty 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 Ue,
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 of the speaker.

13. Then coraeth Jesus from GaUlee to Jordan unto
John, to be baptized of him.

14. But John forbad Him, saying, I have need to
be baptized of Thee, and comest Thou to me ?

108 GOSPEL ACCORDING TO CHAP. IIT.

15. And Jesus answering said unto him, Suffer it
to be so now : for tlius it becometh us to fulfil all
righteousness. Thcn 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. Remig. In this verse is contained

person, place, time, and office. Time, in the word Then.

Haban. That is, Avhen He was thirty years old, shewing that

none should be ordained priest, or even to preach till He

be of full age. Joseph at thirty years was made governor of

Egypt ; David began to reign, and Ezekiel his prophesying at

Ciirys. 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 migbt not be said that He

cancelled it, because He could not observe it. Pseudo-

Chrys. Then, that is when John preached, that He might

confirm his preaching, and Himself receive his witness.

But as when the morning-star has risen, the sun does not

wait for that star to set, but rising as it goes forward,

gradually obscures its brightness; so Christ waited not for

John to finish his course, but appeared while he yet tauglit.

Remig. The Persons are described in the Mords, 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, /rom

Galilee to Jordan. GaHlee means ' transmigration.^ Whoso

then will be baptized^ must pass from vice to virtue, and

humble himself in coraing to baptisra, for Jordan means

Aiiibro- ' descent.' Ambrose. Scripture tells of many wonders

Serm!^x.5. "v^rought at various times in this river; as that, among others,

Ps. 114. 3. ia the Psalms, Jordan loas driven hachwards ; before the

water was driven back, now sins are turned back in its

current; as Ehjah divided the waters of old, so Christ the

Lord wrought in the sarae Jordan the separation of sin.

Aiig;. iion Hemig. The office to be performed ; that He might be bap-

Ambro- tized of Mm ; not baptism to the remission of sms, but to

siast. leave the water sanctified for those after to be baptized.

Serm. . i tt i i.

xii. 4. AuG. The Saviour willed to be baptized not that lle migut

VER. 13 — 15. ST. MATTHEW. 109

Himself be cleansed, but to cleanse tlie water for us^. From
tbe time that Himself was dipped iu tbe water, from tbat
time has He wasbed away all our sins in water. And let
none wonder tbat water, itself corporeal substance, is said to
be effectual to tbe purification of tbe soul ; it is so efFectual,
reacbing to and searcbing out tbe bidden recesses of tbe
couscience. Subtle and penetrating in its own nature, made
yet more so by Cbrisfs blessing, it toucbes tbe bidden
springs of lifCj tbe secret places of the soul, by virtue of its
all-pervading dew. Tbe course of blessing is even yet more
penetrating tban the flow of waters. Thus the blessing
which Hke a spiritual river flows on from tbe Saviour's
baptism, batb fiUed tbe basins of all pools, and the courses
of all fountains. Pseudo-Chrys. He comes to baptism, that
He wbo bas taken upon Him buman nature, may be fouud to
have fulfiUed the wbole mystery of tbat nature ; not tbat He
is Himself a sinner, but He has taken on Him a nature that
is sinfub And therefore thougb he needed not baptism
Himself, yet tbe carnal nature in otbers needed it. Ambrose. Ambro-
Also like a wise master inculcating His doctrines as mucb •^'^^^'^^-

° Senn.

by His own practice, as by word of moutb, He did tbat xii. i.
wbicb He commanded all His disciples to do. Aug. He Ang. in
deigned to be baptized of Jobn tbat tbe servants might see '^^^^cl'^ 3
witb wbat readiness tbey ought to run to the baptism of the
Lord, wben He did not refuse to be baptized of His servaut.
Jerome. Also that by being Himself baptized, He might
sauction tbe baptism of John. Chrys. But since John's bap- Chrys.
tism was to repentance, and therefore sbewed the presence ^°""* ^"'
of sin, that none might suppose Christ's coming to the
Jordan to bave been on tbis account, Jobn cried to Him,
/ have need to be baptized of Thee, and comest Thou to me ?
As if he had said, Pseudo-Chrys. That Tbou shouldest
baptize me tbere is good cause, that I may be made rigbteous
and wortby of heaven ; but that I should baptize Thee, what
cause is there ? Every good gift comes down from heaven
upon eartb, not ascends from eartb to heaven. Hilary.
Jobn rejects Him from baptism as God; He teacbes him,

^ This is the doctrine of S. Austin, iv. 63 ; Ambros. in Luke ii, 83, &c. &c.
in Joan. iv. 14. Op. Imp. contr. Julian Vid. Pusey on Baptism, p. 279, ed. 2.

110 GOSPEL ACCORDING TO CHAP. IIT.

that it oiiglit to be performed on Hini as man. Jerome.
BeautifuUy said is tliat noiu, to shew that as Christ was
baptized with water by John, so John must be baptized by
Christ with the Spirit. Or, suffer now that I who have
taken the form of a servant should fulfil all that low estate ;
otherwise know that in the day of judgment thou must be
baptized with my baptism. Or, the Lord says, ' Suffer this
now; I have also another baptism wherewithal I must be
baptized ; thou baptizest Me with water, that I may baptize
thee for Me with thy own blood.' Pseudo-Chrys. In this
he shews that Christ after this baptized John ; which is ex-
pressly told in some apocryphal booksi. Suffer now that
I fulfil the righteousness of baptism in deed, and not only in
word ; first submitting to it, and then preaching it ; for so it
becometh us to fulfil all righteousness. Not that by beino-
baptized He fulfils all righteousness, but so, in the same
manner, that is, as He first fulfilled the righteousness of
baptism by His deeds, and after preached it, so He might all
Acts 1, 1. other righteousness, according to that of the Acts, AIl things
that Jesus began both to do and to teach. Or thus, all right-
eousness, according to the ordinance of human nature; as
He had before fulfiUed the righteousness of birth, growth,
and the Hke. Hilary. For by Him must all righteousness
have been fulfilled, by 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 fuJfil all righteousness,
that is, to give an example of perfect justification in baptism,
■without which the gate of the kingdom of heaven is not
opened. Hence let the proud take an example of humiHty,
and not scorn to be baptized by My humble members when
they see Me baptized by John My servant. That is true
humiHty which obedience accompanies; as it continues,
then he suffered Eim, that is, at last consented to baptize
Him.

' Apocryphis ffjo. Aquin.'m secretiori- mont, Memoirs St. Joan. B. note 7. It

bus libris, in the present text of Pseudo- was an objection faniiliar with the he-

Chrysost. The same opinion is imputed retics whether the Apostles were bap-

to S. Gregory Naz., S. Austin, &c., but tized: vid. Tertull. in Bapt. 12.
apparently without reason : vid. Tille-

VER. 16. ST. MATTHEW. 111

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 Uke a dove, and hghting upon Him.

Ambrose. Eor, as we have said, when the Saviour was Ambro-
washed, then the water was cleansed for our baptism, that slfm'
a laver might be ministered to the people who were to come. xii. 4.
Moreover, it behoved that in Chrisfs 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, straightway He ascended, and not
simply He ascended, for all who are worthily baptized in
Christ, straightway ascend from the water; that is, make
progress in virtues, and are carried on towards a heavenly
dignity. They who had gone down to the water carnal and
sinful sons of Adam, straightway ascend from the water
spiritual sons of God. But if some by their own faults make
no progress after baptism, what is that to the baptism ?
E-ABANUs. As by the immersion of His body He dedicated
the laver of baptism, He has shewn that to us also after
baptism received the entrance to heaven is open, and the
Holy Spirit is given, as it follows, and the heavens were
opened. Jerome. Not by an actual cleaving of the visible
element, but to the spiritual eye, as Ezekiel also in the
beginning of his book relates that he saw them. Pseudo-
Chrys. For had the actual creation of the heavens been
opened, he would not have said were opened to Him, for a
physical opening would have been open to alh But some
one will say, What, are the heavens then closed to the eye
of the Son of God, who even when on earth is present in
heaven ? But it must be known, that as He was baptized
according to the ordinance of humanity that He had taken
on Him, so the heavens were opened to His sight as to
His human nature, though as to His divine He was in
heaven. Remig. But was this then the first time that the
heavens were opened to Him according to His human na-
ture ? The faith of the Church both beheves and holds that
the heavens were no less open to Him before than after.

112 GOSPEL ACCORDING TO CHAP. IIT.

It is therefore said here, that the heavens were opened,
because to all them who are born again the door of the
kiugdom of heaven is opened. Pseudo-Chrys. Perhaps
there were before some unseen obstacles which hindered
the souls of the dead from entering the skies. I suppose
that since Adam's sin no soul had mounted the skies, but
the heavens were continually closed. When, lo ! on Christ's
baptisra they were again opened ; after He had overcome by
the Cross the great tyrant death, hencefurward the heaven,
never more 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 gates. Or the heavens are opened to the baptized, and
they see those things which are in heaven, not by seeing
them with the bodily eye, but by believing with the spiritucl
eye of faith. Or thus ; The heavens are the divine Scriptures,
which all read but all do uot understand, except they who
have been so baptized as to receive tbe Holy Spirit. Thus
the Scriptures of the Prophets were at the first sealed to the
Apostles, but after they had received the Holy Spirit, all
Scripture was opened to them. However, in whatever way
we interpret, the heavens were opened to Him, that is to
all, on His account ; as if the Emperor were to say to any
one preferring a petition for another, This boon I grant not

Gloss. to him but to you ; that is, to him, for your sake. Gloss.

non occ. q^^ ^^ bright a glory shone round about Christ, that the
blue concave seemed to be actually cloven. Chrys. But
though you see it not, be not therefore unbelieving, for in
the beginnings of spiritual matters sensible visions are always
oflfered, for their sakes who can form no idea of things that
have no body ; which if they occur not in later times, yet
faith may be established by those wonders once wrought.
Remig. As to all those who by baptism are born again, the
door of the kingdom of heaven is opened, so all in baptism
receive the gifts of the Holy Spirit.

Aug. App. AuG. Christ after He had been once born among raen, is

135. i. born a second 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 virgin ; the wave washed Christ, and is holy.
Lastly, that Holy Spirit which was present to Him in the

VER. 16. ST. MATTHEW. 113

womb, now shone round Him in the water, He who then
made Mary pure, now sanctifies the waters. Pseudo-Chrys.
The Holy Ghost took the hkeness of a dove, as being raore
than otlier animals susceptible of love. All other forms of
rigrhteousness which the servants of God have in truth and
verity, the servants of the Devil have iu 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 Rabnn.
are figured by the dove. The dove has her abode near the l"^^^^ "'
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 tbe caverns of the
rocks ; for her song she has a plaint. Thus the saints dwell
beside the strearas of Divine Scripture, that thej^ may escape
the assaults of the Devil ; they choose wholesome doctrine,
and not heretical for their food ; they nourish by teacliing
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 wouiids of
Christ's death, which is to thera 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 alhxsion
to ancient history ; for in the deluge this creature appeared
bearing an ohve-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 briuging the adoption of the human race.
AuG. It is easy to understand how the Holy Ghost should Autr. <]e
be said to be sent, when as it were a dove in visible shape ^*"'"* ""^'
descended on the Lord ; that is, thcre was created a certain
appearance for the time in which the Holy Spirit might be
visibly shewn. And this operation thus made visible and
ofl^ered to mortal view, is called the mission of the Holy Spirit,
not that His invisible substance was seen, but that the hearts
of men might be roused by the external appearauce to con-

VOL. I. I

114 GOSPEL ACCORDING TO CHAP. III.

teraplate the unseen eternity. Yet this creature in the shape
of which the Spirit appearedj was not taken into unity of
person, as was that human shape taken of the Virgin. For
neither did the Spirit bless the dove, nor unite it with Him-
self for all eternity, in unity of person. Further, though
that dove is called the Spirit, so far as to shew that in this
dove was a manifestation of the Spirit, yet can we not say
of the Holy Spirit that He is God and dove, as we say of
the Son that He is God and man ; and vet it is not as we
say of the Son that He is tlie Lamb of God, as not only has
John Baptist declared, but as John the Evangelist saw the
vision of the Lamb slain in the Apocalypse. For this was
a prophetic vision, not put before the bodily eyes in bodily
shape, but seen in the Spirit in spiritual images. But con-
cerning this dove none ever doubted that it was seen with
the bodily eye ; not that we say the Spirit is a dove as we
1 CoT. 10, say Christ is a Rock; (for that Rock ivas Christ.) For that
Rock ah'eady 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 iike the
flame which appeared to Moses in the bush, or that which
the people followed in the wilderness, or to the thunderings
and Hghtnings which were wlien the Law was given frora the
mount. For all these were visible objects intended to signify
sometliing, aud then to pass away. For that such forms have
been frora time to time seen, the Holy Spirit is said to have
been sent; but these bodily forms appeared for tlie time to
shew what was required, and then ceased to be. Jerome.
It sate on the head of Jesus, that none might suppose the
voice of the Father spoken to John, and uot to the Lord.

17. And lo a voice from heaven, saying, This is
My beloved Son, in whom I am weil pleased.

noii occ.

Aug, AuG. Not as before by Moses and the Prophets, neither

in type or figure did the Father teach that the Son should
come, but openly shewed Him to be already come, This is
My Son. Hilary. Or, that from these tliings thus fulfilled
upon Christ, we might learn that afler tlie 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, aud an
adoption to be the sons of God, pronounced by the Father's
voice. Jerome. The mystery of the Trinity is shewn in
this baptisra. The Lord is baptized ; the Spirit descends in
shape of a dove ; the voice of the Father is heard giving
testimony to the Son. Ambrosb. And no wonder that the Ambro-
mystery of the Trinity is not wanting to the Lord's laver, ^'^^'^'■-
when even our laver contains the sacrament of the Trinity. l.
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^, nt
that They be Three Persous; that it is the Father alone de Fide
who said, This is My beloved Son ; the Son alone over whom Irmn. c.
that voice of the Father was heard ; and the Holy Ghost ^-
alone who in the likeness of a dove descended on Christ at
His baptism. Aug. Here are deeds of the whole Trinity. Aug. de
In their own substance iudeed 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 caunot be pro-
nounced at the same time, and in written letters they fill
each their several places. By this comparisou 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. He witnesses that He is His Son Hiiar,
not in name merely, but in very kindred. Sons of God are '!f ^ V""
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.
as a master may love a servant ; and that as an own Son, not ^
an adopted ; therefore He adds, in whom I am well-pleased. H.
Kemig. Or if it be referred to the human nature of Christ,
the sense is, I am pleased in Him, whom alone I have
found without sin. Or according to another reading,
It hath pleased Me to appoint Him, by whom to per-
form those things I would perform, i. e. the redemption
of the human race. Aug, These words Mark and Luke Aug, de
give in the same way ; in the words of the voice that came ^^'\ 14.
from Heaven, their expression varies though the sense is the

;inn.
r, 14,

116 GOSPEL ACCORDmG TO ST. MATTHEW. CHAP. III.

same. For both the words as Mattliew gives them, This is
My beloved Son, and as tlie other two^ Thou art My beJoved
Son, express the same sense in the speaker ; (and the hea-
venly voice, no doubt, uttered one of these,) but one shews
an intention of addressing the testimony thus borne to the
Son to those who stood by ; the other of addressing it to
Himself, as if speaking to Christ He had said, This is My
Son. Not that Christ was taught what He knew before, but
they who stood by heard it, for whose sake the voice came.
Again, when one says, in whom I am ivell-pleased ; another,
in Thee it hath pleased Me, if you ask which of these was
actually pronounced by that voice ; take which you will,
only remembering that those who have not related the same
words as were spoken have related the same sense. That
God is well pleased with His Son is signified in the first;
that the Father is by the Son pleascd with men is conveyed
in the second form, in Thee it hath well-pleased Me. Or
you may understand this to have been the one meaning of
all the Evangelists, In Thee have I put My good pleasure,
i. e. to fulfil all My purpose.

CHAP. IV.

1. Then was Jesus led up of tlie Spirit into tlie
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. " Tlien^ i. e. when the voice of
the Father had been given from heaven. Chrys. Whoever ciirjs.
thou art then that after thy baptism sufferest grievous trials, ^.j|-'"'
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 reuounced 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 upou us to tempt us, did he not
see us advanced to greater honours. Hilary. The Devirs
snares are chiefly spread for the sanctified, because a victory
over the saints is more desired than over others. Greg. Greg.
Some doubt what Spirit it was that led Jesus into the desert, £°"J(j_ i,
for that it is said after, The Devil took Him into the holy city.
But true and without question agreeable to the context
is the received opinion, that it was the Holy Spirit ; that
His own Spirit should lead Him thither where the evil
spirit should find Him to try Him. Aug. Wliy did He Aufr. de
offer Himself to temptation? That He might be our mediator jg'"' '^'
in vanquishing temptatioa not by aid only, but by example.
Pseudo-Chrys. He was led by the Holy Spirit, not as an

118 GOSPEL ACCORDING TO CHAP. IV.

inferior at the bidding of a greater. For we say led, not
only of him who is constrained by a stronger than he, but
also of him who is iuduced by reasonable persuasion ; as
Andrew found his brothei- Simon, and brought him to Jesus.
Jerome. Led, not against His will, or as a prisoner, but
as by a desire for the conflict. Pseudo-Chrys. The Devil
comes against men to tempt them, but since he could not
come against Christ, therefore Christ came against the Devil.
Greg. Greg. Wc should know that there are three modes of
n 1 sup. temptation; suggestion, delight, and consent; and we when
we are tempted commonly fall into delight or consent, because
being born of the sin of the flesh, we bear with us whence we
aff^ord strength for the contest ; but God who incarnate in
the Virgin's womb came into the world without sin, carried
within Him nothing of a contrary nature. He could then
be tempted by suggestion; but the delight of sin never
gnawed His soul, and tlierefore all that temptation of the
Devil was without not within Him. Chrys. The Devil is
wont to be most urgent with temptation, when he sees us
solitary; thus it was in the beginning he tempted the
woman when he found her without the man, and now too
the occasion is offered to the Devil, by the Saviour's being
led into the desert.
Gloss. Gloss. This desert is that between Jerusalem and Jericho,

selm."' where the robbers used to resort. It is called Hammaim, i. e.
*of blood,' from the bloodshed which these robbers caused
there; hence the man was said (in the parable) to have
fallen among robbers as he went down from Jerusalem to
Jericho, bearing a figure of Adam, who was overcome by
dsemons. It was therefore fit that the place where Christ
overcame the Devil, should be the same in which the Devil
in the parable overcomes man. Pseudo-Chrys. Not Christ
only is led into the desert by the Spirit, but also all the
sons of God who have the Holy Spirit. For they are not
content to sit idle, but the Holy Spirit stirs them to take up
some great work, i. e. to go out into the desert where they
shall meet with the Devil; for there is no unrighteousness
wherewith the Devil is pleased. For all good is without
the flesh and the world, because it is not according to the
will of the flesh and the world. To such a desert then all

VER. 1, 2. ST. MATTHEW. 119

the sons of God go out tliat they niay 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 raay 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. Chbys. 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 Ey_ {q^ §_
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
transgress the decalogue through the lusts of this flesh, it
is fitting that we afflict the flesh forty-fold. Or, as by the
Law we off^er the tenth of our goods, so we strive to off^er the
tenth of our time. And from the first Sundav of Lent to
the rejoicing of the paschal festival is a space of six weeks,
or forty-two days, subtracting from which the six Sundays
which are not kept there remain thirty-six. Now as the year

120

GOSPEL ACCOKDING TO CHAP. IV,

cousists of tliree hundred and sixty-five, by the affliction
of these thirty-six we give the tenth of our year to God.
Aug. Lib. AuG. Otherwise ; The sum of all wisdom is to be acquainted
q. 81. '^^ ^^*'^ *^^^ Creator and the creature. The Creator is the
Trinity, Father, Son, and Holy Ghost ; the creature is partly
iuvisible, — as the soul to which we assign a threefold nature,
(as in the command to love God with the whole heart, mind,
and soul,) — partly visible as the body, which we divide into
four elements ; the hot, the cold, the Hquid, the solid. The
number ten then, which stands for the whole law of life,
taken four times, that is, multiplied by that number which
we assign for the body, because by the body the law is
obeyed or disobeyed, makes the number forty. All the
aliquot parts in this number, viz. 1, 2, 4, 5, 8, 10, 20, taken
together make up the number 50. Hence the time of our
sorrow and affliction is fixed at forty days; the state of
blessed joy which shall be hereafter is figured in the quin-
quagesimal festival, i.e. the fifty days from Easter to Pente-
Aug. cost. AuG. Not however because Christ fasted immediately
2jq"^ after having received baptism, are we to suppose that He
established a rule to be observed, that we should fast imme-
diately after His baptism. But when the conflict with the
tempter is sore, then we ought to fast, that the body may fulfil
its warfare by chastisement, and the soul obtain victory by
humihation. Pseudo-Chkys. 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 as God and man.
For in forty days of fasting not to have been an hungred was
not as man; to be ever an hungred was not as God. He
was un hungred then that the God might not be certainly
manifested, and so the hopes of the Devil in tempting Hira
be extinguished, and His own victory hindered. Hilaky.
He was an hungred, not during the forty days, but after
them. Therefore when the Lord hungred, it was not that
the eff^ects of abstinence then first came upon Hira, but that
His humanity was left to its own strength. For the Devil
was to be overcome, not by the God, but by the flesh. By

VER. 3, 4. ST. MATTHEW. 121

this was figured, tliat after those forty days which He was
to tarry on earth after His passion were accomplished, He
should hunger for the salvation of man, at which time He
carried back again to God His Father the expected gift, the
humanity which He had taken on Him.

3. And when the Tempter came to Him, he said, If
Thou be the Son of God, command that these stones
be made bread.

4. But He answered and said, It is written, Man
shall not live by bread alone, but by every word that
proceedeth out of the mouth of God.

Pseudo-Chrys. The Devil who had begun to despair
when he saw that Christ fasted forty days, now again began
to hope when he saw that He was an hungred; and then the
tempter came to Him. If then you shall have fasted and
after been tempted, say not, I have lost the fruit of my fast;
for though it have not availed to hinder temptation, it will
avail to hinder you from being overcorae by temptation.
Greg. If we observe the successive steps of the temptation, oreg ubi
we shall be able to estimate by how much we are freed from ^"P*
teraptation. The old enemy terapted the first man through
his belly, when he persuaded him to eat of the forbidden
fruit ; through ambition when he said, Ye shall be as gods ;
through covetousness when he said, Knowing good and evil ;
for there is a covetousness not only of money, but of great-
ness, when a high estate above our measure is sought. By
the same method in which he had overcome the first Adam,
in that sarae was he overcome when he tempted the second
Adam. He terapted through the belly when he said, Com-
mand that these stones become loaves ; through arabition
when he said, If Thou be ihe Son of God, cast Thyself down
from hence ; through covetousness of lofty condition in the
words, All these things will I give Thee. Ambrose. He Amhros.
begins with that which had once been the means of his '" .^"^*

*-' C. IV. o.

victory, the palate ; If Thou be the Son of God, command that
these stones become loaves. What raeans such a beginning
as this, but that he knew that the Son of God was to come,
yet beUeved not that He was come on account of His fleshly

123 OOSPEL ACCOKDmG TO CHAP. IV-.

infirmity. His speech is in part that of an enquirer, in part
that of a tempter; he professes to believe Him God, he
strives to deceive Him as man. Hilary. And therefore in
the temptation he makes a proposal of such a double kiiid by
which His divinity vrould be made known by the miracle of
the transformation, the weakness of the man deceived by the
delight of food. Jerome. But thou art caught, O Enemy,
in a dilemma. If these stones can be made bread at His
word, your temptation is vain against one so mighty. If He
cannot make them bread, your suspicions that tliis is the Sou
of God must be vain.

PsEUDO- Chkys. But as the Devil blinds all men, so is he
now invisibly made blind by Christ. He found Him an
hungred at the end of forty days, and knew not that He had
continued through those forty without being hungry. When
he suspected Him not to be the Son of God, he considered
not that the mighty Champion can descend to things that be
weak, but the weak cannot ascend to things that are high.
We may more readily infer from His not being an hungred
for so many days that He is God, than frora His being
an hungred after that time that He is man. But it may be
said, Moses and Elias fasted forty days, and were men. But
they hungred and endured, He for the space of forty days
hungred not, but afterwards. To be hungry and yet refuse
food is within the endurance of man; not be hungry be-
longs to the Divine nature only. Jerome. Chrisfs purpose
Leo; was to vanquish by humiUty; Leo; hence He opposed the
Senn. 39. adversary rather by testimonies out of the Law, than by
miraculous powers ; thus at the same time giving more
honour to man, and more disgrace to the adversary, when
the enemy of the human race thus seemed to be overcome by
Greg. man rather than by God. Greg. So the Lord when tempted
ubi sup. i^y, ^i^g Devil answered only with precepts of Holy Writ, and
He who could have drowned His tempter in the abyss, dis-
played not the might of His power; giving us au example,
that when we suffer any thing at the hands of evil men,
we should be stirred up to learning rather than to revenge.
Pseudo-Chrys. He said not, ' I live not,' but, 3Ian doth not
live by bread alone, that the Dcvil might still ask, If Thou be
the Son of God. If Ile be God, it is as though He shunned

VER. 5 — 7. ST. MATTHEW. 123

to display what He had power to do ; if raan, it is a crafty
will that His want of power shoiild not be detected. Rabanus.
This verse is quoted from Deuteronoray. 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 raouth
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.

Pseodo-Chrys. From this first answer of Christ, the Devil
could learn nothing certaiu whether He were God or raan j
he therefore betook hira to another temptation, saying within
hiraself; 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 terapt Him by this erapty glory. Jerome. Took Him,
not because the Lord was weak, but the enemy proud ; he
imputed to a necessity what the Saviour did willingly.
Rabanus. Jerusalem was called the Holy City, for in it was
the Temple of God, the Holy of hoHes, and the worship of
the one God according to the law of Moses. Rrmig. This
shews that the Devil Hes 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, " ' ^"^*
pious ears trerable to hear, and yet the Devil is head and
chief araong the wicked; what wonder that He suffered
Himself to be led up a mountain by the wicked one himself,
who suffered Himself to be crucified by his members. Gloss. gIoss. ord.

ord.

Anselin.

124 GOSPEL ACCORDING 10 CHAP. IV.

The Devil places us on liigli places by exalting with pride,
that he may dash us to the ground again. Remig. The
pinnacle is the seat of the doctors ; for the temple had not
a pointed roof like our houses, but was flat on the top after
the manner of the couutry 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 tlie first
story, or that in the secoud, 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
comparisou of the context it seems probable that the Devil
appeared in human form. Pseudo-Chrys. Perhaps you
may say, How could he in the sight of all place Him bodily
upon the temple? Perhaps the Devil so took Him as thougli
He were visible to all, while He, without the Devil being

Gloss. ap. aware of it, made Himself invisible. Gloss. 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 therefore
thought that when set in the same seat, He might in like
manner be puff^ed up with vain pride. Jerome. In the
several temptations the single aim of the Devil is to find
if He be the Son of God, but he is so answered as at last
to depart in doubt ; he says, Cast Thyself, because the voice
of the Devil, which is always calling men downwards, has
power to persuade them, but may not compel them to fall.
Pseudo-Chrys. How does he expect to discover by this pro-
position whether He be the Son of God or not ? For to
fly through the air is not proper to the Divine nature, for it
is not useful to any. If then any were to attempt to fly
when challenged to it, he would be acting from ostentation,
and would so belong rather to the Devil than to God. If it
is enough to a wise man to be what he is, and he has no
wish to seem what he is not, how much more should the
Son of God hold it not necessary to shew what He is ; He
of whom none can know so much as He is in Himself?
Ambrose. But as Satan transfigures himself into an Angel
of Hght, and spreads a snare for the faithful, even from the
divine Scriptures, so now he uses its texts, not to instruct

VER. 5 7. ST. MATTHEW. 125

but to fleceive. Jerome. Tliis verse we read in the ninetieth Ps. 91. 11.
Psalm, but that is a prophecy not of Christ, but of sorae
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 basihsk ? 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 G^ss. ap.
says of any good man, that He has given it in charge to "^'^ '"*
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. Raban. It should be noted, that though our Saviour
suffered Himself to be placed by the Devil on a pinnacle of
the temple, yet refused to come down also at his command,
giving us an example, that whosoever bids us ascend the
strait way of truth we should obey. But if he would again
cast us down from the height of truth and virtue to the
depth of error we should not hearken to him. Jerome. The
false Scripture darts of the Devil He brands with the true
shield of Scripture. Hilary. Thus beating down the efforts
of the Devil, He professes Himself both God and Lord.
Pseudo-Chrys. Yet He says not, Thou shalt not tempt Me
thy Lord God; but, Thou shalt not tempt the Lord thy
God ; which every man of God when tempted by the Devil
might say ; for whoso tempts a man of God, tempts God.
Rabanus. Otherwise, it was a suggestion to Him, as man,
that He should seek by requiring some miracle to know
the greatness of God's power. Aug. It is a part of sound Aug. con.
doctrine, that when man has any other means, he should .J.rgg
not tempt the Lord his God. Theod. And it is to tcmi)t Theod.

non occ.

126 GOSPEL ACCORDING TO CHAP. IV.

God, in any thing to expose one's self to danger without
cause. Jerome. It shculd be noted, that the required texts
are taken from the book of Deuteronomy only, that He
might shew the sacraments of the second Law.

8. Again, tlie Devil taketh Him up into an exceed-
ing high mountain, and shevveth Him all the king-
doras of the world, and the glory of them ;

9. And saith unto Him, All these things will I
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.

IL Then the Devil leaveth Him, and, behold,
Angels came and ministered unto Him.

PsErco-CHRYS. The Devil, left in uncertainty by this se-
cond reply, passes to a third teraptation. Christ had broken
the nets of appetite, had passed over those of ambition, he
now spreads for Him those of covetousness ; he taketh Him
up into a very high mountain, such as in going round about
the earth he had noticed rising above the rest. The hijrher
the mountain, the wider the view from it. He shews Him
not so as that they truly saw the very kingdoms, cities,
nations, their silver and their gold ; but the quarters of the
earth where each kingdom and city lay. As suppose from
some high ground I were to point out to you, see there lies
Rome, there Alexandria; you are not supposed to see the
towns themseh^es, but the quarter in which they he. Thus
the Devil might point out the several quarters with his finger,
and recount in words the greatness of each kingdom and its
condition ; for that is said to be shewn which is in any way
Orig. presented to the understanding. Origen. We are not to
Hoiiil^SO. suppose that when he shewed Him the kingdoms of the
world, he presented before Him the kingdom of Persia,
for instance, or India; but he shewed his own kingdom,
how he reigns in the world, that is, how some are governed
by fornication, some by avarice. Remig. By their glory,

VER. 8 11. ST. MATTHEW. 127

is meant, their gold and silver, precious stones and teraporal

goods. Raban. Tlie 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

aud 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. orJ.

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, gaiued 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 iu 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 iu flattery j'"'^' '^* '^*

that it may rule in honour ; and while it would be exalted,

it is made to stoop. Gloss. See the DeviFs pride as of old. Gioss. non

lu the beginning he sought to make himself equal with °'^'^'

God, now he seeks to usurp the honours due to God, saying,

If Thou ivilt fall doion and worship me. Who theu worsliips

the Devil must first fall down.

Pseudo-Chrys. With these words He puts an end to the
temptations of the Devil, that they should proceed no fur-
ther. Jerome. 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
is not added 'behind Me,' that we may understand iyito
the fire prepared for thee and thy angels. Remig. Other
copies read, Get thee bthind Me ; i. e. remember thee in
what glory thou wast created, and into what misery thou
hast fallen. Pseudo-Chrys. Observe how Christ when Him-
self sutFered wrong at the hands of the Devil, being tempted
of him, saying, If Thou be the Son of God, cast Thyself down,

128 GOSPEL ACCORDTNG TO CHAP. IV.

yet was not moved to chide the Devil. But now when

the Devil usurps the honour of God, He is wroth, and drives

him away, saying, Go thy way, Satan; that we may learn

by His example to bear injuries to ourselves with mag-

naniraity, but wrongs to God, to endure not so mueh as

to hear j for to be patient under our own wrongs is praise-

worthy, to dissemble when God is wronged is impiety.

Jerome. When the Devil says to the Saviour, If Thou wilt

fall down and worship me, he is answered by the contrary

declaration, that it more becomes him to worship Jesus

Aug. as his Lord and God. Aug. The one Lord our God is

Serm, ^^'^ Holy Trinity, to which alone we justly owe the service

Arian. of piety. Id. By service is to be understood the honour

A * ^g due to God ; as our version renders the Greek word Matria,'

Civ. Dei, whercver it occurs in Scripture, by ' service' (servitus), but

X 1

that service which is due to men (as where the Apostle bids
slaves be subject to their masters) is iu Greek called ' duHa ;'
while ' latria,' always, or so often that we say always, is
used of that worship which belougs to God. Pseudo-Chrys.
The Devil, we may fairly suppose, did not depart in obedience
to the command, but the Divine nature of Christ, and the
Holy Spirit which was in Him drove him thence, and then
ihe Devil left Him. Which also serves for our consolation,
to see that the Devil does not tempt the men of God so
long as he wills, but so long as Christ suffers. And though
He may suflfer him to tempt for a short time, yet in the
end He drives him away because of the weakness of our
Aug. de nature. Aug. After the temptation the Holy Angels, to be
P'^21^^'' dreaded of all unclean spirits, ministered to the Lord, by
which it was made yet more manifest to the daemons how
great was His power. Pseudo-Chrvs. He says not ' Angels
descended from heaven,' that it may be known that they
were ever on the earth to minister to Him, but had now by
the Lord's command departed from Him, to give opportu-
nity for the Devil to approach, who perhaps when he saw
Hirn surrounded by Angels would not have come near Him.
But in what matters they ministered to Him, we cannot
know, whether iu the healing diseases, or purifying souls,
or casting out dsemons; for all these things He does by
the ministration of Angels, so that what they do, Himself

VER. 11. ST. MATTHEW. 129

appears to do. However, it is manifest tliat 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 ; P'^';-,^^^ .

^ _ _ '^ ' in Lzek. i.

it is the man whora the Devil tempts; the sarae is God to 8. n. 24..

whom Angels minister. Pseudo-Chrys. Now let us shortly j^j ^ J"^

review what is signified by Chrisfs teraptations. The fast-

ing is abstineuce 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 DeviFs 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

hiraself to have reached the surarait of holiness he is set on

a pinnacle of the teraple. 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 teraple by the Devilj therefore do you

voluntarily use praiseworthy abstinence, but suff^er yourself

not to be exalted to the surarait of sanctity ; fly high-minded-

ness, and you will not suflTer a fall. The ascent of the raoun-

tain is the going forward to great riches, and the glory of this

world which springs from pride of heart. AVhen you desire

to become rich, that is, to ascend the mountain, you begin to

think of the ways of gaining wealth and houours, theu the

prince of this world is shewing you the glory of his kingdom.

Tn the third place he provides you reasons, that if you seek

to obtain all these things, you should serve hira, and neglect

the righteousness of God. Hilary. When we have over-

corae the Devil and bruised his head, we see that Angels'

ministry and the offices of heavenly virtues will not be want-

ing to us, AuG. Luke has not given the temptations in the Aujj. de

same order as Matthew: so that we do not know whether H""^- -.n

' Ji.v. 11. 16.

the pinnacle of the teraple, or the ascent of the mountain,

was first in the action; but it is of no importance, so long as

it is only clear that all of them were truly done. Gloss. gIoss. ap.

Though Luke's order seeras the more historical, Matthew ^"^e''»-

relates the temptations as they were done to Adam.

VOL. I. K

130 GOSPEL ACCORDING TO CHAP. IV.

12. Now when Jesus had heard that John was cast
into prison, He departed into Galilee ;

13. And leaving Nazareth, Ile came and dwelt in
Capernaum, which is upon the sea coast, in the
borders of Zabulon and Nephthalim :

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

15. The land of Zabulon, and the land of Nephtha-
lim, by the way of the sea, beyond Jordan, Galilee of
the Gentiles ;

16. The people which sat in darkness saw great
light ; and to them which sat in the region and
shadow of death light is sprung up.

E.ABANUS. Matthew having related the forty days' fast, the
temptation of Christ, and the ministry of Angels, proceeds,
Jesus having heard that John ivas cast into ^^rison. Pseudo-
Chrys. By God without doubt, for none can effeet any
thing against a holy man, unless God deHver liim up. Ile
withdrew into Galilee, that is, out of Judsea; both that He
might reserve His passion to the fit time, and that He might

Chiys. set us an example of flying frora danger. Chrys. It is not
0111. XIV ])|f^^g^ort]iy not to throw one's self into peril, but when one
has fallen into it, not to endure manfully. He departed from
Judsea both to soften Jewish animosity, and to fulfil a pro-
phecy, seeking raoreover to fish for those masters of the
world who dwelt in Galilee. Note also how when He would
depart to the Gentiles, He received good cause from the
Jews; His forerunner was thrown into prison, which cora-

Gloss. ap. pelled Jesus to pass into Galilee of the Gentiles. Gloss.
He came as Luke writes to Nazareth, where He had becn
brought up, and there entering into the synagogue, He read
and spoke many things, for wliich they sought to throw Him
down from the rock, and thence He went to Capernaum ;
for which Matthew has only, And leaving the town of Naza-

Gioss. ord.re/^, He came and dwelt at Capernaum. Gloss. Nazareth is
a village in Galilee near Mount Tabor; Capernaura a town
in Gahlee of the Gentiles near the Lake of Gennesaret ; and

VER. 12 — 16. ST. MATTHFW. 131

this is the meaning of the word, on tlie 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 fivst 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 tirae 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. 9,1.
the land of Naphtali was lightened, and at the last time
was increased the way of the sea beyond Jordan, Galilee of
the Gentiles. Jerome. They are said at the first time to ineron.
be lightened frora the burden of sin, because in the country '" Jj^*^'*
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 forraed 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 suff^ered the sins of the people ; but afterwards
the remaining tribes who dwelt beyond Jordan and in Sa-
maria were ied into captivity; and Scripture here means
that the region which had been the first to suffer captivity,
now was the first to see the light of Christ's preaching. The
Nazarenes again interpret that this was the first part of the
country that, on the coming of Christ, was freed frora 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. Gloss. But Matthew Gioss. ap.
here so quotes the passage as to make thera all noraina- '^"'" '"*
tive cases referring to one verb. The land of Zabulon,
and the land of Naphtali, which is the way of the sea, and
which is beyond Jordan, viz. the people of Galilee of the
Gentiles, the people which walked in darkiiess. Gloss. Gloss. ord.

K 2

1 siip.

132 GOSPEL ACCORDING TO CHAP. IV.

Note that there are two Galilees ; one of the Jews, the other
of the Gentiles. This division of Galilee had existed frora
Solomon's time, who gave twenty cities in Galilee to Hyram,
King of Tyre; this part was afterwards called Galilee of the

Hieron. Gcntilcs ; the remaiuder, of the Jews. Jerome. Or we must
read, beyond Jordan, of Galilee of the Gentiles ; so, I mean,
that the people who either sat, or walked in darkness, have
seen light, and that not a faint light, as the light of the Pro-
phets, but a great light, as of Ilim who in the Gospel speaks
tlius, / am the light of the ivorld. Between death and the
shadow of death I suppose this difference ; death is said of
such as have goue down to the grave with the works of death ;
the shadow of such as live in sin, and have not yet departed
from this world ; these may, if they will, yet turn to repent-
ance. Pseudo-Chrys. Otherwise, the Gentiles who wor-
shipped idols, and dsemons, were they who sat in the region
of the shadow of death ; the Jews, who did the works of the
Law, were in darkness, because the righteousness of God
was not yet manifested to them. Chrys. But that you may
learn that he speaks not of natural day and night, he calls
the light, a great light, which is in other places called the
true light ; and he adds, the shadow of death, to explain what
he means by darkness. The words arose, and shined, shew,
that they found it not of their own seeking, but God Him-
self appeared to them, they did not first run to the light ; for
men were in the greatest miseries before Christ^s coming ;
they did not walk but sate in darkness; which was a sign
that they hoped for deliverance; for as not knowiug what
way they should go, shut in by darkness they sate down,
having now no power to stand. By darkness he means here,
error and ungodliness.

RHban.ap. Raban. In allcgory, John and the rest of the Prophets
were the voice going before the Word. When prophecy
ceased and was fettered, then came the Word, fulfiUing
what tlie Prophet had spoken of it, Jle departed into
Galilee, i. e. from figure to verity. Or, into the Church,
which is a passing from vice to virtue. Nazareth is in-
terpreted ' a flower,' Capernaum, ' the beautiful village ;'
Ile left thcrefore the flower of figure, (in which was
mystically iiitendcd the fruit of the Gospel,) and came

Aiiselm.

VER. 12 — 16. ST. MATTHEW. 133

into tlie Cliurch, ■whicli was beautiful with Chrisfs 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;' because the Apostles, who were chosen from

Judsea, 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, Au?. de

Andrew, and Nathanael, and the miracle in Cana, before ^°"^ ^^*

. . . 11. 17.

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. Eemig. 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 Judeea and

baptized, and John was not yet cast into prison. But

here it is after John's imprisonment that He retires into

GaHlee, 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 GaUlee, which was after John's im-

prisonment. Euseb. It is related that John preached the Euseb.

Gospel almost up to the close of his Hfe without setting jjj" .,^'

forth any thing in writing, and at length came to write for

this reason. The three first written Gospels having come to

his knowledge, he confirmed the truth of their history by his

own testimony ; but there were yet some things wanting,

especially an account of what the Lord had done at the first

beginning of His preaching. And it is true that the other

three Gospels seem to coutain only those things which

were done in that year in which John the Baptist was

put into prisou, or executed. For Matthew, after the

134 GOSrEL ACCORDING TO CIIAP. IV.

temptation, proceeds immediately, Hearing that Jolin was
ddivered up ; aud Mark iii 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-
quested to put into writing what the preceding Evangelists
liad left out before the imprisonment of John ; hence he
says in his Gospel, this beginning of miracles did Jesus.

17. From that time Jesus began to preach, and to
say, Repent : for the kingdom of Heaven is at hand.

Pseudo-Chrys. Chrisfs Gospel should be preached by
him who can control his appetites, who contemns the
goods of this life, and desires not empty honours. From
this time began Jesus to preach, that is, after having been
tempted, He had overcome hunger in the desert, despised
covetousness on the mountain, rejected ambitious desires
in the temple. Or from the time that John was delivered
up ; for had He begun to preach while Johu was yet
preaching, He would have made John be hghtly accounted
of, and John's preaching would have been thought super-
fluous by the side of Christ's teaching; as when the sun
rises at the same time with the morning star, the star's
brightness is hid. Chrys. For another cause also He
did not preach till John was in prison, that the multitude
might not be split into two parties ; or as John did no
miracle, all men would have been drawn to Christ by His
miracles. Raban. In this He further teaches that none
should despise the words of a person inferior to him;
] Cor. as also the Apostle, If any thing be revealed to him that
sits, let the first hold his peace. Pseudo-Chrys. He did
wisely in making now the beginning of His preaching,
that He should not trample upon John's teaching, but
that He might the rather confirm it and demonstrate him
to have been a true witness. Jerome. Shewing also
thereby that He was Son of that same God w^hose prophet
John was; and therefore He says, Repent ye. Pseudo-
Chrys. He does not straightway preach righteousness
which all knew, but repentance, which all needed. Who
then dared to say, 'I desire to be good, but am not able?'

14, 30,

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 haud ; but the kingdom of heaven. The law promised
worldly goods, but the Lord heavenly kingdoms. Chrys.
Aiso 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
Hira. In this commenceinent 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 iuterpreted,
Christ begins to preach as soon as John was deHvered to
prison, because when the Law ceased, the Gospel com-
menced.

18. And Jesus, walking by tlie sea of Galilee, saw
two brethren, Simon called Peter, and Andrew his
brother, casting a net into the sea : for they were
fishers.

19. And He saith unto them, Follow Me, and I
will make you fishers of men.

20. And they straightway left their nets, and
followed Him.

21. And going on from thence, He saw other two
brethren, James the son of Zebedee, and John his
brother, in a ship with Zebedee their father, mending
their nets ; and He called them.

22. And they immediately left the ship and their
father, and followed Him.

Pseudo-Chrys. Before He spoke or did any thing, Christ
called Apostles, that neither vvord nor deed of His should be

136 GOSPEL ACCORDING TO CHAP. IV.

hid from their knowledge, so that they may afterwards say

Acts i; with confidence, What we have seen and heard, that we

cannot but speak. Rabanus. The sea of Galilee, the lake

of Gennesareth, the sea of Tiberias, and the salt lake, are one

Gloss. and the same. Gloss. He rightly goes to fishing places,

when about to fish for fishermen. Remig. Saw, that is^ not

so much with the bodily eye, as spiritually viewing their

hearts. Chrys. He calls them while actually working at

their employment, to shew that to foUow Him ought to be

preferred to all occupations. They were just then casting

a net into the sea, which agreed with their future office.

Aug. AuG. He chose not kings, senators, philosophers, or

lOZ.^L orators, but He chose common, poor, and untaught fisher-

Aug. men. Id. Had one learned been chosen, he might have

Joann '" attributed the choice to the merit of his learning. But our

viii. 7. Lord Jesus Christ, willing to bow the necks of the proud,

sought not to gain fishermen by orators, but gained an

Emperor by a fisherman. Great was Cyprian the pleader,

but Peter the fisherraan was before him. Pseudo-Chrys.

The operations of their secular craft were a prophecy of their

future dignity. As he who casts his net into the water

knows not what fishes he shall take, so the teacher casts the

net of the divine word upon the people, not knowing who

among them will come to God. Those whom God shall stir

abide in His doctrine. Remig. Of these fishermen the Lord

Jer. 16, speaks by Jereraiah. / will send My fishers among you, and

^**- they shall catch you. Gloss. Follow Me, not so much with

interiin. your fect as in your hearts and your life. Pseudo-Chrys.

Fishers of men, that is, teachers^ that with the net of God's

word you may catch men out of this world of storm and

danger, in which men do not walk but are rather borne

along, the Devil by pleasure drawing them into sin where

men devour one another as the stronger fishes do the weaker,

withdrawn from hence they may live upon the land, being

Grpg^ made members of Christ's body. Greg. Peter and Andrew

Hoii!. 111 ija(j seen Christ work no miracle, had heard from Him no

V. 1. word of the promise of the eternal reward, yct at this single

bidding of the Lord they forgot all that they had seemed to

possess, and straightway left their nets, and followed Him.

In which decd we ought rather to consider their wills than

VER. 18 — 22. ST. MATTHEW. 137

the araount of their property. He leaves nmch who keeps

nothing for himself ; he parts with much, who with his pos-

sessions renounces his lusts. Those who followed Chi-ist

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 oflFered, but

out of how much it is off^ered. The kingdom of God is not to

be valued at a certain price, but whatever a raan 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 gioss. ap.

leave their property for the love of Christ ; now follows an -^"*^'''"-

example of others who postponed earthly affection to God.

Observe how He calls them two and two, as He afterwards

sent them two and two to preach. Greg. Hereby we are Gre<r.

also silently admonished, that he who wants affection towards l!"'"" I",

, , Ex.xvii.l.

others, ought not to take on him the ofiice of preaching.
The precepts of charity are two, and between less than two
there can be no love. Pseudo-Chrys. Rightly did He thus
build the foundations of the brotherhood of the Church on
love, that from such roots a copipus sap of love mi-ght fiow
to the branches; and that too on natural or human love,
that nature as well as grace might bind their love more
firmly. They were moreover brothers ; and so did God in
the Old Testament lay the foundations of His building on
Moses and Aaron, brothers. But as the grace of the new
Testament is more abundant than that of the Old, therefore
the first people were built upon one pair of brethren, but the
new people upon two. They were mending their nets, a
proof of the extremest indigence ; they repaired the old
because they had not whence they should buy neyv. Aud

138 GOSPEL ACCORDING TO CIIAP. IV.

wliat shews their great filial piety, in this their great poverty
they deserted not their father, bvit carried him with them in
their vessel, not that he might aid in their labour, but have
the enjoyment of his sons' presence. Chrys. It is no small
sign of goodness, to bear poverty easily, to live by honest
labour, to be bound together by virtue of affection, to keep
their poor father with them, and to toil in his service.
Pseudo-Chrys. We may not dare to consider the former
disciples as more quick to preach, because they were casting
their nets ; and these latter as less active, because they were
yet making ready only ; for it is Christ alone that may know
their differences. But perhaps we may say that the first
^vere casting their nets, because Peter preached the Gospel,
but committed it not to paper — the others were making ready
their nets, because John composed a Gospel. He called
them together, for by their abode they were fellow-towns-
men, in affection attached, in profession agreed, and united
by brotherly tenderness. He called them then at once, that
united by so many common blessings they might not be
separated by a separate call. Chrys. He made no promise
to them when He called them, as He had to the former, for
the obedience of the first had made the way plain for them.
Besides, they had heard many things concerning Him^ as
being friends and townsmen of the others.

Pseudo-Chrys. There are three things which we must
leave who would come to Christ ; carnal actions, which are
signified in the fishing nets ; worldly substance, in the ship ;
parents, which are signified in their father. They left
their own vessel, that they might become governors of the
vessel of the Church; they left their nets, as having no
longer to draw out fishes on to the earthly shore, but men
to the heavenly ; they left their father, that thc}'^ might
become the spiritual fathers of alL Hilary. By this
tliat they left their occupation and their father^s house
we are taught, that when we would follow Christ we
should not be hoklen of the cares of secular life, or of
the society of the paternal mansion. Pemig. Mystically,
by the sea is figured this world, because of its bitterness
and its tossing waves. Galilee is interpreted, 'rolling,'
or * a wheel,' and shews the changcableness of the workl.

VER. 18 — 23. ST. MATTHEW. 139

Jesus ivalked by the sea when lle came to us by in-
caruation, 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
obej^ed His commandments; Andrew, which is interpreted
* 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, FoUow 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 foUowed 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. Paban. 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 overcoraing vices,
Gloss. and John that he may ascribe the whole to God's Gloss. ap.
grace. The calling of four only is mentioned, as those
preachers by whom God will call the four quarters of the
world. HiLARY. Or, the number that was to be of the
Evangelists is figured. Eemig. Also, the four principal
virtues are here designed; Prudeuce, in Peter, from his

140 GOSPEL ACCOKDING TO CHAP. IV.

confcssion of God; Justice, we may refer to Andrew, for
his manful deeds; Fortitude, to James, for his overthrow of
the Devil; Temperance, to John, for the working in him
of divine grace.
Aug. de AuG. It might move enquiry, why John relates that near
ii.°i7! ^ Jordan, iiot in Galilee, Andrew foUowed the Lord with
another whose name he does not meution ; and again, that
Peter received that name from the Lord. Whereas the other
three Evangehsts 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 seemiug discrepancy, that in Luke
it is to Peter only that it is said, Henceforth thou shalt catch
men ; Matthew and Mark write that it was said to both.
As to the diflFerent account in John, it should be carefully
considered, and it will be found that it is a different time,
place, and calling that is there spoken of. For Peter and
Andrew had not so seen Jesus at the Jordan that they
adhered inseparably ever after, but so as only to have known
who He was, and wondering at Him to have gone their way.
Perhaps he is returning back to somethiug he had omitted,
for he proceeds without marking any difference of time, As
He walked by the sea of Galilee, It may be further asked,
how Matthew and Mark relate that He called them sepa-
rately two and two, when Luke relates that James and John
being partners of Peter were called as it were to aid him,
and bringing their barks to land followed Christ. We
may then understand that the narrative of Luke relates
to a prior time, after which they returned to their fishing as
usuah For it had not been said to Peter that he should no
more catch fishes, as he did do so again after the resurrection,
but that he should catch men. Again, at a time after this
happened that call of which Matthew and Mark speak ; for
they draw their ships to land to follow Him, not as careful
to return again, but only anxious to follow Him when He
bids them.

23. And Jesus went about all Galilee, teaching
in their synagogues, and preaching the Gospel of

VER. 23 — 25. ST. MATTHEW. 141

the kingdom, and healing all manner of sickness and
all manner of disease among the people.

24. And His fame went throughout all Syria : and
they brought unto Him all sick people that were
taken with divers diseases and torments, and those
which were possessed with devils, and those which
were lunatick, and those that had the palsy ; and He
healed them.

25. And there followed Him great multitudes
of people from Gahlee, and from DecapoHs, 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 hfe 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, He as a zealous Physician
went about to visit those who had any grievous sickness.
The Lord went round the several regions, and after His
exaraple 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
qf Oalilee. That they should not go about empty, by the
word teaching. That they should seek to benefit not few
but many, in what follows, in their synagogues. Chrys.* By
which too He shewed the Jews that He came not as an
enemy of God, or a seducer of souls, but as consenting with
His Father. E,emig. That they should not preach error nor
fable, but sound doctrine, is inculcated in the words, preach-
ing the Gospel of the kingdom. 'Teaching' and 'preaching'

' A passage is here inserted in original. It is of no doctrinal import-
Nicolai's edition which is not in the ance.

142 GOSPEL ACCORDING TO CHAP. IV.

difFer; teacliing refers to tliings present, preacliing to things
to come; He taught present conimandmeuts aud preached
future promises. Pseudo-Chrys. Or, Ile taught natural
rigliteousness, those things vvhich natural reason teaches,
as chastity, humility, and the like, which all men of them-.
selves see to be goods. Such things are necessary to be
taught not so much for the sake of making them known
as for stirring the heart. For beneath the prevalence of
carnal delights the knowledge of natural righteousness sleeps
forgotten. When then a teacher begins to denounce carnal
sins, his teaching does not bring up a new knowledge, but
recalls to memory one that had been forgotteu. But He
preached the Gospel, in telHng of good things wliich the
ancients had manifestly not heard of, as the happiness of
heaven, the resurrection of the dead, and the like. Or, He
taught by interpreting the prophecies concerning Himself ;
He preached by declaring the benefits that were to come
from Himself. Uemig, That the teacher should study to
commend his teaching by his own virtuous conduct is
conveyed in those words, Jiealing every sort of disease and
malady among tJie people ,• maladies of the body, diseases of
the souL Pseudo-Chrys. Or, by disease we may understaud
any passion of the mind, as avarice, lust, and such like; by
malady unbelief, that is, weakness of faith. Or, the diseases
are the more grievous pains of the body, the maladies the
slighter. As He cured the bodily pains by virtue of His divine
power, so He cured the spiritual by the word of liis mercy.
He first teaches, and then performs the cures, for two reasons.
First, that what is needed most may come first ; for it is the
word of holy instruction, and not miracles, that edify the
soui. Secondly, because teaching is commended by miracles,
not the converse. Chrys. We must consider that when some
great change is being wrought, as the introduction of a new
poHty, God is wont to work miracles, giving pledges of His
power to those who are to receive His laws. Thus when He
would make man, He first created a woiid, and then at
length gavc man in paradise a law. When He would dis-
pense a law to the holy Noah, He shewed truly great won-
ders; and again when He was about to ordain the Law
for the Jews, Ile first sliewed great prodigies, and then at

VER. 23 25. ST. MATTHEW. " 143

length gave tliem tlie commandments. So now wlien about
to introduce a sublime discipline of life, He first provided
a sanction to His instructions by mighty signs ; because the
eternal kingdom He preached was not seen, by the things
"which did appear, He made sure that which as yet did not
appear. Gloss. Because preachers shouhl have good testi- Gloss. ap.
mony from those who are without, lest if their life is open ^"^*^""-
to censure, their preaching be contemned, he adds, And the
fame of Him went ahroad through all Syria. E/ABAN. Syria
here is all the regiou frora Euphrates to the Great sea, frora
Cappadocia to Egypt, in which is the country of Palestine,
iuliabited bv Jews. Chrys. Observe tlie 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
shghter diseases; but when he sa^^^s, seized with divers sick-
nesses and torments, he would have those understood, of
whom it is subjoined, and who had dcemons. Gloss. ' Sick-
ness' means a lasting ailment ; ' torraent' is an acute pain, as
pleurisy, and such like ; they who had dcemons are they who
were tormented by the dsemons. IIemig. * Lunatics' are so
called from the moon ; for as it waxes in its monthly seasons
they are tormented. Jerome. Not really smitteu by the
moon, but who were beheved to be so tlirough the subtlety
of the dsemons, who by observiug the seasons of the moon,
sought to briug an evil report against the creature, that it
might redound to the blasphemy of the Creator. Aug. Dae- Au?. de
mons are enticed to take up their abode in many creatures, ^^^' ^, ^''
(created not by themselves but God,) by delights adapted to
their various natures ; not that they are animals, drawn by
meats; but spirits, attracted by signs which agree with each
one's taste. E/ABan. Paralytics are those whose bodies have
their nerves slackeued or resolved, from a Greek word signi-
fying this. Pseudo-Chrys. In some places it is, He cured
many ; but here, He cured them, meaning 'all;' as a new
physician first entering a town cures all who corae to hira
to beget a good opinion concerning himself. Chrys. He re-
quires no direct profession of faith from them, both because
He had not yet given them any proofs of His miraculous

144 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. IV.

power, and because iu bringing tlieir sick frora far they had
shewn no sraall faith. Rahan. The crowds that followed
Him consisted of four sorts of men, sorae 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 whcther they were true ; others from envy,
wishing to catch Hira in sorae matter that they might accuse
Hira. 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 bottora ;
the world in which the farae of Christ went abroad through
preaching : the daemoniacs are the idolaters ; the lunatics,
Gloss. ap. the unstable ; the paralytics, the slow and careless. Gloss.
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 Comraand-
• ments ; Jerusalera and Judsea, he who is enlightened by the
vision of peace and confession ; and beyond Jordan, he who
having passed the waters of Baptism enters the land of pro-
mise. Remig. Or, they follow the Lord from Galilee, that
is, frora the the unstable world ; frora Decapolis, (the country
of ten towns,) signifying those who break the Ten Cora-
mandraents ; andfrom Jerusalem, because before it was pre-
served unhurt in peace ; and from Jordan, that is, frora 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 Au^. de
have sought to shun the thickest crowd, and to have ascended |j°jg ^"^'
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
wout 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
OUves, which is by no means the case ; what went before
and what follows fixes the place in Gahlee. ^ Mount Tabor,

» Mount Tabor is asserted by the Mount. The mount of the Beatitudes

Fathers and by tradition coming down according to modern travellers lies

to the present day to be the scene of near to Capernaum, and ten miles

the Transfiguration. But S. Jerome north of Mount Tabor. See Greswell,

seems to be the only author who speaks Diss., vol. ii. 294 j Pococke's Descrip.

of it as the scene of the Sermon on the of the East, vol. ii. 67.

VOL. I. L

1 16 GOSPEL ACCORDING TO CIIAP. V.

we may suppose, or any otlier higli mountain. Chrys. Jle
ascended a mountain, 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,
He ascended into the mountain to shew that all who would
learn the mysteries of the truth should go up into the Mount

Ps. 68, of the Church of which the Prophet speaks, The hill of God
is a hill of fatness. Hilary. Or, He ascends the mountain,
because it is placed in the loftiness of His Father's Majesty

Aug. de that He gives the commands of heavenly life. Aug. Or, He

])om in ascends the mountain to shew that the precepts of righteous-

Moiit. i. 1. ness given by God through the Prophets to the Jews, who
were yet under the bondage of fear, were the lesser com-
mandments ; but that by His own Son were given the greater
commandmeuts to a people which He had determined to
deliver by love. Jerome. He spoke to them sitting and not
standing, for they could not have understood Him had He
appeared in His own Majesty. Aug. Or, to teach sitting is
the prerogative of the Master. His disciples came to Him,
that they who in spirit approached more nearly to keeping
His commaudments, should also approach Him nearest with
their bodily preseuce. Rabanus. Mystically, this sitting
down of Christ is His incarnation ; had He not taken flesli

Aug. de on Him, mankind could not have come unto Him. Aug.

Ev"li. 19. ^^ causes a thought how it is that Matthew relates this
sermon to have beeu 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 diff^erent. Why should not Christ repeat once more
what He said before, or do once more what He had done
before? Although another method of reconcihng the two
may occur to us ; nameJy, that our Lord was first with His
disciples alone on sorae more lofty peak of the mountain
when He chose the twelve : that He then desceuded with
them not from the 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; tliat He stood tliere wliile 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 diflFerent 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 Ile taught .^°"''
them, He who had before opened the mouth of the Prophets.
Remig. Wherever it is said that the Lord opened His mouth,
we may know how great things are to follow. Aug. Or, Aug. de
the phrase is introductory of an address longer than ordi- ?f'|''' |°,
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 wili take the trouble to examine with a pious and sober p^'
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 words of Mine and doeth them, I will liken him to
a wise man, i^c.

AuG. The chief good is the only motive of philosophical Aug. De
enquiry ; but whatever confers blessedness, that is the chief ^.'^* j^^'*
good; therefore He begins, Blessed are the poor in spirit.
Id. Augmentation of 'spirit' generally implies insolence and la. de
pride. For in common speech the proud are said to have ?f "|'' l'\
a great spirit, and rightly — for wind is a spirit, and who
does not know that we say of proud men that they are
* swollen,' ' puffed up.' Here therefore by poor in spirit
are rightly understood * lowly,' * fearing God,' not having
a pufFed-up spirit. Chrys. Or, He here calls all loftiness
of soul and temper spirit; for as there are many humble
against their will, constrained by their outward condition,
they have no praise; the blessiug is on those who humble
themselves by their own choice. Thus He begins at once
at the root, pulling up pride which is the root and source of
all evil, setting up as its opposite humility as a firm foun-
dation. If this be well lald, other virtues may be firmly
built thereon ; if that be sapped, whatever good you gatlier

148 GOSFEL ACCORDING TO CHAP. V.

upon it perislies. Pseudo-Chrys. Blessed are the poor in

spirit^, OY, according to the literal rendering of the Greek,

* they who beg/ that the humble may learn that they should

be ever begging at God's almshouse. For there are many

naturally humble and not of faith, who do not knock at

God's almshouse ; but they alone are humble who are so

of faith. Chrys. Or, the poor in spirit may be those who

fear and tremble at God's commandments, whom the Lord

by the Prophet Isaiah commends. Though why more than

simply humble ? Of the humble there may be in this place

Aug. ubi but few, in that again an abundance. Aug. The proud seek

^"^* an earthly kingdom, of the humble only is the kingdom of

Heaven. Pseudo-Chrys. For as all other vices, but chiefly

pride, casts down to hell ; so all other virtues, but chiefly

humility, couduct to Heaven ; it is proper that he that hum-

bles himself should be exalted. Jerome. The poor in spirit

are those who embrace a voluntary poverty for the sake of

Ambros. the Holy Spirit. Ambrose. In the eye of Heaven blessed-

cifs i 16 ^^^^ begins there where misery begins in human estiraation.

Gloss. Gloss. The riches of Heaven are suitably promised to those

i"t<^'" »»• ^jio at this present are in poverty.

5. ^ Blessed are the meek : for they shall inherit
the earth.

Ainbros. Ambrose. Whcn I havc learned contentment in poverty,

c"v"20. ^^ next lesson is to govern my heart aud temper. For

what good is it to me to be without worldly things, unless

I have besides a meek spirit? It suitably foUows, there-

Aug. fore, Blessed are the meek. Aug. The meek are they who

Mont. T.2. ^ssist not wrongs, and give way to evil ; but overcome evil

Ambros. of good. Ambrose. Softeu therefore your temper that you

w 1 sup. -^^ ^^^ angry, at least that you be angry, and sin not. It is

a noble thing to govern passion by reason ; nor is it a less

• The Bened. ed.reads 'beati egeni' verses 4 and 5 according to the Greek;

— and has this inarginal note, ' Hinc all the Latin Fatliers (with single ex-

sequitur hunc Grsece non scripsisse' ception of Hilary on Ps. 118.) foUow-

— but S. Thos. reads ' beati irTiixoi ing the order of the Vulg.

ptochi;' it may be remarlced moreover •> Verses 4 and 5 are transposed in.

that the author foUows the order of the Vulg.

VER. 5. ST. MATTHEW. 149

virtue to check anger, than to be entirely without anger,

siace one is esteemed the sign of a weak, the other of

a strongj mind. Aug. Let the unyielding then wrangle Aug. ubi

and quarrel about earthly and temporal things, the tneek are ^"^"

blessed, for they shall inherit the earth, and not be rooted

out of it ; that earth of which it is said in the Psalms, Thy 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 possessioti, 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 hving. 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

His renewed body. Chrys. Otherwise ; Christ here has

mixed things sensible with things spirituah 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 said, The meek shall inherit the earth, He used Ps. 3(5, 1 1.

these well-known words in conveying His meaning. Gloss. gIos.s. ord.

The meek, wlio have possessed themselves, shall possess

hereafter the inheritance of the Father ; to possess is more

than to have, for we have many things which we lose im-

mediately.

150 GOSPEL ACCORDING TO CHAP. V.

4. Blessed are they that mourn : for they shall he
comforted.

Ambros. Ambrose. When you have done thus much, attained
' *"^' hoth poverty and meekness, rememher that you are a sin-
ner, raourn your sins, as He proceeds, Blessed are they that
mourn. And it is suitahle that the third biessing should be
of those that mourn for sin, for it is the Trinity that forgives
sin. HiLARY. Those that raourn, that is, not loss of kindred,
affronts, or losses, but who weep for past sins. Pseudo-
Chrys. And they who weep for their own sins are blessed,
hut much more so who weep for others' sins ; so should all
teachers do. Jerome. ror the mourning here meant is not
for the dead by common course of nature, but for the dead
in sins and vices. Thus Samuel mourned for Saul, thus the
Apostle Paul mourned for those who had not performed
penance after uncleanness. Pseudo-Chrys. The comfort of
mourners is the ceasing of their mourning; they then who
mourn their own sins shall be consoled when they have
received remittance thereof. Chrys. And though it were
enough for such to receive pardon, yet He rests not His
mercy only there, but makes them partakers of many cora-
forts both here and hereafter. God's raercies are always
greater than our troubles. Pseudo-Chrys. But they also
who raourn for others' sins shall be coraforted, inasrauch as
they shall own God's providence in that worldly generation,
understanding that they who had perished were not of God,
out of whose hand none can snatch. For these leaving to
mourn, they shall be coraforted iu their own blessedness.
Ang, AuG. Otherwise ; raourning is sorrow for the loss of what is
^j^^"' l"^. dear ; but those that are turned to God lose the things that
they held dear in this world ; and as they have now no
longer any joy in such things as before they had joy in, their
sorrow may not be healed till there is formed within thera
a love of eternal things. They shall then be comforted by the
Holy Spirit, who is therefore chiefly called The Paraclete,
that is, ' Comforter \' so that for the loss of their teraporal
Gioss. ap. joys, they shall gain eternal joys. Gloss. Or, by mourn-
Anse ni. ^^^^^ ^^^^ kiuds of sorrow are intended ; one for the raiseries
of this world, one for lack of heavenly things ; so Caleb's

VEll. 6. ST. MATTHEW. 151

daugliter asked botli the upper and the loiver springs. Tliis
kind of mourning none have but the poor and the meek, who
as not loving the world acknowledge themselves miserable,
and therefore desire heaven. Suitablj, 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 raourn 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, buru
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 " ' ^"^*
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 ahvays hunger after works
of righteousness. Pseudo-Chrys. All good which men do
not from love of the good itself is unpleasing before God.
He hungers after righteousness who desires to walk according
to the righteousness of God -, he thirsts after righteousness
who desires to get the knowledge thereof. Chrys, He may
mean either general righteousness, or that particular virtue ^ Kae6\ov
which is the opposite of covetousness. As He was going on "^"''-
to speak of mercy, He shews beforehand of what kind our
mercy should be, that it should not be of the gains of plunder
or covetousness, hence He ascribes to rigliteousness that

153 GOSPEL ACCORDING TO CHAP. V.

which is peculiar to avarice, namely, to hunger and thirst.
HiLARY. The blessedness which He appropriates to those
who hunger and thirst after righteousness shews that the
deep longing of the saints for the doctrine of God shall
receive perfect replenishment in heaven ; then they shall he
filled. Pseudo-Chrys. Such is the bounty of a rewarding
God, that His gifts are greater than the desires of the saints.
Aug. ubi AuG. Or He speaks of food with which they shall be filled at
^"^' this present ; to wit, that food of which the Lord spake, My

food is to do the will qf My Father, that is, righteousness,
and that water of which whoever drinks it shall be in him
a well of water springing up to life eternal. Chrys. Or,
this is again a promise of a temporal reward ; for as covet-
ousness is thought to make many rich, He affirms on the
contrary that righteousness rather makes rich, for He who
loves righteousness possesses all things in safety.

7. Blessed are the merciful : for they shall obtain
mercy.

Gioss. Gloss. Justice and mercy are so united, that the one

°^^' ought to be mingled with the other ; justice without mercy

is cruelty; mercy without justice, profusion — hence He goes

miseri- on to the onc from the other. Remig. The merciful is he

^^^^' who has a sad heart; he counts others' misery his own,

and is sad at their grief as at his own. Jerome. Mercy

here is not said only of alms, but is in every sin of a brother,

Au<T. if ""^e bear one another's burdens. Aug. He pronounces

ubi sup. those blessed who succour the wretched, because they are

rewarded in being themselves delivered from all misery ; as

it follows, /or they shall obtain mercy. Hilary. So greatly

is God pleased with our feelings of benevolence towards all

men, that He will bestow His own mercy only on the mer-

ciful. Chrys. The reward here seems at first to be only

an equal return ; but indeed it is much more ; for human

mercy and divine mercy are not to be put on an equality.

Gioss. ap. Gloss. Justly is mercy dealt out to the merciful, that they

should receive more than they had deserved; and as he

who has more than enough receives more than he who has

Anselni.

VER. 8. ST. MATTHEW. 153

only enough, so the glory of mercy is greater than of tlie
things hitherto mentioned.

8. Blessed are the pure in heart : for they shall
see God.

Ambrose. The merciful loses the henefit of his mercy Ambros.
xinless he shews it from a pure heart ; for if he seeks to "| 22*''
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, Gioss. ap.
because on the sixth day man was created in the image of
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 Hve in
such temperance as is mostly necessary to seeing God, ac-
cording to that of St. Paul, Folloiv peace with all men, and
holiness, ivithout which no man shall see God. For as there
are many merciful, yet unchaste, to shew that mercy alone
is not enough, He adds this concerning purity. Jerome.
The pure is known by purity of heart, for the temple of
God cannot be impure. Pseudo-Chrys. He who in thought
and deed fulfils all righteousness, sees God in his heart, for
righteousness is an image of God, for God is righteousness.
So far as any one has rescued himself from evil, and works
things that are good, so far does he see God, either hardly,
or fully, or sometimes, or always, according to the capa-
bilities of human nature. But in that world to come the
pure in heart shall see God face to face, not in a glass, and
in enigma as here. Aug. They are foolish who seek to see au^.
God with the bodily eye, seeing He is seen only by the ^J"^' '"2
heart, as it is elsewhere written, In singleness of heart seek wisd. 1,1.
ye Him; the single heart is the same as is here called the
pure heart. Id. But if spiritual eyes in the spiritual body Aujt.
shall be able only to see so much as they we now have can ^^^; ^^''
see, undoubtedly God will not be able to be seen of them. Id. aust. de
This seeing God is the reward of faith ; to which end our T"" •• ^-

154 GOSPEL ACCORDING TO CHAP. V.

Acts 15, 9. hearts are made pure by faith, as it is "o-ritten, chansing their

liearts by faith ; but the present verse proves this still more

Augr. de stronp;lv. Id. No one seeino; God can be alive with the life

r 1

Lheram "^^*^ havc on earth, or with these our bodily senses. Unless

xii.26. one die altogcthcr out of this life, either by totally departing
frora the body, or so alienated from carnal lusts that he may
truly saj^ with the Apostle, ivhether in the body or out of the
body, I cannot tell, he is not translated that he should see

Gloss. this visiou. 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 see Ilis face.

9. Blessed are the peacemakers : for they shall be
called the children of God.

Ambins. Ambrose. "When you have made your inward parts clean

ubi iup. ^Yom every spot of sin, that dissensions and contentions may

not proceed from your temper, begin peace within yourself,

Anar. Civ. that so you may extend it to others. Aro. Peace is the

^^Li, XIX. gjgjjj^gss of order ; by order, I mean an arrangement of

things like and unHke, giving to each its own place. And

as there is no man who would uot willingly have joy, so is

there no raan who would not have peace; since even those

who go to war desire notliing more than by war to come

pacifici. to a glorious peace. Jerome. The peacemakers are pro-

nounced blessed, they namely who malic peace first witliin

their own hearts, then between brethreu at variance. For

what avails it to raake peace between others, while in your

Aug. own heart are wars of rebellious vices. Aug. The peace-

jjonj] j 2. roakcrs within theraseh'es are they who having stilled all

disturbances of their spirits, having subjected thera to reason,

have overcome their carnal desires, and becorae the kingdom

of God. Tliere all things are so disposed, that that which

is most chief and exccllent in man, governs those parts

which we have in common with tlie brutes, though they

struggle against it; nay even that in raan which is excellent

is subjected to a yet greater, naraely, the very Truth, the

Son of God. For it would not be able to govern what

is inferior to it, if it were not sul)ject to what is above it.

VER. 10. ST. MATTHEW. 155

And this is tLe peace wliicli is given on eartli to nien of
good will. Id. No man can attain in this life tliat there Au^. Re-
be not in his members a law resisting the law of his mind. ^^^^^*'-
But the peacemakers attain thus far by overcoming the lusts
of the flesh, that in time they come to a most perfect peace.
Psel-do-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.
HiLART. 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 gioss ap.
of highest honour, inasmuch as he who is called the king's ^"^'^1™-
son, is the highest in the king's house. This beatitude is
placed the seventh in order, because in the sabbath shall
be given the repose of true peace, the six ages being passed
away.

10. Blessed are they which are persecuted for
j;hteoi
heaven.

righteousness' sake : for theirs is the kingdom of

Chrys. Blessed are they who suffer persecution for righte-
ousness' sake, that is for virtue, for defending others, for
piety, for all these things are spoken of under the title of
righteousness. This follows the beatitude upon the peace-
makers, that we may not be led to suppose that it is good
to seek peace at all times. Aug. When peace is once firmly Serm. in

Moiu. i. 2.

15G GOSPEL ACCOEDING TO CHAP. V.

establislied within, whatever persecutions he who has been
cast without raises, or carries on, he increases that glory
which is in the sight of God. Jerome. For righteousness'
sake He adds expressly, for raany suffer persecution for their
sins, and are not therefore righteous. Likewise consider how
the eighth beatitude of the true circumcision is terminated
Vid.Phil. by martyrdom. Pseudo-Chrys. He said not, Blessed are

o o o

' they who suffer persecution of the Gentiles ; that we may
not suppose the blessing pronounced on those only who are
persecuted for refusing to sacrifice to idols; yea, whoever
suffers persecution of heretics because he will not forsake
the truth is likewise blessed, seeing he suffers for righteous-
ness. Moreover, if any of the great ones, who seem to be
Christians, being corrected by you on account of his sins,
shall persecute you, you are blessed with John the Baptist.
For if the Prophets are truly martyrs when they are killed
by their own countrymen, without doubt he who suffers
in the cause of God has the reward of martyrdom though
he sufiFers from his own people. Scripture therefore does
not raention the persons of the persecutors, but only the
cause of persecution, that you raay 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 suffer
all things for Christ, who is our righteousness. For these
then also is the kingdom preserved, for they are in the
Aug. contempt of this world poor in spirit. Aug. Or, the eighth
' *"P* beatitude, as it were, returns to the commencement, because
it shews the perfect complete character. In the first then
and the eighth, the kingdom of heaven is named, for the
seven go to make the perfect man, the eighth manifests and
proves his perfectness, that all may be conducted to perfec-
tion by these steps.
Ambros Ambrose. Otherwisc j the first kingdom of heaven was

in Luc. promised to the Saints, in deliverance from the body ; the

VI» £iO» ^ >-^i •

second, that after the resurrection they should be with Christ.
For after your resurrection you shall begin to possess the
earth deHvered from death, and in that possession shall
find comfort. Pleasure follows comfort, and Divine mercy
pleasure. But on whom God has mercy, him He calls, and
he whom He calls, beholds Him that called him. He who

VER. 10. ST. MATTIIEW, 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 ' the
kingdom' mentioned under each beatitude ; for in saying
shall be comforted, shallfind 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 crowned with those things
which depart with this hfe. Aug, The number of these sen- Aug. ubi
tences should be carefully attended to ; to these seven de- ^"^"
grees of blesseduess 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 giveu to fear, which is suitable
for the humble, of whom it is said, Blessed are the poor in
spirit, that is, those who think not high things, but who fear.
The second is piety, which belongs to the meek ; for he who
seeks piously, reverences, does not find fault, does not resist ;
and this is to become meek. The third is knowledge, which
belongs to those that mourn, who have learned to what evils
they are enslaved which they once pursued as goods, The
fourth, which is fortitude, rightly belongs to those who hunger
and thirst, who seeking joy in true goods, labour to turn
away from earthly lusts. The fifth, counsel, is appropriate
for the merciful, for there is one remedy to deliver from so
great evils, viz, to give and to distribute to others. The sixth
is understanding, and belongs to the pure in heart, who with
purged eye can see what eye seeth not. The seventh is
wisdom, and may be assigned to the peacemakers, in whom
is no rebellious motion, but they obey the Spirit. Thus
the one reward, the kiugdom of heaven, is put forth undeb
various names. In the first, as was right, is placed the kiug-
dom of heaven, which is the beginniug of perfect wisdom ;
as if it should be said, The fear of the Lord is the beginning
of wisdom. To the meek, an inheritance, as to those who
with piety seek the execution of a father's wilK To those
that mourn, comfort, as to persons who know what thcy

158 GOSPEL ACCORDING TO CHAr. V.

had lost, and in what they were immersed. To the hungr}-,
plenty, as a refreshmeut to those who labour for salvation.
To the merciful, mercy, that to those who have followed
the best counsel, that may be shewed which they have
shewed to others. To the pure in heart the faculty of see-
ing God, as to men bearing a pure eye to understand the
things of eternity. To the peacemakers, the hkeness of
God. And all these things we believe may be attained in
this life, as we believe they were fulfilled in the Apostles ;
for as to the things after this life they cannot be expressed
in any words.

11. Blessed are ye, when men shall revile you, and
persecute you, and shall say all manner of evil against
you falsely, for My sake.

12. Rejoice, and be exceeding glad : for great is
your reward in heaven : for so persecuted they the
prophets which were before you.

Rabanus. The preceding blcssings were general; He now

begins to address His discourse to them that were present,

foretelling thera the persecutions which they should suffer

Aug. ubi for His name. Aug. It may be asked, what difference there

^"^' is between 'they shall revile you,' and ' shall speak all manner

of evil of you / to revile, it may be said, being but to speak

evil of. But a reproach thrown with insult in the face of

one present is a different thing from a slander cast on the

character of the absent. To persecute includes both open

violence and secret snares. Pseudo-Chrys. But if it be true

that he who offers a cup of water does not lose his reward,

consequently he who has been wronged but by a single word

of calumny, shall not be without a reward. But that the re-

viled may have a claim to this blessing, two things are neces-

sary, it must be false, and it must be for God's sake ; other-

wise he has not the reward of this blessing ; therefore He

Ang. adds, falsely, for My sake. Aug. This I suppose was added

Moiu i^S. bccause of those who wish to boast of persecutions and evil

reports of their shame, and therefore claim to belong to Christ

because many evil things are said of them ; but either these

VER. 11, 12. ST. MAITHEW. 159

are true, or wlien false yet they are not for Chrisfs sake.
Greg. What hurt can you reeeive wheu men detract from Greo:.
you, though you have no defence but only your own con- E°eci,."i.
science ? But as we ought not to stir up wilfully the tongues 9- ^7.
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. Bejoice,
He says, and exult, for your reward is abundant in heaven.
Gloss. Rejoice, that is, in raind, exult with the body, for Gloss. ap.
your reward is not great only but abundant in heaven Aug. ."^^™'
Do not suppose that by heaven here is meant the upper Senn. in
regions of the sky of this visible world, for your reward is j ^"' *
not to be placed in things that are seeu, but by in heaven
understand the spiritual firmament, where everlastiug 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 wheu our good character is
injured by calumny, we rejoice iu 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-Chrys. For by how much any is pleased
with the praise of men, by so much is he grieved with their
evil speaking. But if you seek your glory in heaven, you
will not fear any slanders on earth. Gregory. Yet ought Greg.
we souietimes to check our defamers, lest by spreading evil i,:z"cii,"i.
reports of us, they corrupt the innocent hearts of those who 9- 17.
might hear good from us. Gloss. He invites them to pa- gioss.
tience not only by the prospect of reward, but by example,
when He adds, for so persecuted they the Prophets who were
before you. Remig. For a man in sorrow receives great
comfort from the recollection of the sufferings of others,
who are set before him as an example of patience ; as if He
had said, Eemember that ye are His Apostles, of whom also
they were Prophets. Chrys. At the same time He signifies
His equality in honour with His Father, as if He had said,
As they suffered for My Father, so shall ye suffer for Me.
And in saying, The Frophets who were before you, He
teaches that they themselves are already become Prophcts.

noii occ.

160 GOSPEL ACCORDING TO CHAP. V.

Aug. ubi AuG. Persecuted He says generally, comprehending both re-
proaches and defamation of character.

13. Ye are the salt of the earth : but if the salt
have lost his savour, wherewith shall it be salted ?
it is thenceforth good for nothing, but to be cast out,
and to be trodden under foot of men.

Chrys. When He had dehvered 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 ? He soothes their fears by
minghug 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 fiatter and deal smoothly with men, but, on the contrary,
to be rough aud 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. Hilary. There may be here seen a
propriety in our Lord's lauguage which may be gathered
by considering the Apostles' office, and the nature of
salt. This, used as it is by men for almost every pur-
pose, preserves from decay those bodies which are spriukled
with it ; and in this, as well as in every sense of its
fiavour as a condiment, the parallel is most exact. The
Apostles are preachers of heavenly things, and thus, as
it were, salters with eternity ; rightly called the salt of
the earth, as by the virtue of their teaching, they, as it
were, salt and preserve bodies for eternity. Remig. More-
over, salt is changed into another kind of substance by
three meaus, water, the heat of the suu, and the breath
of the wind. Thus ApostoHcal 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. IGl

up tlie huraours of carnal works, removes tlie fouluess aud
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 humau race is seasoned. Pseudo-Chrys. A doctor
when he is adorned with all the precediug virtues, then is
like good salt, and his whole people are salted by seeing
and hearing hira. Hemig. It should be known, tliat 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
coramitted 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 shali he be
corrected ? Aug. If you by whom the nations are to be Aug.
salted shall lose the kingdom of heaven through fear of m^Iu. i. 6.
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
men can neither give nor take away. Hilary. But if the
doctors having become senseless, and having lost all the
savour they once enjoyed, are unable to restore soundness to
things corrupt, they are become useless ; and are tJience-
forth fit only to be cast out and trodden bij inen. Jerome.
The illustration is taken from husbandry. Salt, though it be
necessary for seasoning of meats and preserving flesh, has
no further use. Indeed we read in Scripture of vanquished
cities sown with salt by the victors, that nothing should
thenceforth grow there. Gloss. When then they who are gIoss. ap.
the heads have fallen away, they are fit for uo use but to be "^*^ "^'
cast out from the office of teacher. Hilary. Or even cast
out from the Church's store rooms to be trodden under foot
by those that walk. Aug. Not he that suffers persecution Aug. ubi

VOL. I. M ^"^*

162 GOSPEL ACCORDING TO CnAP. V.

is trodden under foot of men, but he wlio tlirough fear of
persecution falls away. For we can tread only on what is
below us; but he is no way below us, who however much he
may suffer in the body, yet has his heart fixed in heaven.

14. Ye are the lidit of the world. A citv 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 Hght by which the ignorant are enhghtened.

Pseudo-Chrys. But to Hve well must go before to teach well ;

hence after He had called the Apostles the salt, He goes on

to call them the light of the world. Or, for that salt pre-

serves a thing in its present state that it shoukl not change

for the worse, but that hght brings it into a better state by

enhghtening it ; therefore the Apostles were first called salt

with respect to the Jews and that Christian body which had

the knowledge of God, and which they keep in that know-

ledge; and now hght with respect tothe Gentiles whom they

Aug. ubi bring to the hght of that knowledge. Aug. By the world

"^* here we must not understand heaven and earth, but the men

who are in the world ; or those who love the world for whose

enhghtenment the Apostles were sent. Hilary. It is the

nature of a Hght to emit its rays whithersoever it is carried

about, and when brought into a house to dispel the darkness

of that house. Thus the world, placed beyond the pale of

the knowledge of God, was held in the darkness of ignorance,

tiU the Hght of knowledge was brought to it by the Apostles,

and thenceforward the knowledge of God shone bright, and

from their smaU bodies, whithersoever they went about, light

is ministered to the darkness. Remig. For as the sun sends

forth his beams, so the Lord, the Sun of righteousness, sent

forth His Apostles to dispel the night of the human race.

Chrysost. Mark how great His promise to them, men who

were scarce known in their own country, that the fame of

them should reach to the ends of the earth. The persecutions

which He had foretold, were not able to dim their Hght, yea

they made it but raore conspicuous. Jerome. He instructs

them what should be the boldness of their preaching, that as

VER. 14. ST. MATTHEW. 163

Apostles tliey should not be hidden througli fear, like lamps
under a corn-measure, but should stand fortli Avith 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^ hke
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.
mountain. Aug. Or, the mountain is the great righteousness, ^ '
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, aud 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 oflfered to be contemplated of all men
in admiration of His works. Pseudo-Chrys. How Christ
manifests His saints, suffering them not to be hid, He shews
by another comparison, adding, Neither do men light a lamp
to put it under a corn-measure, but on a stand. Chkys. Or,
in the illustratiun of the city, He signified His own power,
by the lamp He exhorts the Apostles to preach with boldness ;
as though He said, ' I indeed have lighted the lamp, but that
it continue to burn will be your care, not for your own sakes
only, but both for others who shall receive its light and for
God's glory.' Pseudo-Chrys. The lamp is the Divine word,
of which it is said, Thy word is a lamp unto my feet. They ps. 119,
who bght this lamp are the Father, the Son, and tlie Holy '"^-
Spirit. AuG. With what meaning do we suppose the words, Atig.
to put it under a corn-measure, were said ? To express con- " ' ^ P*
cealment simply, or that the corn-measure has a special

M 2

164 GOSPEL ACCORDING TO CHAP. V.

signification ? The putting the larap xmdcr the corn-measure
means the preferring bodily ease and enjoyment to the duty
of preaching the Gospel, and hiding the liglit of good teaching
under teraporal gratification. The corn-measure aptly denotes
the things of the body, whether because our reward shall be
2 Cor. 5, measurcd 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 coru-raeasure, 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 cf
the word, setting the preaching of the truth highest, and sub-
jecting the body beneath it. For the body itself serves to
make doctrine shine more clear, while the voice and other
motions of the body in good works serve to recommend it
to them that learn. Pseudo-Chrys. Or, men of the world
may be figured in the corn-measure as these are empty above,
but full beneath, so worldly men are foolish in spiritual things,
but wise in earthly things, and therefore like a corn-measure
they keep the word of God hid, whenever for any worldly
cause he had not dared to proclaira the word openly, and
the truth of the faith. The stand for the lamp is the Church
Vid. Piiil. which bears the word of life, and all ecclesiastical persons.
' HiLARY. Or, the Lord likened the Synagogue to a corn-
measure, which only receiving within itself such fruit as was
raised, contained a certain measure of limited obedience.
Ainbros. Ambrose. And thercforc let none shut up his faith withiu
11011 occ. ^j^g raeasure of the Law, but have recourse to the Church in
Bede in which the gracc of the sevenfold Spirit shines forth. Bede.
loc. Q cjirist Hiraself has lighted this lamp, when He filled tlie

sens. earthen vessel of human nature with the fire of His Divinity,
which He would not either hide from them that believe, nor
put under a bushel that is shut up under the measure of tlie
Law, or confine within the limits of any one oration. The
lampstand is the Church, on which He set the lamp, when
He afifixed to our foreheads the faith of His incarnation.
Hilary. Or, the lamp, i. e. Christ Hiraself, is set on its stand
when He was suspended on the Cross in His passion, to
give light for ever to those that dwell in the Church ; to give
liyhtf He says, to all that are in the house, Aug. For it

VER. 17 — 19. ST. MATTIIEW. 165

is not absurd if any one will understand the house to be tlie
Church. Or, the house may be the world itself, according to
what He said above, Ye are the light of the world. IIilary.
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.
Psbudo-Chrys. That is, teaching with so pure a light, that
men may not only hear your words, but see your works, that
those whora 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, a^id they shall glorify your Father which
is in heaven. Aug. Had He only said, That they may see Aug,
your good works, He would have seemed to have set up as Mont. i.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 lieaven and
earth pass, one jot or one tittle shall in no wise pass
from the Law, till all be fulfilled.

19. Whosoever therefore shall break one of these
least commandments, and shall teach men so, he shall
be called the least in the kingdom of heaven : but
whosoever shall do and teach them, the same shall be
called great in the kingdom of heaven.

Gloss. Having now exhorted His hearers to undergo all Gioss.
things for righteousness' sake, and also not to hide what they ""^ '
should receive, but to learn more for otheiV sake, that they

IGO GOSPEL ACCORDING TO CHAP. V.

may teach others, He now goes on to tell them -what they
should teach, as though He had been asked, * What is this
which you would not have hid, and for which you would
have all tliings endured ? Are you about to speak any thing
beyond what is written in the Law and the Prophets?' hence
it is He says, Think not that I am come to subrert the Laiv
or the Frophets. Pseudo-Chrys. And that for two reasons.
First, that by these words He might admonish His disciples,
that as He fulfilled the Law, so they shoukl strive to fulfil
it. Secondly, because the Jews would falsely accuse them
as subverting the Law, therefore He answers the calumny
beforehand, but in such a manner as that He should not be
thought to come simply to preach the Law as the Prophets
had done. Eemig. 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
Monl. i. 8. ^^ a double sense; to fulfil the Law, either by adding
something which it had not, or by doing what it com-
ciirys. mands. Chrys, Christ then fulfiUed the Prophets by ac-
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.
An^. AuG. And lastly, because even for thera who were under

Faust. grace, it was hard in this mortal hfe to fulfil that of the Law,
xix. 7. Thou shalt not lust, He being made a Priest by the sacrifice
of His flesh, obtained for us this indulgence, even in this ful-
filling the Law, that where through our iufirraitj' we could
not, we should be strengthened through His perfection, of
whom as our head we all are members. For so I think must be
taken these words, to fulfil the Law, by adding to it, that is,
such things as either contribute to the explanation of the old
glosses, or to enable to keep them. For the Lord has shewed
us that even a wicked motion of the thoughts to the wrong
of a brother is to be accounted a kind of murder. The Lord
also teaches us, that it is better to keep near to the truth
without swearing, than with a true oath to come near to
blasphemy. Id. But how, ye Manicha^ans, do you not receive
the Law and the Prophets, seeing Christ here says, that He
is come not to subvert but to fulfil them ? To this the heretic

lioni
xvi

et seq.

VEK. 17 — 19. ST. MATTHEW. 167

Faustus^ replies, Whose testiraonyis 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 frora
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 raanner also it is, that not Mattliew'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 beUeve
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\iduQ,Q.
sitting at the toll-office, Matthew by name. Who writing of
himself says, ' saw a man,' and not rather ' saw me ?' Augus-
tine ; Matthew does no more than John does, when he says,
Feter turning round saw that other disciple whom Jesus loved;
and it is well known that this is the common manner of
Scripture writers, when writing their own actions. Faustus
again ; But what say you to this, that the very assurance that
He was not come to destroy the Law and the Prophets, was
the direct way to rouse their suspicions that He was ? For
He had yet done nothing that could lead the Jews to think
that this was His object. Augustine ; This is a very weak
objection, for we do not deny that to the Jews who had no
understanding, Christ might have appeared as threatening
the destruction of the Law and the Prophets. Faustus ; But
what if the Law and the Prophets do not accept this fulfil-
ment ? according to that iu Deuteronomy, These command-

" Faustus was of Milevis in Africa, ponent; and in his work against him

and a Bishop and controversialist of he answers him seriatim. In this way

the Manichees. He was a man of con- the treatise of Faustus is preserved.

siderable abilities. Augustine was first to us.
his hearer, and in after years his op-

108 GOSrEL ACCORDING TO CHAP. V.

ments that I give unto thee, thou shalt keep, thou shalt not add
any thing to them, nor take away. Augustine; Here Faustus
does not understand what it is to fulfil the Law, when he
supposes that it must be taken of adding words to it. The
fulfilraent of the Law is love, which the Lord hath given in
sending His Holy Spirit. The Law is fulfilled either when
the things there commanded are done, or when the things
there prophesied come to pass. Faustus ; But ia 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; Li the OldTestament were figuresof things
to come, which, when the things themselves were brought in
by Christ, ought to have been taken away, that in that very
taking away the Law and the Prophets might be fulfilled
wherein it vras written that God gave a New Testament.
Faustus ; Therefore if Christ did say this thing, He either
said it with some other meaning, or He spoke falsely, (which
God forbid,) or we must take the other alternative, He did
not speak it at alh But that Jesus spoke falsely none will
aver, therefore He either spoke it with another meaning, or
He spake it not at all. For myself I am rescued froui the
necessity of this alternative by the Manicheeau belief, which
from the first taught me not to believe all those things which
are read in Jesus' name as having been spoken by Him ;
for that there be many tares which to corrupt the good
seed some nightly sower has scattered up and down through
uearly the vvhole of Scripture. Augustiue; Manichaeus taught
an impious error, that you should receive only so much
of the Gospel as does not couflict with your heresy, and
not receive whatever does conflict with it. We have
Gal. 1, 8. learned of the Apostle that religious caution, Whoever
preaches unto you another Gospel than that ive have
preached, let him be accursed. The Lord also has ex-
plained what the tares signify, not things false mixed
■with the true Scriptures, as you interpret, but men who
are children of the wicked one. Faustus ; Should a Jew
then enquire of you why you do not keep the precepts
of the Law and the Prophets which Christ here declares
He came uot to destroy but to fulfil, you will be driven
either to acccpt an empty superstitiou, or to repudiate

VBU. 17 — 19. ST. MATTHEW. 1G9

tliis chapter as false, or to deny that you are Christ's
disciple. Augustine ; The Catholics are not in any diflficulty
on account of this chapter as though they did not observe
the Law and the Prophets; for they do cherish love to
God and their neighbour, on which hang all the Law and
the Frophets. 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 tliey
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 Chrisfs disciples. He
then who says, that unless Christ had destroyed the Law and
the Prophets, the Mosaic rites would have continued along
with the Christian ordinances, may further affirm, that
unless Christ had destroyed the Law and the Prophets,
He would yet be only promised as to be born, to suffer,
to rise again. But inasmuch as He did not destroy, but
rather fulfil them, His birth, passion, and resurrection are
now no more promised as things future, which were 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
poiuts to as completed. Faustus; Supposing tliese to be
Christ's genuine words, we should enquire what was His
motive for speaking thus, whether to soften the blind hos-
tility of the Jews, who when they saw their holy things trod-
den under foot by Him, would not have so much as given
llim a hearing ; or whether He really said them to in-
struct us, who of the Gentiles should believe, to submit to
the yoke of the Law. If this last were not His design,
then the first must have been; nor was there any deceit
or fraud in such purpose. For of laws there be three
sorts. The first that of the Hebrews, called the law o/Rom. 8, 2.
sin and death, by Paul ; the secoud that of the Geutiles,
which he calls the law of nature, saying, By nature thc Rom. 2,
Gentiles do the deeds of the law ; the third, the law of **

170 GOSrEL ACCORDING 10 CHAP. V.

tiutli, wliicli he naraes, The law of the Spirit of life.

Also there are Prophets somc of the Jews, such as are
Tit. 1, 12. well kiiown ; others of the Gentiles as Paul speaks, A

propJiet of their own hath said; and others of the truth,
Mat. 23, of whom Jcsus speaks, / send unto you wise men and

Q I

prophets. Now had Jesus in the following part of this
Sermoa hrought forward any of the Hebrew observances
to shew how He had fulfilled thera, 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-
raulged of old to Enoch, Seth, and the other righteous
raen, who does not see that He is here speaking of the
Law and Prophcts of truth ? Wherever He has occasion
to spcak 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 Prophcts, that Christ came not to subvert
but to fulfil, is raanifest, to wit, the Law giveu by Moses.
And the distinction which Faustus draws betwecn the
precepts of the righteous raen before Moses, and the
Mosaic Law, aflfirming that Christ fulfilled the one but
annulled the other, is not so. We affirm that the Law
of Moses was both well suited to its temporary purpose, and
was uow not subverted, but fulfiUed by Christ, as will
be seen in each particular. This was not understood by
those who continued in such obstinate error, that they
compelled the Gentiles to Judaize — those heretics,, I raean,
who were called Nazarenes

Pseudo-Chrys. But since all things which should befal
from the very beginning of the world to the end of it, were
in type and figure foresliewn in the Law, that God may not
be thought to be ignorant of any of those things that take
place, He therefore here declares, that hcaven and earth
slioukl not pass till all things thus foreshewn in the Lavv
shoukl have tlieir actual accomplishraent. Remig. Amen
is a Hebrew word, and raay be rendered in Latin, 'vere/
' fidenter,' or ' fiat ;' that is, ' truly,' ' faithfully/ or * so be

VER. 17 — 19. ST. MATTHEW. 171

it' The Lord uses it either because of tlie hardness of
heart of those who were slow to believe, or to attract
more particularly the atteution of those that did believe.
HiLARY. From the expression here used, pass, we may sup-
pose that the constituting elements of heaven aud earth
shall not be annihilated^ Eemig. 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 J^||[; I_"g_
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.
PtABAN. 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
breah the least of these commandments, ^c. And, I sup-
pose, the Lord goes on to reply Himself to the question,
Which are the least commandments? Namely, these which
I am now about to speak. Chrys. He speaks not this of
the old laws, but of those which He was now going to enact,
of which He says, the least, though they were all great. For
as He so oft spoke humbly of Himself, so does He now speak
humbly of His precepts. Pseudo-Chrys. Othervvise; the
precepts of Moses are easy to obey; Thou shalt not kill,
Thou shalt not commit adultery. The very greatness of the
crime is a check upon the desire of committing it ; therefore
the reward of observance is small, the sin of transgression
great. But Christ's precepts, Tliou shalt not he angnj,
Thou shalt not lust, are hard to obey, and therefore in their
reward they are great, in their transgression, ' least.' It is
thus He speaks ^of these precepts of Christ, such as Thou
shalt not be angry, Thou shalt not lust, as ' the least -/ and

* The text of Hil. has ' maxima, ut arbitramur, elementa esse solvenda.'

172 GOSPEL ACCORDING TO CHAP. V.

tlicy who commit tliese lesser sius, are the least in the
kingdom of God ; that is, he who has been angry and
not sinned grievously is secure from the punisliment of
eternal damnation ; yet he does not attain that glory which

Aug. they attain who fulfil even these least. Aug. 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 them, and teaches men so, that is, to do as he does,
shall be called least in the kinydom of heaven. Hence we
raay perhaps conclude, that it is not true that there shall

Gloss.ord. uone be 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. Chrys. Or, when
you hear the words, least in the kingdom qf heaven, imagine
nothing less than the punishment of hell. For He oft uses
the word 'kiugdom,' not only of the joys of heaven, but
of the time of the resurrection, and of the terrible coming

Greo:. of Christ. Gkeg. Or, by the kingdom of heaven is to be

Ev."xii"i. '^nderstood the Church, in which that teacher who breaks
a commandment is called least, because he whose life is
despised, it remaius that his preaching be also despised.
HiLARY. Or, He calls the passion, and the cross, the least,
which if one shall not confess openly, but be ashamed of
them, he shall be least, that is, last, and as it were no man ;
but to him that confesses it He promises the great glory of
a heavenly calling. Jerome. This head is closely connected
■with the precediug. It is directed against the Pharisees, who,
despising the commandments of God, set up traditions of their
own, and means that their teachiug the people would not avail
themselves, if they destroyed the very least comraandment iu
the Law. We may take it in another sense. The learniug
of the master if joined with sin however small, loses him the
highest place, nor does it avail any to teach righteousness, if
he destroys it in his life. Perfect bliss is for him who fulfils

Aug. in deed what he teaches in word. Aug. Otherwise; he who

' ^^^' breaks the least of these commandments, that is, of Moses'

Law, and teaches men so, shall be called the least ; but lie

who shall do (these least), and so teach, shall uot indeed

VER. 20 — 23. ST. MATTHEW. 173

be esteemed great, yet not so little as he who breaks tbem.
That he should be great, he ought to do aud 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 judgnient : 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 Testaraent. Thus He does
not call the Scribes and Pharisees unrighteous, but speaks of
their righteousness. And see how even herein He confirms
the Old Testament that He compares it with the New, for the
greater and the less are ahvays of the same kind. Pseudo-
Chrys. The righteousness of the Scribes and Pharisees are
the commaudments of Moses; but the commandments of
Christ are the fulfilment of that Law. This then is His mean-
ing; Whosoever in addition to the commandments of the Law
shall not fulfil My^ commandments, shall not enter into the
kingdom of heaven. Por those indeed save from the punish-
ment due to transgressors of the Law, but do not bring into the
kingdom; but My comraandments both dehver frora punish-

174 GOSPEL ACCORDING TO CHAP. V.

ment, and bring into the kingclom. But seeing tliat to break
tlie lcast commandments aud not to keep tliem are oiie and
tlie same, why does He say above of him that breaks the com-
mandments, that he shaJl he the least in the kinydom of heaven,
and here of him who keeps them not, that he shall not enter
into the kingdom of heaven ? See how to be the least in the
kiugdom 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 commaudments is, that he
shall indeed be reckoned amoug Christians, yet the least of
them. But he who enters into the kingdom, becomes par-
taker of His kingdom with Christ. Therefore he who does
not enter into the kingdom of heaven, shall not indeed have
a part of Chrisfs glory, yet shall he be in the kiugdom of
heaven, that is, in the number of those over whom Christ
Aug. de reigus as King of heaven. Aug. Otherwise, unless your
Civ Dei, j-jg/iteousness exceed the riyhteousness of the Scribes and
Pharisees, that is, exceed that of those who break what
Mat. 23,3. themselves teach, as it is elsewhere said of them, They say,
and do not ; just as if He had said, Unless your righteous-
ness exceed in this way that ye do what ye teach, you shall
not enter the kingdom of heaven. We must therefore uuder-
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 spoken of that place where none
enters but he who does what he teaches, and this is the
Id. cont. Church as it shall be hereafter. Id. This expression, the
£"^31. kiugdom of heaven, so often used by our Lord, I know not
whether any one would find in the books of the Old Testa-
ment. It belongs properly to the New Testament revelation,
kept for His mouth whom the Old Testaraent figured as
a King that should come to reign over His servants. This
end, to which its precepts were to be referred, was hiddeu
in the Old Testament, though even that had its saints
who looked forward to tlie revelation that should be made.
Gloss. Gloss. Or, we may explain by referring to the way in
non occ. ^^-^[^1^ ^y^q Scribcs aud Pharisees uuderstood the Law, not to

VER. 20 — 22. ST. MATTHEW. 175

the actual contents of the Law. Aug. For alraost all the Aus:. cont.
precepts which the Lord gave, saying, But I say unto you, xiL Vo.
are found in those ancient books. But because they knew
not of any murder, besides the destruction of the body, the
Lord shews thera that every evil thought to the hurt of a
brother is to be held for a kiud of murder. Pseudo-Chrys.
Christ willing to shew that He is the sarae God who spoke
of old in the Law, and who now gives comraandments in
grace, now puts first of all His coraraandments, that oneVid.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 kill, deem it j 20. ^'
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 hfe and
death is subservient to our needs. There reraains, 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 comraandmeut 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 wiUing 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 comraand, like a hilt to one
sraiting with a sword, nor is Sarason otherwise to be ac-
quitted for destroying hiraself along with his eneraies, than
because he was so instructed privily of the Holy Spirit, who
through hira wrought the miracles. Chrys. This, it was
said by them of old tinie, shews that it was long ago that they
had received this precept. He says this that He might
rouse His sluggish hearers to proceed to more sublime pre-
cepts, as a teacher might say to an indolent boy, Know you
not how long time you have spent already in merely learn-
ing to spell? In that, / say unto you, mark the authority
of the legislator, none of the o'.d Prophets spoke thus ; but

176 GOSPEL ACCORDING TO CHAP. V.

ratlier, Thiis saith the Lord. They as servants repeated the
commands of their Lord; Ile as a Son declared the will
of His Father, which was also His own. They preached
to their fellow servants ; He as master ordained a law for
Aug. de His slaves. Aug. There are two different opinions araong
ix. 4 ^'' P^iilosophers concerning the passions of the mind : the Stoics
do not allow that any passion is incident to the wise man;
the Peripatetics aflEirm that they are incident to the wise
man but in a moderate degree and subject to reason ; as,
for example, when mercy is shewn in such a manner that
justice is preserved. But in the Christian rule \ve do not
enquire whether the mind is first afFected with anger or with
sorrow, but vvhence. Pseudo-Chrys. 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
teaching would profit, nor judgments hold, uor crimes be
controlled. So that he who on just cause is not angr\^, is
in sin ; for an unreasonable patience sows vices, breeds care-
lessness, and invites the good as well as the bad to do evil.
Jekomb. Some copies add here the words, without cause ;
but by the true reading'^ the precept is made unconditional,
and anger altogether forbidden. For when we are told to
pray for them that persecute us, all occasion of anger is
taken away. The words without cause then must be erased,
for the wrath of man worketh not the righteousness of God.
Pseudo-Chrys. Yet that anger which arises from just cause
is indeed not anger, but a sentence of judgment. For anger
properly means a feeling of passion; but he whose anger
arises from just cause does not suffer any passion, and is
Aug. Re- rightly said to sentence, not to be angry with. Aug. This
also we affirm should be taken into consideration, what is
being angry with a brother ; for he is not angry with a
brother who is angry at his oflFence. He then it is who
is angry without cause, who is angry with his brother, and
Aug. de not with the oflfence. Id. But to be angry with a brother
xiY 9 ^'' ^^ ^^^^ ^^^ ^^^^^ ^^ °^^y ^^ corrected, there is no man of

* Vid.also in Eph.iv. 31. AujTUstine keep the word on the ground of a " con-

says the same speaking of Greek codd. sensus" of Greek and Latin Fathers

Retract. i. 19. Cassian rejects it too, and Versions. There is an agreenient

Institut. viii. 20. Erasmus, Bengel., of existing MSS. also.
foUow. Vid. Wetstein. in loc, who would

VER. 20 — 22. ST. MATTHEW. 177

sound mind who forbids. Such sort of motions as corae
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 ; 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 Ausr.
this same distinction between the first case here put by the i,"Mo,it
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 clanger of
the council. Some seek the interpretation of this word in
the Greek, and think that Raca means ragged, from the
Greek pdKa, a rag. But more probably it is not a word of
any meaning, but a mere sound expressing the passion of
the mind, which grammarians call an interjection, such as
the cry of pain, 'heu.^ Chrys. Or, Racha is a word signi-
fying contempt, and worthlessness. For where we in speak-
ing to servants or children say, Go thou, or, Tell thou him ;
in Syriac they would say Racha for ' thou.' For the Lord
descends to the sraallest trifles even of our behaviour, and
bids us treat one another with mutual respect. Jerome. Or,
Racha is a Hebrew word signifying 'empty,' 'vain;' as we
might say in the common phrase of reproach, ' empty-pate.'
Observe that He says brother; for who is our brother, but
he who has the same Father as ourselves? PseudoChrys.
And it were an unworthy reproach to him who has in him
the Holy Spirit to call hira ' empty.' Aug. In the third Avg. ubi
case are three things; anger, the voice expressive of anger, ^"^*
and a word of reproach, Thou fool. Thus here are three
difFerent degrees of sin; in the first when one is angry, but
keeps the passion in his heart without giving any sign of it.
If again he sufl^ers any sound expressive of the passion to
escape him, it is more than had he silently suppressed the
rising anger ; and ^f he speaks a word which conveys a
direct reproach, it is a yet greater sin. Pseudo-Chrys. But
as none is empty who has the Holy Spirit, so none is a fool
who has the knowledge of Christ; and if Racha signifies
' erapty,' it is one and the same thing, as far as the meaning
VOL. I. N

178 GOSPEL ACCOKDING TO CHAP. V.

of the word goes, to say llaclia^ or ' tliou fool.' But theie
is a difference in the meauing of the speaker; for Raelia
was a word in common use among the Jews, not express-
iug wrath or hate, but rather in a light careless way express-
ing confideut familiarity, not anger. But you will perhaps
say, if Kacha is not an exprcssion of wrath, how is it thea
a sin ? Because it is said for contention, not for edifica-
tion ; and if we ought not to speak even good words but
for the sake of edification, how much more not such as
Auor. ubi are in themselves bad ? Aug. Here we have tliree arrai2;n-
*"^' meuts, the judgment, the council, and hell-fire, being dif-

ferent stages ascending from the lesser to the greater. For
in the judgment there is yet opportunity for defence ; to
the couucil belongs the respite of the sentence, what time
the judges confer among themselves what seutence ought
to be inflicted ; in the third, hell-fire, condemnation is
certain, and the punishment fixed. Hence is seen what
a difference is between the righteousness of the Pharisees
and Christ; in the first, murder subjects a man to judg-
ment ; in the second, anger alone, which is the least of
the three degrees of sin. Raban. The Saviour here names
the torments of hell, Gehenna, a name thought to be de-
rived from a valley consecrated to idols near Jerusalem,
and filled of old with dead bodies, and defiled by Josiah,
as we read in the Book of Kings. Chrys. This is the
first mention of hell, though the kingdom of Heaven had
been mentioned some time before, wliich shews that the
gift of the one comes of His love, the condemnation of
the other of our sloth. Many thinking this a punishnient
too severe for a mere word, say that this was said figura-
tively. But I fear that if we thus cheat ourselves with
words here, we shall suffer punishraent in deed there.
Think not theu this too heavy a punishraent, w'hen so
many sufferings and sins have their beginning in a word;
a little word has often begotteu a murder, and overturned
whole cities. And yet it is not to be thouglit a little
Avord that denies a brother reason and understanding by
which we are men, and difter from the brutes. Pseudo-
Chrys. In danyer of the council ; that is, (according to
tlie interpretation given l)y tlie Apostlcs in their Con-

VER. 23, 24. ST. MATTHKW. 179

stitutions,) in danger of being one of that Council wliich
condemned Christ^ Hilary. Or, he who reproaches with
emptiness one full of the Holy Spirit, will be arraigued in
the assembly of the Saints, and by their sentence will be
punished for an aflfront agaiust 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 ^"^*
obhges 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-
biished institutions, and introducing foreign ^. Aug. In all Aug. ubi
these three sentences there are some words understood. lu ^^^'
the first indeed, as many copies read without cause, there
is nothing to be supplied. In the second, He who saith
to his brother, Racha, we must supply the words, without
cause ; and again, in Ile 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.

23. Therefore if thou bring thy gift to the altar,
and there rememberest that thy brother hath ought
against thee ;

24. Leave there thy gift before the altar, and go
thy way ; first be reconciled to thy brother, and then
come and ofFer thy gift.

AuG. If it be not lawful to be angry with a brother, or Aug.

Senn. in
Mont. i.
* This remark is uot fc^und in tbe stit. iii. 14. The passage quoted in 10.
Apostolical Coustitutions as we now Matt. xxvi. 18 is found in Cunstit.
have them. The text in question, how- viii. 2 : vid. also Usser. 13issert. ix. ;
ever, is quoted in ii. 32 and 50. So Pearson, Vind. Ign., p. 1. c. 4 fin.
again the comment ou Matt. vi. 3 is ' In this quotation only tlie last

not found in the Constitutions, though sentence is found in Clirys.
the text is quoted; vid. Coteler. in Con-

N 2

180 GOSPEL ACCOIiDING TO CHAP. V.

to say to him Haclia, or Tliou fool, mucli less is it lawful
to keep in the memory anything which might convert
anger into hate. Jekome. It is not, If thou hast ought
against thy brother ; but, If thy brother has ouyht ayainst
thee, that the necessity of reconciliation may be more im-
Atig:. ubi perative. Aug. And he has somewhat against us when
^"^* we have wronged him; and we have somewhat against

him wlien he has wronged us, in which case there were
no need to go to be reconciled to hira, seeing we had
only to forgive him, as we desire the Lord to forgive us.
Pseudo-Chrys. But if it is he that hath done you the
wrong, and yet you be the first to seek reconciliation,
you shall have a great reward. Chrys. If love alone is not
enough to induce us to be reconciled to our neighbour,
the desire that our woi^k should not remain imperfect, and
Greg. especially in the holy place, should induce us. Greg. Lo
in^Ezecii. ^® ^^ ^°*' willing to acccpt sacrifice at the hands of those
vi;i. 9. who are at variance. Hence then consider how great an
evil is strife, which throws away what should be the means
of remission of sin. Pseudo-Chrys. See the mercy of God,
that He thinks rather of man's benefit than of His own
honour ; He loves concord in the faithful more than ofFer-
ings at His altar ; for so loug as there are dissensions among
the faithful, their gift is not looked upon, their prayer is
not heard. Por no one can be a true friend at the same
time to two who are enemies to each other. In like manner,
we do not keep our fealty to God, if we do not love His
friends and hate His enemies. But such as was the ofFence,
such should also be the reconciliation. If you have ofFended
in thought, be reconciled in thought; if in words, be recon-
ciled in words; if in deeds, in deeds be reconciled. For so
it is in every sin, in whatsoever kind it was committed, in
that kind is the penance done. Hilary. He bids us when
peace with our fellow-men is restored, then to return to
peace with God, passing from the love of men to the love
Aug. ubi ofGod; then go and offer thy gift. Aug. If this direction
^"^" be taken hterally, it might lead some to suppose that this

ought indeed to be so done if our brother is present, for
that no long time can be meant when we are bid to leave
our ofFering there before the altar. For if he be absent, or

VEll. 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 lund and sea to seek hira. Wherefore we must
embrace an inward, spiritual sense of the whole, if we would
understand it without involving any absurdity, The gift
vvhich 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
feetj 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 deUver thee to the judge, and the
judge deUver thee to the officer, and thou be cast
into prison.

26. Verily I say unto thee, Thou shalt by no
means come out thence, tiU thou hast paid the utter-
most farthing.

HiLARY. The Lord suffers us at no time to be wanting in
peaceableness of temper, and therefore bids us be reconciled
to our adversary quickly, while on the road of Ufe, lest we
be cast into the season of death before peace be joined be-
tween us. Jerome. The word here in our Latin books is
' consentiens,' in Greek, evvocov, which means, ' kind,' ' bene-
volent.' AuG. Let us see who this adversary is to whom we An<T,
are bid to be benevolent. It may then be either the Devil, ?r"'' ■"
or man, or the flesl\, or God, or His commandments. But ii.
I do not see how we can be bid be benevolent, or agreeing
with the Devil ; for where there is good wiU, there is friend-
ship, and no one wiU say that friendship should be made
with the Devil, or that it is wcU to agree with him, having

182 GOSPEL ACCORDING TO CHAP. V.

once proclaimed war against hira when we renounced him ;
nor ought we to consent with hira, with whom had we never
consented, we had never come into such circumstances.
iPet. 5.8. Jerome. Some, from that verse of Peter, Your adversary
the Devil, S^c. will have the Saviour's command to be, that
we should be merciful to the Devil, not causing him to
endure punishment for our sakes. For as he puts in our
way the incentives to vice, if we yield to his suggestions, he
will be tormented for our sakes. Some follow a more forced
interpretation, that in baptisra we have each of us made
a compact with the Devil by renouncing him. If we observe
this compact, then we are agreeing with our adversary, and
Aug. ubi shall not be cast into prison. Aug. I do not see again how
^^^' it can be understood of man. For how can man be said

to deliver us to the Judge, when we know only Christ as the
Judge, before whose tribunal all must be sisted. How then
can he deliver to the Judge, who has himself to appear before
Him ? Moreover if any has sinned against any by kilhng
him, he has no opportunity of agreeing with him in the way,
that is in this hfe ; and yet that hinders not but that he may
be rescued from judgment by repentance. Much less do I
see how we can be bid be agreeing with the flesh ; for they are
sinners rather who agree with it ; but they who bring it iiito
subjection, do not agree with it, but compel it to agree with
them. Jerome. And how can the body be cast into prison
if it agree not with the spirit, seeing soul and body must go
together, and that the flesh can do nothing but what the soul
Aiig. abi shall command ? Aug. Perhaps then it is God with whom
*"^' we are here enjoiued to agree. He may be said to be our

adversary, because we have departed from Him by sin, and
He resisteth the proud. Whosoever then shall not have
been reconciled in this life with God through the death of
His Son, shall be by Him deUvered to the Judge, that is,
the Son, to whom He has committed all judgment. And
raan may be said to be in the way with God, because He is
everywhere. But if we like not to say that the wicked are
with God, who is everywhere present, as we do not say that
the bhnd are with that Hght which is everywhere around
them, there only remains the law of God which we can
understand by our adversary. For this law is an adversary

VER. 25, £6. ST. MATTHEW. 183

to sucli as love to sin, and is given us for this life tliat it may

be with us in the way. To this we ought to agree quickly,

by reading, hearing, and bestowing on it the suramit of

authority, and that when we understand it, we hate it not

because it opposes our sins, but rather love it because it

corrects them ; and when it is obscure, pray that we may

understand it. Jerome. But from the context the sense is

manifest ; the Lord is exhorting us to peace and concord with

our neighbour ; as it was said above, Go, be reconciled to thy

brother. Pseudo-Chrys. The Lord is urgent with us to hasten

to make friends with our enemies while we are yet in this

life, knowing how dangerous for us that one of our enemies

should die before peace is made with us. For if death bring

us while yet at enmity to the Judge, he will deliver us to

Christ, proving us guilty by his judgment. Our adversary

also delivers us to the Judge, when he is the first to seek

reconciliation ; for he who first submits to his eneray, brings

hira in guilty before God. Hilary. Or, the adversary de-

livers you to the Judge, when the abiding of your wrath

towards hira convicts you. AuG. By the Judge I under- Aus:.

stand Christ, for, the Father hath committed all judgment j„'i,,^X

to the Son ; and by the officer, or minister, an Angel, for, '^'^-

Angels came and ministered unto Him ; and we believe that

He will come with His Angels to judge. Pseudo-Chrys.

The officer, that is, the ministering Angel of punishraent,

and he shall cast you into the prison of hell. Aug, By the Aug. ubi

prison I understand the punishraent of the darkness. And *"^'

that none should despise that punishment, He adds, Verily

I say unto thee, Thou shalt not come out thence till thou hast

paid the very last farthing. Jerome. A farthing is a coiri

containing two raites. What He says then is, ' Thou shalt

not go forth thence till thou hast paid for the sraallest sins.'

AuG. Or it is an expression to denote that there is nothing Aug. ubi

that shall go unpunished; as we say ' To the dregs,' when ^"^^'

we are speaking of any thing so emptied that nothing is left

in it. Or by the Itist farthing may be denoted earthly sins. quaiiian.s.

For the fourth and last eleraent of this world is earth. Paid,

that is, in eternal punishraent; and until used in the same

sense as in that, Sit Thou on My right hand until I ma/(-e Ps. iio, i.

Thy enemies Thy footstool ; for He does not cease to reign

184

GOSPEL ACCORDING TO CHAP. V.

when Ilis encmies are put under His feet. So liere, U7itil
thou hast paid, is as much as to say, Thou shalt never come
out thence, for tliat he is always payingthe very last farthing
while he is enduring the everlasting punishment of earthly
sins. Pseudo-Chrys, Or, If you will make your peace yet
in this world, you may receive pardon of even the heavicst
ofFences; but if once damned and cast into the prison of
hell, punishment will be exacted of you not for grievous sins
only, but for each idle word, which may be denoted by ihe
very last farthing. Hilary. For because charity covereth a
multitude of sins, we shall therefore pay the last farthing of
punishment, unless by the expense of charity we redeem the
fault of our sin. Pseudo-Chrys. Or, the prison is worldly
misfortune which God often sends upon sinners. Chrys.
Or, He here speaks of the judges of this world, of the way
which leads to this judgment, and of human prisons ; thus
not only employing future but present inducements, as those
things which are before the eyes afFect us most, as St. Paul
Roin. 13, also declares, If thou doest evil fear the power,for he bearetk
not the sword in vain.

27. Ye have heard that it was said by them of old
tirue, 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.

Cinys. Chrys. Thc Lord having explained how much is con-

xvli."" tained in the first commandment, namely, Thou shalt not

Aug. kill, proceeds in regular order to the second. Aug. Thou

sYnd io'. ^^^^^^ ^^^^ commit adultery, that is, Thou shalt go no where

but to thy lawful wife. For if you exact this of your wife,

you ought to do the same, for the husband ouglit to go be-

fore the wife in virtue. It is a shame for the husband to say

that this is impossible. Why n^ot the husband as well as the

wife ? And let not him that is unmarried suppose that he

does not break this commandment by fornication ; you know

the price whcrewith you have been bought, you know what

VEll. 27, 28. ST. MATTHEW. 185

you eat and wliat you drink^, tlierefore keep yuurself from
forriications. Forasmuch as all such acts of lust pollute and
destroy God's image, (wliich you are,) the Lord who knows
what is goed for you, gives you this precept that you may
not pull down His temple which you have begun to be. Id. Au^r, cont.
He then goes on to correct the error of the Pharisees, xix" 23.
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 wije, the Jews uuderstood of taking her away, ''
not of committing adultery with her. Jerome. Between
irdOos and TrpoTrdOeia, 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 ofFeuce committed^. When then one looks upon
a woman, and his mind is therewith smitten, there is pro-
passion j 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 wauting. Whosoever, then, looketh on a ivotnan
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 Aujr-
make up a sin ; suggestion either through the memory, or ^j,',',";' '
the present sense; if the thought of the pleasure of in- ^^-
dulgence follows, that is an unlawful thought, and to be re-
strained ; if you consent then, the sin is complete. For
prior to the first consent, the pleasure is either none or very
slight, the consenting to which makes the sin. But if con-
sent proceeds on into overt act, then desire seems to be
satiated and quenched. Aud when suggestion is again re-
peated, the contemplated pleasure is greater, which pi'evious
to habit formed was but small, but uow more difficult to
overcome. Gkeg. But whoso casts his eyes about without Grejr.

Mnl-.

f Nic. inserts here, from the original, The word is more commonly applied to xxi. 2.

' immo queni manduces, queui bibas.' our Lord, as denoting the mode and

•^ In this passage S. .lerorae, who extent in which His soul was affected

seems to have introducird the word pro- by what in oihers became 7ra0oy. In

passio, Trponddeia, into tlieology, uses us passion precedes reason. in Him it

it somewliat,in a senseof his own ; viz. followed, or was a ■KpoTrddiia. Vid. S.

as involving somethingof the nature of Jeronie in Matt. xxvi. 37; Leon. Ep.

sin ; vid.alsoConim, in Ezek. xviii.1,2. 35 ; Damasc. F. O. iii. 20, &c., &c.

u. 1.

18G COSPEL ACCORDING TO CHAP. V.

caution will often be taken with tlie plcasure of sin, and
ensnared by desires begins to wish for what he would not.
Great is the strength of the flesh to draw us downwards,
and the charm of beauty once admitted to tlie heart
through the eye, is hardly banished by endeavour. We must
therefore take heed at the first, we ought not to look
upon what it is unlawful to desire. For that the heart
raay be kept pure in thouglit, the eyes, as being on the
watch to hurry us to sin, shoukl be averted from wanton
looks. Chrys. If you permit yourself to gaze often on
fair countenances you will assuredly be taken, even though
you may be able to command your mind twice or thrice.
For you are not exalted above nature and the strength
of humanity. She too who dresses and adorns herself
for tlie purpose of attracting men's eyes to her, though
her endeavour should fail, yet shall she be punished
hereafter; seeing she mixed the poisou and offered the
cup, though none was found who would drink thereof.
For what the Lord seems to speak ouly to the man, is
of equal application to the woman; inasmuch as whcn
lie speaks to the head, the warning is meant for the
whole body.

29. And if thy right eye ofTend thee, pluck it out,
and cast it from thee : for it is profitable for thee
that one of thy members should perish, and not that
thy whole body should be cast into hell.

30. And if thy right hand offend thee, cut it off,
and cast it from thee : for it is prolitable for thee
that one of thy members should perish, and not that
thy whole body should be cast into hell.

Gioss.non Gloss. Bccause we ought not only to avoid actual sin,
""' but even put away every occasion of sin, therefore having

taught that adultery is to be avoided not in deed only,
but in heart, He next teaches us to cut off the occasions
of sin. Pseudo-Chrys. But if according to that of the
Ps. 38, 3. Prophet, there is no ivhole purt in our hody, it is needful
that we cut off every hmb that we have that tlie punishmeut

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- Au^.
templation, so the hand aptly denotes action. By the eye ^j'|^^' '"
we must understand our most cherished friend, as they i. 13.
are wont to say who would express ardent affection, 'I
love him as my own eye.' And a friend too who gives
counsel, as the eye shews us our way. The 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 you, that is, if it be an hindrance to your true
happiness, cut it off and cast it from you. For if the
right eye was not to be spared, it was superfluous to
speak of the left. The right hand also is to be taken of
a beloved assistant in divine actions, the left hand in
earthly actions. Pseudo-Chrys. Otherwise ; Christ would
have us careful not only of our own sin, but likewise
that even they who pertain to us should keep themselves
from evil. Have you any friend who looks to your matters
as your own eye, or manages them as your own hand, if
you know of any scandalous or base action that he has
done, cast him frbm you, he is an oflfence; for we shall
give account not only of our own sins, but also of such
of those of our neighbours as it is in our power to
hinder. Hilary. Thus a more lofty step of innocence is
appointed us, in that we are admonished to keep free, not
only from sin ourselves, but from such as might touch us

188 UUSPEL ACCORDING TO CHAP. V.

frora witliout. Jerome. Otlierwise; As above He had
placed lust in the looking on a woman, so now the thought
and sense straying hither and thither He calls *the eye.'
By the right hand and the other parts of the body, He
rneans the initial movenients of desire and affectiou.
Pseudo-Chrys. The eye of flesh is the mirror of the inward
eye. The body also has its owu sense, that is, the left
eye, and its own appetite, that is, the left hand. But
the parts of the soul are called right, for the soul was
created both with free-will and under the law of righteous-
ness, that it raight both see and do rightly. But the
nierabers 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 ofi" the sense or appetite of the flesh ; we may
retain the desires of the flesh, and yet not do thereafter,
but we cannot cut off" the having the desires. But wlien
we wilfully purpose and think of evil, then our right
desires and right will ofi^end us, and therefore He bids
us cut them ofi". And these we can cut ofi", because our
will is free. Or otherwise; Every thing, however good in
itself, that ofi^ends ourselves or others, we ought to cut off"
from us. For example, to visit a woman with religious
purposes, this good intent towards lier 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 ofiended, then the
right eye, that is, something in itself good, off^ends me. For
the right eye is good intention, the right hand is good desire.
Gloss. ord. Gloss. Or ; the right eye is the contemplative life which
off^ends by being the canse of indolence or self-conceit, or
iu our weakness that we are not able to support it unmixed.
The riglit hand is good works, or the active life, which
ofiends us when we are ensnared by society and the business
of life. If then any one is unable to sustain the contem-
plative life, let him not slothfully rest from all action ; or on
the other hand while he is taken up with action, dry up the
fountain of sweet contemphition. E,emig. The reason why
tlie right eye and the right hand are to be cast away is
subjoined iu that, For it is better, ^c. Pseudo-Chrys. For
as we are every one members one of another, it is better that
we should be saved without some one of these members.

VER. 31, 32. ST. MAl-THEW. 189

thaa 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 hira 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
ntarry her that is divorced committeth adultery.

Gloss. The Lord had taught us above that our neigh- Gloss.
bour'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, tbat it was because of the
hardness of the hearts of the husbands, not so much sanc-
tioning discord, as checking bloodshed. Pseudo-Ciirys. For
when Moses brought the children of Israel out of Egypt, they
were indeed Hebrevvs in race, but Egyptians in manners.
Aud it was caused by the Gentile manriers that the husband
hated the wife; aud 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. HiLAEY. But the Lord who brought peace and good-
will on earth, would have it reign especially in the matri-
monial bond. Aug. The Lord's command here that a wife Aug.
is not to be put away, is not contrary to the command in the i?",'|,st.
Law, as Mauicbseus affirmed. Had the Law allowed any ^^- 26.
who woukl to put away his wife, to allow none to put away
were indeed the^very opposite of that. But the diflficulty
which Moses is careful to put in the way, shews that he was
no good friend to the practice at all. For he required a bill
of divorcement, the delay and difficulty of drawing out
which would often cool headlong rage and disagreement,
especially as by the Hebrew custom, it was the Scribes
alone who were permitted to use the Ilebrew letterSj in

190

GOSPEL ACCOKDING TO CHAP. V.

which they professed a singular skilh To these then tlie
hiw would send him whora it bid to give a writing of di-
vorcement, when he would put away his wife, who Uicdi-
ating between him and his wife, might set them at one
again, unless in minds too wayward to be moved by coun-
sels of peace. Thus then He neither completed, by adding
words to it, the law of them of old time, nor did He destroy
the Law given by Moses by enacting things contrary to it, as
Manichaeus affirmed; but rather repeated and approved all
that the Hebrew Law contained, so that whatever He spoke
in His own person more than it had, had in view either
explanation, which in divers obscure places of the Law was
greatly needed, or the more punctual observance of its euact-
^"mi in ^^°*^* ^°- ^y interposing this delay in the mode of putting
Moiiui.14. away, the lawgiver shewed as clearly as it could be shewn
to hard hearts, that he hated strife and disagreement. The
Lord then so confirras this backwarduess in the Law, as
to except only one case, the cause of fornication ; every otlier
inconvenieuce which may have place, He bids us bear with
patience in cousideration of the phghted troth of wed-
lock. Pseudo-Chrys. If mc ought to bear the burdens of
Gal. 6, 2. strangers, in obedience to that of the Apostle, Bear ye one
a7iother's burdens, how much more that of our wives and
husbands? The Christian husband ought not only to keep
himself from any defilement, but to be careful not to give
others occasion of defilement ; for so is their sin imputed to
him who gave the occasion. Whoso then by putting away
his wife gives another man occasion of committing adultery,
Aug. is condemned for that crime himself. Aug. Yea more, He
" ' ^"P* declares the man who marries her who is put away an
adulterer. Chrys. Say not here, It is enough her husbaud
has put her away; for even after she is put away she
Aug. continues the wife of him that put her away. Aug. The
^ ' ^"P- Apostle has fixed the hrait here, requiriug her to abstaiu
from a fresh marriage as long as her husband hves. After
his death he allows her to marry. But if the woman may
not marry while her former husband is ahve, much less
may she yield lierself to unlawful indulgences. But this
command of the Lord, forbidding to put away a wife,
is not broken by him who lives with her not carually

Rciiact.

VEK. 31, 32. ST. MATTHEW. 191

but spiritually, in tliat more blessed wedlock of tliose that
keep tliemselves cliaste. A question also liere arises as to
vvliat is tliat fornication wliicli tlie Lord allows as a cause
of divorce; whetlier 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 idoh\try unbelief, and covetousness
idolatry, it is not to be doubted that covetousness is forni-
cation. And if covetousness be fornication, who may say of
any kind of unlawful desire that it is not a kind of forni-
cation ? Id. Yet I would not have the reader think this Au
disputation of ours sufficient in a matter so arduous ; for not ^^iu^^^q
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 carual sin. Id. If any affirm that the only fornication Aust. lib.
for which the Lord allows divorce is that of carnal sin, he ^•^•*^"*'''

' q. ult.

may say that the Lord has spoken of believing husbands and
wives, forbidding either to leave the other except for forni-
cation. Id. Not ouly does He permit to put away a wife Au^.
who commits fornication, but whoso puts awav a wife bv ?f""' '"

. ' ■Muiit.

whom he is driven to commit fornication, puts her away for i. 1(5.
the cause of fornication, both for his own sake and hers.
Id. He also rightly puts away his wife to whom she shall \\vr. de
say, l will not be your wife unless you get me money by q"'!'-
robbery ; or should require any other crime to be done by
hira. If the husl:^and here be truly penitent, he will cut ofF
the limb that offends him. Id. Nothing can be more unjust kw^.
than to put away a wife for fornication, aud yourself to be ^'"|"' '"
guilty of that sin, for then is that happened, Wherein thou i. 16-
juclgest another, thou condemnest thyself. When He says, ^^°'"-^'^
And He who marrieth her who is put away, committeth adul-
tery, a question arises, docs the womau also in this cuse

192 GOSPEL ACCOHDING TO CHAP. V.

commit adultery? For tlie Apostle directs eitlier tliat slie
remain unmarried, or be recouciled to her husband. There
is this difference in the separation, namely, which of them
was the cause of it. If the wife put away the husband and
marry another, she appears to have left her first husband
with the desire of change, which is an adulterous thought.
But if she have been put away by her husband, yet he who
marries her commits adultery, how can she be quit of the
same guilt ? And further, if he who marries her comraits
adultery, she is the cause of his committing adultery, which
is what the Lord is here forbiddiug.

33. Again, ye have heard that it hath been said by
them of old time, Thou shalt not forswear thyself, but
shalt perform unto the Lord thine oaths :

34. But I say unto you, Swear not at all ; neither
by Heaven ; for it is God's tbrone :

35. Nor by the earth ; for it is Llis footstool :
neither by Jerusalem ; for it is the city of the great
King.

36. Neither shalt thou swear by thy head, because
tbou canst not make one hair wbite or black.

37. But let your communication be, Yea, yea ;
Nay, nay : for whatsoever is more than these cometh
of evih

Glo<;s. Gloss. The Lord has hitherto taught to abstain from in-

non occ. juring our neighbour, forbidding anger with murder, hist
with adultery, and the putting away a wife with a bill of
divorce. He now proceeds to teach to abstain from injury
to God, forbidding not only perjury as an evil in itself, but
even all oaths as the cause of evil, saying, Ye have heard it
said by them of old, Thou shalt not forswear thijseJf. It is
c. 19, 12. written in Leviticus, Thou shalt not forsioear thyself in My
name; and that they should not make gods of the creature,
thev are commanded to render to God their oaths, and not
to swear by any creature, Reyider to the Lord thy oaths ; that
is, if you shall have occasion to swear, you shall swear by

VER. 33 — 37. ST. MATTHEW. 193

the Creator and not by the creature. As it is writteii in
Deuteronomy, Thou shalt fear the Lord thy God, and shalt c 6, 13.
swear hy His name. Jkrome. 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 thau to dsemons. Pseudo-Chrys. For
no mau cau 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 p*"''
it who uses no oath, than he who is ready to swear on every xix. 23.
occasiou, 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 ; Vf ""/ ^"
iuasmuch as he who swears not at all cannot forswear him- 17.
self. But as to call God to witness is to swear, does not the
Apostle break this commandment when he says several times
to the Galatians, The things which I write unto you, behold, Gal.1,20
before God, I lie not. So the Romans, God is my witness, ^^°'"" ^'^"
whom I serve in my spirit. Uuless perhaps some oue may
say, it is no oath uuless I use the forin 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 distinctiou ; yet
the Apostle has used eveu this form, / die daily, by your 1 Cor. 15,
boasting. Tiiat this does not mean, your boasting has caused ^^"
my dying daily, but is au oath, is clear from the Greek,
which is vrj tt^v v[ierepav Kav^xr^a-iv. Id. But what we coukl Aua:. de
not uuderstand by mere words, from the conduct of the saints j/"' '"^"
we may gather in what sense should be understood what
might easily be drawn the coutrary way, unless explaiued by
example. The Apostle has used oaths iu his Epistles, and by
this shews us how that ought to be talien, / say unto you,
Swear not at all, namely, lest by allowing ourselves to swear
at all we come to readiness iu swearing, from readiness we
come to a habit of swearing, aud from a habit of swearing we
fall into perjury. And so the Apostle is not fouud to have
used an oath but only in writing, the greater thouglit and
caution which that requires not allowing of slip of the tongue.

VOL. I. O

19J! GOSPEL ACCORDING TO CHAP. V.

Yet is tlie LorcTs command so universal, Swear not at all,
that He would seem to have forbidden it even in vifriting.
But since it would be an impiety to accuse Paul of having
violated this precept, especially in his Epistles, we must un-
derstand the word at all as implying that, as far as lies in
your power, you should not make a practice of swearing, not
aim at it as a good thing in which you shoukl take delight.
Aug. Id. Therefore in his writings, as writing allows of greater
Faust. 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 frora
all swearing whatever. Jerome. Lastly, consider that the
Saviour does not here forbid to swear by God, but by the
Heaven, the Earth, by Jerusalem, by a man's head. For
this evil practice of swearing by the elements the Jews had
always, and are thereof often accused in the prophetic
writings. For he who swears, shews either reverence or
love for that by which he swears. Thus when the Jews swore
by the Angels, by the city of Jerusalem, by the temple and
the elements, they paid to the creature the honour and wor-
ship belonging to God ; for it is commanded in the Law
Aug. that we should not swear but by the Lord our God. Aug.
Moiu '" ^^ ' ■'■* ^^ added, By the Heaven, ^c. because the Jews did
j. 17. not consider themselves bound when they swore by such
things. As if He had said, When you swear by the Heaven
and the Earth, think not that you do not owe your oath
to the Lord your God, for you are proved to have sworn
by Him whose throne the heaven is, and the earth His foot-
stool ; which is not meant as though God had such limbs
set upon the lieaven and the eartli, after the manner of
a man who is sitting ; but that seat signifies God^s judg-
ment of us. And since in the whole extent of this universe
it is the heaven that has the highest beauty, God is said to
sit upon the heavens as shewing divine power to be more
excellent than the most surpassing show of beauty; and He
is said to stand upon the earth, as putting to lowest use
a lesser beauty. Spiritually by the heavens are denoted holy
souls, by the earth tlie sinful, seeing He that is spiritual
2, 15. judaeth all thinqs. But to the sinner it is said, Earth thou

VER. 33 — 37. ST. MATTHEW. 195

nrt, and unto earth thou shalt 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 hy Jerusalem,
for it is the city of the Great King ; this is better said than
* it is Mine ;' though it is understood to mean the same.
And because He is also truly Lord, whoso swears by Jeru-
salem, owes his oath to the Lord. Neither by thy head.
What could any think more entirely his own property than
his own head? But how is it ours when we have not power
to make one hair black or white? Whoso then swears by
his own head also owes his vows to the Lord ; and by this
the rest may be understood. Chrys. Note how He exalts
the elements of the world, not from their own nature, but
from the respect which they have to God, so that there is
opened no occasion of idolatry. Rabanus. Having 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. Htlary. 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 aud their conversation are ever preserved in truth. Je-
ROME. Therefore EvangeHc verity does not admit an oath,
since the whole discourse of the faithful is instead of an
oath. AuG. And he who has learned that an oath is to be Aug. ubi
reckoned not among things good, but among things neces- ^"P*
sary, will restrain himself as much as he may, not to use an
oath without necessity, unless he sees men loth to believe
what it is for their good they should believe, without the
confirmation of an oath. Tliis then is good and to be de-
sired, that our conversation be only, yea, yea ; nay, nay ; for
what is more than this cometh of evil. That is, if you are
compelled to swear, you know that it is by the necessity
of their weakness to whom you would persuade any thing;
which weakness is surely an eviL What is more than this
is thus evil; not that you do evil in this just use of an oath

196 GOSrEL ACCORDING TO CHAP. V.

to persuade another to sometliing beneficial for liira ; but it
is an evil in him whose weakness thus obliges you to use
an oath. Ciirys. Or ; of evil, that is, from their weakuess
to whom the Law permitted the use of an oath. Not that
by this the old Law is signified to be from the Devil, but
He 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 :
but whosoever shall smite thee on thy right cheek,
turn to him the other also.

40. And if any man will sue thee at the law, and
take away thy coat, let him have thy cloak also.

41. And whosoever shall compel thee to go a mile,
go with him twain.

42. Give to him that asketh thee, and from him
that would borrow of thee turn not thou away.

Gloss. non Gloss. The Lord having tauglit that we are not to offer
*"^"' injury to our neighbour, or irreverence to the Lord, now

proceeds to shew how the Christian should demean liimself
Aug. cont. to those that injure him. Aug. This law, Eye for eye, tooth
xbc"^25. /^^ tooth, was enacted to repress the flames of mutual hate,
and to be a check on their undisciphned spirits. For who
when he would take revenge, was ever content to return just
so much harm as he had received ? Do we not see men who
have suffered some trifling hurt, straightway plot raurder,
thirst for blood, and hardly find evil enough that they can
do to their enemies for the satisfying their rage ? To this
immeasured and cruel fury the Law puts bounds when it
enacts a lex talionis ; that is, that whatever wrong or hurt
any man has done to another, he should suffer just the same
iu return. This is not to encourage but to check rage ; for
it does not rekindle what was extinguished, but hinders the
flames ah-eady kindled from further spread. It enacts a just

VER. 38 — 42. ST. MATTHEW. 197

retaliation, properly due to him who has suffered the wrong.

But that mercy forgives any debt, does not make it unjust

that payment had been sought. Since then he sins who

seeks an unmeasured vengeance, but he does not sin who

desires only a just one; he is therefore further from sin who

seeks no retribution at all. I might state it yet thus; It

was said to them of old time, Thou shalt not take unequal

retaHation ; But I say unto you, Ye shall not retahate ; this

is a completiou 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 commatids of the Law could not stand. For if accord-

ing to the Law we begin all of us to render evil for evil^ we

shall all become evil, since they that do hurt abound. But

if according to Christ we resist not evil, though they that

are evil be not amended, yet they that are good remain good.

Jerome. Thus our Lord by doing away all retaliation, cuts

off the beginnings of sin. So the Law corrects faults^ the

Gospel removes their occasions. Gloss. Or it may be said gIoss. non

that the Lord said this, adding somewhat to the righteous- «cc

ness of the old Law. Aug. For the righteousness of the Aug.

Pharisees is a less righteousness, not to transgress the mea- ^®'''"* 1"

° ' _ _ , ° , Mont. 1.

sure of equal retribution ; and this is the beginning of peace ; 19.
but perfect peace is to refuse all such retribution. Be-
tween that first manner then, which was not according to
the Law, to wit, that a greater evil should be returned for
a less, and this which the Lord enjoins to make His dis-
ciples perfect, to wit, that no evil should be returned for evil,
a middle place is held by this, that an equal evil should be
returned, which was thus the passage from extremest discord
to extremest peace. Whoso then first does evil to another
departs furthest from righteousness ; and who does not first
do any wrong, but when wronged repays with a heavier
wrong, has departed somewhat from extreme injustice; he
who repays only what he has received, gives up yet some-
thing more, for it were but strict right that he who is the
first aggressor should receive a greater hurt than he inflicted.
This rightcousuess thus partly beguu, Ile perfects, who is

198 GOSPEL ACCORDING TO CHAP. V.

come to fulfil the Law. The two steps that intervene He
leaves to be understood ; for there is who does not repay so
much, but less ; and there is yet above him, he who repays
not at all j yet this seems too little to the Lord, if you be uot
also ready to sufFer wrong. Therefore He says not, Render
not evii for evil, but, Resist not against evil, not only repay
not what is offered to you, but do not resist that it should
not be done to you. For thus accordingly He explains
that saying, If any man smite thee on thy right cheek,
offer to him the left also. Which as beiug 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 endure more. The Lord then, the Phvsician 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

A'ig. de and of perfect health in virtue. Id. The things which
are done by the Saints in the New Testament profit for
examples of understanding those Scriptures which are mo-
delled into the form of precepts. Thus we read in Luke ;

Luke 6, IVhoso smiteth thee on the one cheek, turn to him the
other also. Now there is no example of patience more
perfect than that of the Lord; yet He, when He was

John 18, smitten, said not, * Behold the other cheek,' but, If I
have spoken amiss, accuse Me wherein it is amiss ; hut if
well, why smitest thou Me ? hereby shewing us that that

An^. turning of the other cheek should be in the heart. Id.

Mont. i. ^o"^" ^1^6 Lord was ready not only to be smitten on the

l^- other cheek for the salvation of men, but to be crucified

with His whole body. It may be aslced, What does the
right cheek expressly signify ? As the face is that whereby
any man is known, to be smitten on the face is accord-
ing to the Apostle to be contemned and despised. But
as we cannot say 'right face,' and 'left face,' and yet we
have a name twofold, one before God, and one before the
world, it is distributed as it were into the right cheek, and
left cheek, that whoever of Christ's disciples is despised
for that he is a Christian, may be ready to be yet morc

MLMidac,
15

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 -^^^'^^' |"
compassion, than that our own should be soothed by 20.
others' pain. For that retribution wliich tends to cor-
rection Is not here forbidden, for such is indeed a part of
mercy; nor does such intention hinder that he, who seeks
to correct another, is not at the same time ready himself
to take more at his hands. But it is required that he
should inflict the punishment to whom the power is given
by the course of things, and with such a mind as the father
has to a child in correcting him whom it is impossible he
should hate. And holy men have punished some sins with
death, in order that a wholesome fear might be struck into
the living, and so that not his death, but the Ukelihood of
increase of his sin had he iived, was the hurt of the criminak
Thus Elias 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.
But after He had inculcated love of their neighbour, and
had given them the Holy Spirit, there wanted not in-
stances of such vengeance ; as Ananias and his wife who
fell down dead at^the words of Peter, and the Apostle Paul
delivered some to Satan for the destruction of the flesh.
Yet do some, with a kind of blind opposition, rage against
the temporal punishments of the Old Testament, not know-
ing with what mind they were iuflicted. Id. But who Au<r.
that is of sober miud would say to kings, It is nothing jy^"''^

200 GOSPEL ACCOKDING TO CIIAP. V.

of your concern who will live religiously, or who profanely ?
It cannot even be said to them, that it is not their con-
cern \vho will live chastely, or who unchastely. It is in-
deed better that men shoukl be led to serve God by right
teaching than by penalties ; yet has it benefited many, as
experience has approved to us, to be first coerced by pain
and fear, that they might be taught after, or to be made
to conform in deed to what thcy had learned in words.
The better men indeed are led of love, but the more part
of men are wrought on by fear. Let them learn in the
case of the Apostle Paul, how Christ first constrained, aud
Aiiz. after taught him. Id. Therefore in tliis kind of injuries
M oiit T ^^^ich are wont to rouse vengeance Christians will observe
iio. such a mean, that hate shall not be caused by the injuries

they may receive, and yet wholesome correction be not
foregone by Him who has right of either counsel or
power. Jerome. Mystically interpreted ; When we are
smitten on the riglit cheek, He said not, offer to him
thy left, but the otlier ; for the righteous has not a left.
That is, if a heretic has smitten us in disputation, and
would wound us in a right hand doctrine, let him be met
Aug. with another testimony from Scripture. Aug. The other
" ' ''"^" kind of injuries are those in which full restitution can
be made, of which there are two kinds ; one rehites to
money, the other to work; of the first of these it is Ile
speaks when He continues, Whoso will sue thee for thy
coat, let him have thy cloak likewise. As by the cheek
are denoted such injuries of the wicked as admit of no
restitution but revenge, so by this similitude of the gav-
ments is denoted such injury as admits restitution. And
this, as the former, is rightly taken of prcparation of
the heart, not of the show of the outward action. And
what is commanded respecting our garments, is to be
observed in all things that by any right we call our own
iu worklly property. For if the command be expressed in
these necessary articles of Hfe, how much more does it
hold in the case of superfluities and luxuries ? And
when He says, Ile who will sue ihee, He clearly intends
to include every thing for which it is possible that we
should be sued. It may be made a qucstion whetber it

VER. 38 — 42. ST. MATTHEW. 201

is to be understood of slaves, for a Christian ought not to
possess his slave on the sarae footing as his horse; though
it mi";ht be that the horse was Avorth the more monev. And
if your slave have a milder master in you than he would
have in him who seeks to talie him from vou, I do not know
tliat he ought to be given up as lightly as your coat.
Pseudo-Chrys. For it were an unworthy thing that a be-
liever shouhl stand in his cause before an unbeheving judge.
Or if one who is a believer, though (as he must be) a
woi^klly 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 workl, Fiirther, every kiwsuit 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 niight have
intended nothing of the sort. Aug. Tlie Lord here forbids hw^.
His disciples to have lawsuits with others for worklly pro- yg"^"'^*
perty. Yet as the Apostle allows such liind of causes to
be decided between brethren, and before arbiters who are
brethren, but utterly disallows them without the Clmrch, it
is manifest what is conceded to infirmity as pardonable.
Greg. There are, who are so far to be endured, as they rob Greg.
us of our worklly goods; but there are whom we ought to .^"'j' ^^3
hinder, and that without breaking the law of charity, not
only that we may not be robbed of wliat is ours, but lest
they by robbing others destroy themselves. We ought to
fear much more for the men who rob us, than to be eagcr
to save the inanimate things tliey take from us. When
peace with our neighbour is banislied the heart on the mat-
ter of worldly possessions, it is plain that our estate is more
loved than our neighbour.

AuG. The third kiud of wrongs, which is in th.e matter of Au.nf.
labour, consists of both such as admit restitution, and such 'i?r""!.' '"
as do not — or withNor without revenge — for he who forcibly i. l^-
presses a man's service, and makes him give him aid against
his will, can eilher be punished for his crime, or return the
labour. In this kind of wrongs then, the Lord teaches that
tlie Christian mind is raost patient, and prepared to endure
yet more thau is ofTcred; IJ a nian constrain thee to go ivith

202 GOSPEL ACCORDING TO CHAP. V.

hiin a mile, go loith him yet other two. This likewise is
raeant not so much of actual service witli your feet, as of
riirys. readiness of mind. Chrys. The word here used signifies to
xviii. drag unjustly, without cause, and with insult. Aug. Let us
Aug. ubi suppose it therefore said, Go with him other two, that the
number three might be completed ; by which number per-
fection is signified ; that whoever does this might remember
that he is fulfilling perfect righteousness. For which reason
He conveys this precept under three examples, and in this
third example, Ile adds a twofold measure to the one single
measure, that the threefold number may be complete. Or
"we may so cousider as though in enforcing this duty, He
had begun with what was easiest to bear, and had advanced
gradually. For first He comraanded 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 ah'eady received. Secondly, to him that would
take your coat, He bids you part with your cloak, [oy garment,
as some copies read,) which is either just as great a loss, or
perhaps a little greater. In the third He doubles the ad-
ditional wroug which He would have us ready to endure.
And seeing it is a small thing uot to hurt unless you further
shew kindnesses, He adds, To him that asketh of thee, give.
PsEUDO-CHRys. Because wealth is not ours but God's ;
God would have us stewards of His wealth, and not lords.
Jerome, If we understand this only of alms, it cannot stand
with'the estate of the most part of men who are poor; even
the rich if they have been always giving, will not be able to
Aug. ubi continue always to give. Aug. Therefore, He says not,
s"P- i Give all things to him that asks ;' but, Give to every one

that asketh; that you should only give what you can give
honestly and rightly. For what if one ask for raoney to em-
ploy in oppressing the innocent man ? What if he ask your
consent to unclean sin? We must give then only what will
hurt neither ourselves or others, as far as man can judge;
and when you have refused an inadraissible request, that you
may not send away erapty hira that asked, shew the righteous-
ness of your refusal ; and such correction of the unlawful pe-
Aug. titioner will often be a better gift than the granting his suit.
^xlrz'. -^^- ^^^ with more benefit is food takeu from the hungry, it'

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 vvealth of doctrine : wealth which never
fails but the more of it is given away, the more it abouuds.
AuG. That He commands^ And from him that would borroiv Aug.
of thee, turn not away, must be referred to the mind ; for j^|^™' |"
God loveth a cheerful giver. And every one that receivesj 20.
indeed borrows, though it is not he that shall pay, but God, ^ ^J^^'
who restores to the merciful many fold. Or, if you Hke
to understand by borrowing, only taking with promise to
repay, we must understand the Lord^s command as em-
bracing both these kiuds 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 aivay, that is, do not
be therefore backward to lend, as though, because man shall
lepay you, therefore God shall not; for what you do by
God's command cannot be without fruit. Pseudo-Chrys.
Christ bids us lend but not on usury; for he who gives on
such terms does not bestow his own, but takes of another ;
he looses from one chain to bind with many, and gives not
for God's righteousness sake, but for his own gain. For
money taken on usury is like the bite of an asp ; as the asp's
poison secretly consumes the Hmbs, so usury turns all our
possessions into debt. Aug. Some object that this command Aug.
of Christ is altogether inconsistent with civil life in Common- {^l^%
wealths ; Who, say they, would suffer, 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? But these
precepts of patience are to be observed in readiness of the
heart, and that mercy, not to return evil for evil, must be
always fulfilled by the wilL Yet must we often use a merci-
ful sharpness in dealing with the headstrong. And in this
way, if the earthly ^commonwealth will keep the Christian
commandments, even war will not be waged without good
charities, to the estabHshing among the vanquished peaceful
harraony of godHness and righteousuess. For that victory is
beneficial to him from whom it snatclies Hcence to siu;
siuce nothing is more unfortunate for sinners, than the good

204 GOSPEL ACCOKDING TO CHAP. V.

fortune of their sins, which nourishes an impunity that
brings punishment aftcr it, and an evil will is strengthened,
as it were some internal encmy.

43. Ye have heard that it hath been said, Thou
shalt love thy neighbour, and hate thine enemy.

44. But I say unto you, Love your enemles,
bless them tliat curse you, do good to them that
hate you, and pray for theiu which despitefully use
you and pcrsecute you ;

45. That ye may be the children of your Father
which is in heaven : for He maketh His sun to
rise on the evil and on the good, and sendeth rain
on the just and on the unjust.

46. For if ye love thcm which love you, what
reward have ye ? do not evcn the Publicans the
sanie ?

47. And if ye salute your brethren only, what
do ye more than others ? do not even the Pub-
hcans so ?

48. Be ye therefore perfect, even as your Father
which is in heaven is perfect.

Gloss. Gloss. The Lord has taught above that we must not

non occ. j.esist one who offers any injury, but must be ready even

to suffer more ; He now further requires us to shew to

them that do us wrong both love and its effects. And

as thc things that have gone before pertain to the com-

pletion of the rightcousness of the Law, in hke manner

this last precept is to be referrcd to the complction of the

law of love, which, according to the Apostle, is the fulfining

Aug. cle of the Law. Aug. That by the command, Thou shalt

Doctr. igyQ ijiy ncighbour, all mankind were intended, the Lord

i. 30. ' shewed in tlie parable of the man who was left half dead,

which teachcs us that our ncighbour is every one who

may happcn at any time to stand in need of our ofhccs

of mercy; and this who does uot see must be denied to

TER. 43 48. ST. MATTHEW. 205

none, when the Lord says, Do (jood to them that hate
you. Id. That there were degrees in the righteousness Ausf.
of the Pharisees which was under the old Law is seen ]yjo"J' |
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. In. I ask the Manichoeans why Aug.
they would have this pecuhar to the INIosaic Law, that p^ust.
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 Ilis
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 shoukl have hated nothing
but vice. Such the Lord corrects as He proceeds, sayiug,
I say unto 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.
Gloss. But it should be known, that ia the whole body of Gloss.
the Law it is no where writteu, Thou shalt hate thy enemy. °^
But it is to be referred to the tradition of the Scribes, wlio
thought good to add this to the Law, because the Lord
bade the children of Israel pursue their enemies, and
destroy Amalek from under heaven. Pseudo-Chrys. As
that, Thou shalt not lust, was not spoken to the flesh,
but to the spirit, so in this the flesh indeed is not able
to love its enemy, but the spirit is able; for the love
and hate of the flesh is in the sense, but of the spirit is
iu the undcrstanding. If then we feel hate to one who

206 GOSPEL ACCORDING TO CHAP. V,

has wronged us, and yet will not to act upon that feeling,
kuow that our flesh hates our enemy, but our soul loves

Greg. him. Greg. Love to an enemy is then observed when

xxii. 11. we are not sorrowful at his success, or rejoice in his fall.
We hate him whom we wish not to be bettered, and
pursue with ill-wishes the prosperity of the man in whose
fall we rejoice. Yet it may often happen that without
any sacrifice of charity, the fall of an enemy may gladden
us, and again his exaltation make us sorrowful without
any suspicion of envy; when, namely, by his fall any
deserving man is raised up, or by his success any un-
deservedly depressed. But herein a strict measure of
discernment must be observed, lest in following out our
own hates, we hide it from ourselves under the specious
pretence of others' benefit. We should balance how much
we owe to the fall of the sinner, how much to the justice
of the Judge. For wheu the Almighty has struck any
hardened sinner, we must at once magnify His justice as
Judge, and feel with the other's suffering who perishes.

Gloss.ord. Gloss. Thcy who stand agaiust 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 tliem that luite you; and prays for them,
as it is, Pray for them that persecute you and accuse you
fulsely. Jerome. Many measuring the commandments of
God by their own weakness, not by the strength of the
saints, hold these commands for impossible, and say that
it is virtue enough not to hate our enemies; but to love
them is a comraand beyond human nature to obey. But
it must be understood that Christ enjoins not impossibilities
but perfection. Such was the temper of David towards
Saul and Absalom; the Martyr Stephen also prayed for

Rom. 9, 3. his enemies while they stoned him, and Paul wished him-
self anathema for the sake of his persecutors. Jesus both

Luke 23, taught and did the same, saying, Father, forgive them,
for they hnow not what they do. Aug. These indeed

Enchir. arc examples of the perfect sons of God; yet to this

• shoukl every beHever aim, and 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 mnltitudes whieh we believe are heard when they

pray, Foryive us our debts, as we forgive our debtors.

Id. Here arises a question, that this commandment ofAug.

the Lord, by which He bids us pray for our enemies, Mont'h

seems opposed by many other parts of Scripture. In 21.

the Prophets are found many iraprecations upon enemies ;

such as that in the 108th Psalm, Let his chihlren be Ps. 109, R

orphans. But it should be known, that the Prophets are

wont to foretel things to corae 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 1 Joim

for it ; plainly shewing, that there are some brethren for ' *

whora he does not bid us pray ; for what went before was,

If any know his brother sin a sin, ^c. Yet the Lord bids

us pray for our persecutors. This question can only be

resolved, if we admit that there are some sins in brethren

more grievous than the sin of persecution in our enemies.

For thus Stephen prays for those that stoned him, because

they had not yet believed on Christ ; but the Apostle Paul 2 Tim.

does not pray for Alexander though he was a brother, but '

had sinned by attacking the brotherhood through jealousy.

But for whom you pray not, you do not therein pray

against hira. What must we say then of those against

whora we know that the saints have prayed, and that not

that they should be corrected, (for that would be rather

to have prayed for thera,) but for their eternal daranation;

not as that prayer of the Prophet against the Lord's

betrayer, for that is a prophecy of the future, not an ira-

precation of punishraent ; but as when we read in the

Apocalypse the Martyrs' prayer that they may be avenged. Rev.6, lo.

But we ought not to let this affect us. For who raay

dare to affirra that they prayed against those persons them-

selves, and not against the kingdom of sin ? For that woukl

be both a just and a merciful avenging of the Martyrs,

to overthrow that kingdora of sin, under the continuance

of which they endured all those evils. And it is overthrown

by correction of some, and daranation of such as abide in

sin. Does not Paul seem to you to have avenged Stephen

on his own body, as he speaks, I chastise my body, and bring 1 Cor.

9, 27.

208

GOSPEL ACCORDING TO

CHAP. V.

Hil.

QuSESt.

V. et
N . Test.
q. 68.

ratione

Aiip'.
Serin. in
Mont.
i. 23.

Mal. 4, 2.

Aug.
ubi sup.

it into subjection. Pseudo-Aug. And the souls of them
that are slain cry out to be avenged ; as tlie blood of Abel
cried out of tlie ground not with a voice, but in spirit^
As the work is said to laud the workman, when he dehghts
himself in the view thereof; for the saints are not so
impatient as to urge on what they know will come to
pass at the appointed time. Chrys. Note through what
steps we have now ascended hither, and how Ile has sct
us on the very pinnacle of virtue. The first step is, not
to begin to do wrong to any ; the second, that in avenging
a wrong done to us we be content with retaliating equal ;
the third, to return nothing of what we have suffered ;
the fourth, to ofFer one's self to the eudurance of evil ; the
fifth, to be ready to sufFer even more evil than the oppressor
desires to inflict; the sixth, not to hate him of whom we
suffer such things ; the seventh, to love him ; the eiglith, to
do him good ; the ninth, to pray for him. And because
the command is great, the reward proposed is also great,
namely, to be raade like unto God, Ye shall be the sons of
your Fatlier which is in heaven.

Jerome. For whoso keeps the comraandments of God is
thereby made the son of God; he then of whom Ile here
speaks is not by nature His sou, but by his owu will. Aug.
After that rule we must here understand of which John
speaks, Jle yave them poiver to be made the sons of God.
One is His Son by nature ; we are made sons by the power
which we have received ; that is, so far as we fulfil those
things that we are commanded. So Ile says not, Do these
things because ye are sons; but, do these things that ye
may become sons. In calUng us to this then, He calls us to
His likeness, for He saith, Ue maketh His sun to rise on
the righteous and the unrighteous. By the sun we may
understand not this visible, but that of which it is said,
To you thai fear the name of the Lord, the Sun of righteous-
ness shall arise ; and by the rain, the water of the doctrine
of truth ; for Christ was seen, and was preached to good as
Mcll as bad. Hilary. Or, the sun and rain have reference
to the baptism with water and Spirit. Aug. Or we may
take it of this visible sun, and of the rain by which the fruits
are nourished, as the wicked mourn in the book of Wisdomj

VER. 43 — 48. ST. MATTHEW. 209

The Sun has not risen for us. Aiid of the rain it is said, Wisd. 5,6.
I will comniand the ciouds that they rain not on it. But Is. 5, 6.
whether it be this or that, it is of the great gooduess of God,
which is set forth for our imitatiou. He says not, *the sun/
but His sun, that is, the sun which Ilimself 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 Anp:.
for His gifts, let us also consider how He chastises thosegg"^'
whom He loves. For not every one who spaies is a friend,
nor every one who chastises an enemy ; it is better to Vid. Prov.
love with severity, than to use lenity wherewith to deceive. ' '
Pseudo-Chrys. He was careful to say, On the righteous and
the unrighteous, aud 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. lu 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
sinuers that they should be made proud; aud 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 thiugs, but rather profit to
iucrease of righteousness. Aug. For the good man is not Aug. de
puff^ed up by worldly goods, nor broken by worldly calamity. j 'j^' '
But the bad man is punished in temporal losses, because he
is corrupted by temporal gains. Or for another reasou Ile
would have good and evil commou to both sorts of meu, that
good things might not be sought with vehement desire, wheu
they were eujoyed eveu by the wicked ; nor the evil thiugs
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 euemy of charity. If ye love them who love you,
what reward have ye ? to wit, iu heaven. None truly, for of
such it is said, Ye have received your reward. But these
things we ought tg do, and not leave the other uudone.
Raban. If theu sinners be led by nature to show kiuduess
to those that love thera, with how much greater show of
aff^ection ought you not to embrace even those that do not
love you ? For it foUows, I>o not even the publicans so ?

VOL. 1. p

non occ.

210 GOSPEL ACCORDING TO ST. MATTHEW, CIIAP. V.

The piibUcans are those who collect the public imposts ; or
perliaps those who pursue the public business or the gain of
«loss. this world. Gloss. But if you only pray for theni that are
ron occ. ^^^^^^ kinsfolk, what more has your benevolence than that of
the unbelieving? Salutation is a kind of prayer. Eaban.
EtJmici, that is, the Gentiles, for the Greek word edvos is
translated ' gens' in Latin ; those, that is, who abide such
as they were born, to wit, under sin. Eemig. Because the
iitmost perfection of love cannot go beyond the love of
enemies, tlierefore as soon as the Lord has bid us love our
enemies, He proceeds, Be ye then perfect, as your Fatker
ivhich is in heaven is perfect. He indeed is perfect, as
being oranipotent ; man, as being aided by the Oranipotent.
For the word ' as ' is used in Scripture, sometiraes for
Josh. 1,5. identity and equabty, as in that, As I ivas wiih Moses, so
will I be with thee ; sometimes to express likeness only,
as here. Pseiido-Chrys. For as our sons after the flesh
reserable their fathers in some part of their bodily shape,
so do spiritual sons reserable their father God, in holiucss.

CHAP. VI.

1. Take heed that ye do not your alms before men,
to be seen of them : otherwise ye have no reward of
yom* Father which is in Ileaven.

Gloss. Christ having now fulfilled the Law in respect of Gioss.
commandments, begins to fulfil it in respect of promises, "''" "''*'
tliat we may do God's commandments for heavenly wages,
not for the earthly which the Law held out. All eartlily
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 ali c. 28, l,
the nations who divell on the face of the earth. And in the
same place it is added of earthly wealth, The Lord shall
maJce thee abound in all good things. Therefore the Lord
now forbids these two things, glory aud wealth, to the atten-
tion of behevers. Chrys. Yet be it known that the desire of Chrys.
fame is near akin to virtue. Pseudo-Chrys. For when any ^^""^'
thing truly glorious is done, there ostentation has its readiest
occasion : so the Lord first shuts out all intention of seekinsr
glory ; as He knows that this is of all fleslily vices the most
dangerous to man. The servants of the Devil are tormented
hy all kinds of vices ; but it is the desire of empty glory that
torments the servants of the Lord more than the servants of
the Devil. Aug. How great strength the love of human Au^.
glory has, none feels^ but he who has proclaimed war against Ln^^tfJn-
it. For though it is easy for any not to wish for praise tt;nt. 318.
when it is denied him, it is difFicult not to be pleased
with it when it is offered. Chrys. Observe how He has
begun as it were describing some bcast hard to be dis-

212 GOSPEL ACCORDING TO CHAP. VI.

cerned, and ready to steal upon liim who is not greatly
on his guard against it ; it euters in secretly, and carries off
insensibly all those things that are within. Pseudo-Chrys.
And therefore he enjoins this to be more carefully avoided,
Take heed that ye do not your righteousness before men. It
is our heart we must watch, for it is an invisible serpent that
we have to guard against, which secretly enters in and
seduces ; but if the heart be pure into which the enemy has
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, he 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
aside, it must be seen that we shall give him. Observe
then that He said not simply, Do not before men, but
added, to be seen of them. He then who does righteousness
not from this motive, even if he does it before the eyes of
men, is not to be thought to be herein condemued ; for he
who does 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
Greg. work to do. Greg, If then we seek the fame of giving, we
Mor. viii. ^jake even our public deeds to be hidden in His sight; for if
herein we seek our own glory, then they are already cast out
of His sight, even though there be many by whom they are
yet unknown. It belongs only to the thoroughly perfect, to
suffer their deeds to be seen, and to receive the praise of doing
thera in such sort that they are lifted up with no secret ex-
ultation; whereas they that are weak, because they cannot
attain to tliis perfect contempt of their own fame, must needs
Aug. bide those good deeds that they do. Aug. In saying only,
MoiTtiU. •^'^'"^ y^ *^ *^^^ of men, without any addition, He seems to
have forbidden that we should make that the end of our
Gal. 1, 10. actions. For the Apostle who declared, If lyet pleased men,
I should not he 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 miglit 1 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.
sorae who so do their righteousness before men that them- ^""^'^
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 Aupr.
not have your reivard hefore your Father who is in ^^«^^^5 Mont. ii.i.
signifies no more than that we ought to take heed that we
seek not praise of men in reward of our works. Pseudo-
Chrys. "VVhat 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 raan 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, he 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 tliou doest thine alms, do not
sound a trumpet before thee, as the hypocrites do
in the synagogues and in the streets, that they may
Iiave glory of men. Verily I say unto you, They
have their reward.

3. But when thou doest alms, let not thy left
hand know what thy right hand doeth :

214 GOSPEL ACCORDING TO CHAP. VI.

4. Tliat thine alms may be in secret : and thy
Father which seeth in secret Himself shall reward
thee openly.

Aug. AuG. Above tbe Lord had spoken of righteousness in

Mont.ii.2. general. Ile naw pursues it through its difiFerent parts.

Pseudo- Pseudo-Chrys. He opposes threc chief virtues, alms, prayer,

Hoin!xv. ^^^ fasting, to three evil things against which the Lord

undertook the war of temptation. For He fought for us in

the wilderness against gluttony ; against covetousness on the

mount ; against false glory on the temple. It is alms that

scatter abroad against covetousness which heaps up ; fasting

against gluttony which is its contrary ; prayer against false

glory, 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

Ambro- avail against it but prayer only. Ambrosiaster. The sum

Comm. in ^^ ^^^ Christiau disciphne is comprehended in mercy and

Tim. 4, 8. piety, for which reason He begins with almsgiving. Pseudo-

Chrys. The trumpet stands for every act or word that

tends to a display of our works; for instance, to do alms

if we 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 sounded. Aug. Thus what He says, Do not sound a trum-

^"^* pet before thee, refers to what He had said above, Take

heed that ye do not your righteousness before men. Jerome.

Ile who sounds a trumpet before him when he does alms

is a hypocrite. Whence He adds, as the hypocrites do.

Isid. IsiD. The name 'hypocrite' is derived from the appearance

Etym. X. (jf i\^Q^Q ^vho in the shows are disguised iii raasks, variously

ex Aug. _ ^ ' j

Serm. 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. Aug. As then the hypocrites,

^"P" (a word meaning 'one who feigns,') as personating the cha-

racters of other men, act parts which are not naturally their

own — for he who personates Agamjmnon, is not really Aga-

non occ.

VER. 2 — 4. ST. MATTHEW. 215

memnon, but feigns to be so — so likewise in the Churclies,

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 streefs and villages, He marks the pubhc

places which they selected ; and in those, that they may

receive honour of men, Ile marks their motive. Greg. It Greg.

should be knovvn, that there are some who wear the dress ^°''* ^^^^'

of sanctity, and are not able to work out the merit of per-

fcction, yet who raust in no wise be numbered among the

hypocrites, because it is one thing to sin from weakness,

another from crafty aflFectation. Aug. And such sinners Aug.

receive from God the Searcher of hearts none other reward ^f"'!' ••"o

Mont. 11.2.

tlian punishraent of their deceitfulness ; Verily I say unto
you, They have their reivard. 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, Otherwise ye shall ^"P*
have no reivard 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.
CiiRYS. Let not thy left hand know what thy right hand
doeth, is said as an extrerae expression, as rauch as to say,
If it were possible, that you should not know yourself, and
that your very hands should be hid frora your sight, that is
what you should raost strive after. Pseudo-Chrys. The Apo-
stles in the book of the Constitutions, interpret thus; The
right hand is the Christian people which is at Chrisfs right
hand ; the left hand is all the people who are on His left
hand. He raeans, then, that when a Christian does alms,
the unbehever should not see it. Aug. But according to Aug. ubi
this interpretation, it will be no fault to have a respect to ^"^'
pleasing the faithful; and yet we are forbidden to propose
as the end of any good work the pleasing of any kind of men.
Yet if you would have men to imitate your actions which
may be pleasing to them, they must be done before unbe-
lievers as well as believers. If again, according to another
interpretation, we take the left hand to mean our eneray, and
that our eneray should not know wheu we do our alras, why

21.

216 GOSPEL ACCORDING TO CHAP. VI.

did the Lord Tliraself mercifully hcal men when the Jews
were standing round Ilira? Arul how too must we deal with
rrov. 25, our enemy himself according to tliat precept, If thy enemy
hungei', feed Jwn? A third intcrpretation 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, tlierefore the charities of the husband should
be secret from the wife, for the avoiding of domestic strife.
But this command is addressed to women as well as to men,
what then is the left hand from which women are bid 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
be done covertly, frora respect to the weakness of the other,
though it is not unlawful, yet that we cannot suppose tlie
wife to be intended by the left hand here is clear frora the
purport of the whole paragraph ; no, not even such an one
as He raight well call left. But that which is blaraed in hy-
pocrites, naraely, 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 coramands. Whenever then a desire
to gain honour frora men mingles itself with the conscience
of him that does alras, it is then the left hand knowing what
the right hand, the right conscience, does. Let not the left
hand know, therefore, what the rtght hand doeth, means, let
not the desire of raen's praise raingle with your conscience.
But 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 shewn
in that Ile adds, that your alms may be in secret ; that is, in
that your good couscience only, which huraan eye cannot
see, nor words discover, though many things are said falsely
of many. But your good conscience itself is enough for you
towards deserving your reward, if you look for your reward
from Him who alone can see your conscience. This is that
Ile adds, And your Father which seeth in secret shall re-

VER. 5, 6. ST. MATTHEW. 217

ward you. Many Latin copies have, openly \ Pseudo-Chkys.
For it is impossible that God should leave in obscurity any
good work of raan ; but He makes it manifest in this world,
and glorifies it in the next world, because it is the glory of
God ; as hkewise the Devil manifests evil, in which is shewn
the strength of his great wickedness. But God properly
makes pubhc every good deed only in that world the goods
of which are not coraraon 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 raanifested in this worhl, in which
both bad and good are ahke in their fortunes. Aug. But in
the Greek copies, which are earlier, we have not the word
open/y. 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 prayest, 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.

6. 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 tliy Pseudo-
soul. This he does who comes to prayer doing alms ; for nono^cc.
good works stir up the faith of the heart, and ffive the soul Rccius.

-" o 18 23

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. He does kw^.
not now bid us pray, but instructs us how we should pray ; Mont.i'"^,
as above He did not command us to do alms, but shewed
the manner of doing them. Pseudo-Chrys. Prayer is as it

* openly omit Clement. Hom.iii. 55. stein in loc. Angustine adds tliat the

on verse 6; Origen on v. 6, (in Ezek. Greek MSS. oniit, but all the present

viii. 12.) but retains in Joan. tom. 13. Greek MSS. retain. He omits it also

11. 45; Jerome in loc, &c. Vid. Wet- in v. 18.

^TMUnililll I'

218 GOSPEL ACCORDING TO CHAP. VI.

were a spiritual tribute wliicli the soul ofTcrs of its own
bowels. Whercfore the more glorious it is, the more watch-
fully ouglit we to guard that it is not made vile by being
done to be seen of men. Chrys. He calls them hypocrites,
because fcigning that they are praying to God, they are
looking round to men ; aud, He adds, tliey love to pray in
the synagogues. Pseudo-Chrys. But I suppose that it is
not the place that the Lord here refers to, but tlie motive
of him that prays ; for it is praiseworthy to pray in the con-

Ps. 68, 20. gregation of the faithful, as it is said, In your Churches bless
ye God. Whoever then so prays as to be seen of men does
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 whoUy 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 crosses
another, aud makes four cross-ways. Pseudo-Chrys. He
forbids us to pray in an assembly with the intent of being
seen of that assembly, as He adds, that they may be seen
of men. He that prays therefore should do nothing singular
that might attract notice ; as crying out, striking liis breast,

Aug. ubi or reaching forth his hands. Aug. Not that the mere being

^"^' 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
frora the thought of empty glory, but especially in prayer.
For our thoughts are apt to stray of themselves ; if then we
address ourselves to prayer with this disease upon us, how

Aiig. ubi shall we understand those things that are said by us ? Auo.

''"^* The privity of other men is to be so far shunued by us, as it

leads us to do any thing with this mind that we look for the
fruit of thcir applause. Pseudo-Chrys. Verily I say unto
you, They have received their re^vard, for every mau wherehc
sows there he rcaps, therefore they who pray because of
men, not bccause of God, receive praise of men, not of God.
Chrys. He says, have received, because God was ready to
give them that rcward which comcs from Himself, but they
prefer rathcr that wliidi comcs 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. Pseudo-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 reraote and ^"* '^'
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 fuhiess of His Majesty penetrates even hiddeu
places. Pseudo-Chrys. We raay 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 veheraent 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 frora praying
near you. Cassian. AIso we should observe close silence Cassinn,
in our prayers, that our enemies, who are ever most watch- ^^ ^l[
ful to ensnarc us at that time, may not know the purport
of our petition. Aug. Or, by our chambers are to be un- Au?. ubi
derstood our hearts, of which it is spoken in the fourth ®"P-
Psalra ; What things ye utter in your hearts, and ivherewlth Ps. 4, 4.
ye are pricl(ed in your chamhers. 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- Cypr. Tr.
sensibility is it to be snatclied wanderlng off by light and ^"* '^'^'
profane imaginings, vvhen you are presentuig your entreaty
to tlie Lord, as if there were aught else you ought rather
to consider than that your converse is with God ! How
can you claim of God to attend to you, when you do not
attend to yoursclf ? This is altogether to raake no provision
against the enemy ; this is when praying to God, to offend
God's Majesty by the neglectfulness of your prayer. Aug. Aug. ubi
Tlic door then raust be shut, that is, we raust resist the ''"''■
bodily sense, thiifr we may address our Fatlier in such
spiritual prayer as is made in the inmost spirit, where
we pray to Him truly in secret. Hemig. Lct it be enough
for you that He alone know your petitions, who knows the

220 GOSPEL ACCORDING TO CIIAP. VI.

secrets of all hearts j for He Who sees all things, the same
shall listea to you. Chrys. He said not ' shall freely give
thec/ biit, shall reward thee ; thus He constitutes Himself
your debtor.

7. But when ye pray, use not vain repetitions,
as the heathen do : for they think that they shall
be hcard for their much speaking.

8. Be ye not therefore like unto them : for your
Father knoweth what things ye have need of, beibre
ye ask Him.

Ang. ubi AuG. As thc hypocrites use to set theraselves so as to he

^^^' seen in their prayers, whose reward is to be 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 n, adds, JVhen ye pray, do not ye use many ivords. Cassian.

ix. 3(i. ^^6 should indeed pray often, but in short form, lest if we
be long in our prayers, the enemy that hes in "wait for us,

Aug. mio;ht suggest something for our thoughts. Aug. Yet to

piSf. . , . . 1 • T 1 • 1

130, 10. continue long m prayer is not, as some thmk, what is here
meant, by using many ivords. For much speaking is one
thing, and an enduring fervency another. For of the Lord
Himself it is written, tiiat He continued a whole night in
prayer, and prayed at great length, setting an example to us.
The brethren in Egypt are said to use frequent prayers, biit
those very short, and as it "were hasty ejaculations, lest that
fervency of spirit, which is most behoveful for us in prayer,
should by longer continuance be violentl}'' broken off. Herein
themselves sufficiently sliew, that this fervency of spirit, as
it is not to be forced if it cannot last, so if it has lasted is
not to be violently broken off. Let prayer then be without
much speaking, but not without much entreaty, if this fer-'
vent spirit can be supported; for much speaking in prayer
is to use in a necessary matter more words than necessary.
But to entreat much, is to importune with enduring warmtli
of licart Him to whora our entreaty is made ; for often is
this business effected more by groans than words, by weep-
ing raore tlian speccli. Chrys. Hereby He dissuades frora

VER. 7, 8. ST. MATTHEW. 221

empty speaking in prayer; as, for example, wlien 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; beirig

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 dsemons 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 ^"'''

Gentiles, who labour rather to practise their tongues than

to cleanse their hearts, and introduce this art of rhetoric

into that whereiu they need to persuade God. Greg. True Greo:.

prayer consists rather in the bitter groans of repentance, ^^^-^ 03

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 *"i^'

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 Him. Jerome. On this there starts

up a heresy of certain Philosophers who taught the mistaken Rpicu-

dogma, that if God knows for what we shali pray, and, before '^'^''"'" _

we ask, knows what we need, our prayer is needlessly made

to one who has such knowledge. To such we shortly reply,

That in our prayers we do not instruct, but entreat ; it is

one thing to inform the ignorant, another to beg of the un-

derstanding : the first were to teach ; the latter is to perform

a service of duty. Chrys. You do not then pray in order to

teach God your wants, but to move Hira, that you may be-

come His friend by the importunity of your applications to

Him, that you may be humbled, that you may be reminded

of your sins. Aua. Nor ought we to use words in seeking to Aug. ubi

obtain of God what we would, but to seek with iutense and ^"^'*

fervent application of mind, with pure love, and suppliant .

spirit. Id. But even with words we ought at certain periods Epist.

130, 9.

900

GOSPEL ACCORDTNG TO CHAP. VI,

to raake praycr to God, tliat by tliese signs of tliings we may
keep ourselves in mind, and may knovv what progress wc
havc made in such desire, and niay stir up ourselves more
actively to increase this desire, that after it have begun to
wax warm, it may not be chilled and utterly frozen up by
divers cares, without our continual care to keep it alive.
Words therefore are needful for us that vve should be moved
by thera, that we should understand clearly what it is we
ask, not that we should think that by them the Lord is either
Aug. instructed or persuaded. Id. Still it may be asked, what is

Serm. in ii « ^ n i i t • ^

Mont.ii. 3. ^"^ ^^^ o^ praycr at ail, whether made m vvords or m medi-
tation of things, if God knows already what is necessary for
us. The mental posture of prayer cahns and purifies the
soul, and makes it of more capacity to receive the divinc
gifts which are poured into it. For God does not hear us
for the prevaiHng force of our pleadings ; 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 turning
of the body to God, and a purging of the invvard eye, whilst
those worldly things which we desired are sliut out, that the
eye of the mind raade single might be able to bear the single
light, and in it abide with that joy with which a happy hfe
is perfected.

9. After this manner therefore pray ye : Our Father
vvhich art in Heaven, Hallowed be Thy name.

Gloss. Gloss. Amongst Ilis other saving instructions and divine

«^ Cjpr. lessons, wlierewith He counsels bcHevers, He has set forth
for us a form of prayer in fevv words ; thus giving us con-
fidence that that will be quickly granted, for wliich He
Cypr. Tr. would havc us pray so shortly. Cyprtan, He who gave to
us to Hve, tauglit us also to pray, to tlie end, that spcaking
to the Father in the prayer which the Son hath tauglit, we
may receive a readier hearing. It is praying like friends and
famiHars to off"er up to God of Ilis own. Let the Fathcr
recognize the Son's words when we offcr up our prayer;
and seeing we have Him when we sin for an Advocate with
the Father, lct us put forward the words of our Advocate,

VER. 9. ST. MATTIIEW. 223

Avlien as sinners \ve makc petition for our ofFences. Gloss. Gloss.ord.
Yet we do not confine ouvselves wliolly to tliese words, but
nse others also conceived in the same sense, with which our
heart is kindled. AuG. Since in every entreaty we have first Au<r.

T /> c TT- 1 i 1 1 Serm. in

to propitiate the good lavour oi Hnn wliom we entreat, and Mont.ii.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 tlie 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.
hy we cry Ahba, Father, and that not of our deservings, but
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 raen 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 liave become
Christians not to be haughty towards the poor or lowly born,
wlio Hke 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 sucli kindred with those beneath us, when we are
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 has
with the Only-begotten, and the gift of the Spirit. For
none can call God Father, but he who has obtained all
these blessings. In a two-fold manner, thcrefore, he moves
the feeling of them that pray, both by tlie dignity of Him
who is prayed to, and the greatness of those benefits
wliich we gain by prayer. Cyprian. We say not My Fa- Cypr.
thcr, but Our Father, for the teacher of peace and master '"''■• ^"" *'

224 GOSPEL ACCORDING TO CHAP. VI.

of unity would not liave 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 vvhen we pray, we pray
not for one person but for us all, because we all are one.
So also He willed that one should pray for all, according as
Himself in one did bear 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 becausc
He is a common Futher of all, we say, Our Father ; not
My Father, Avhich is appropriate to Christ alone, wlio is
His Son by nature. Pseudo-Chrys. Which art in heaveri
is added, that we may know that we have a heavenly
Pather, and may blush to immerse ourselves wholly in

Caspian, earthly things when we have a Father in heaven. Cassian.

^°'|g'" And that we should speed with strong desire thitherward
where our Father dwells. Chrys. In heaven, not confining
God's presence to that, but withdrawing the thoughts of
the petitioner from earth and fixing them on things above.

Aucr. AuG. Or; in heaven is among the saints and the righteous

Mont.iTs. nieu; for God is not contained iu space. For the heavens
literally are the upper parts of the universe, and if God
be thought to be in them, then are the birds of more desert
than men, seeing they must have their habitation nearer to

Ps. 3i, 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 JJlio art in heaven, for
there would seem to be as much difference spiritually be-
tween the righteous and sinners, as locally, between heaven
and earth. With the intent of signifying which thing it is,
that we turn our faces in prayer to the east, not as though
God was there only, deserting all other parts of the earth ;
but that the miud may be reminded to turn itself to that
nature which is more excellent, that is to God, when his
body, which is of earth, is turned to the more exccUent body
which is of heaven. For it is desirable that all, both small
and great, should have right conceptions of God, and there-
fore for such as cannot fix their thoughts on spiritual natures,

VER. 10. ST. MATTHEW. 225

it is better that tliey sliould tliink of God as being in lieaven
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 ^"^*
which we ought to pray. But the first of all the things that
are prayed for is, Halloived be Tky name, not implying that
the narae of God is not holy, but that it may be held sacred
of raen; that is, that God raay be so known that nothing
may be esteeraed raore holy. Chrys. Or ; He bids us
in praying beg that God raay 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 raade by man
to God, to ask nothing before the glory of the Father, but to
postpone all things to His praise. Cyprian. Otherwise, we Cypv. Tr.
say this not as wishing for God to be made holy by our ^"" '•
prayers, but asking of Him for His name to be kept holy in
us. For seeing He Himself has said, Be ye hohj,for I also Lev.20,7.
am hoJy, 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 Pehigians say, it is not given by God ? Is it not ^°"- ^"'-
a mocking petition to ask of God what we know is not given
by Him, but is in the power of raan himself to attaiu ? Cy- Cypr. ubi
PRiAN. Forthis we daily make petition, since we need a daily ''"^'
sanctification, in order that we who sin day by day, may
cleanse afresh our offences by a continual sanctification.

10. Thy kingdom come,

Gloss. It follows suitably, that after our adoption as sons, Gloss ord.
we shoukl ask a kingdom wliich is due to sons. Aug. This Aug.

.. - 1 /-^1 1 1 • 1 j • ii Serin.iu

is not so said as though God did not now reign on eartn, or Mout. ii.fi.
had not reigned over it always. Come, must thercfore be
taken for be manifested to men. For none shall then be
ignorant of His kingdom, when Ilis Only-begotten not in
understanding only^ but in visible shape shall come to judge
the quick and dead. This day of judgment the Lord teaches
shall then come, when the Gospel shall have been preached
to all nations; which thing pertains to the hallowing of God's

VOL. I. Q

22G GOSPEL ACCORDING TO CHAP. VT.

name. Jerome. Either it is a gencral prayer for tlie king-

dora of tlie wliole world tliat tlie reign of tlie Devil may

cease; or for the kingdora in each of us that God may reign

thcre, and that sin may not reign in our raortal body.

Cypr. CYPRIA.N. Or ; it is that kingdora whicli was promised to us

by God, and bouglit with Chrisfs blood ; that we who before

in the world liave been servants, may afterwards reign under

Aug. the dominion of Christ. Aug. For tlie kin«rdom of God will

130. 11, corae wliether we desire it or not. But herein we kindle our

desires towards that kingdom, that it raay corae to us, and

Cassian. that wc raay reign in it. Cassian. Or ; because the Saint

ix. 19. knows by the witness of his conscience, that when the

kingdora of God shall appear, he shall be partaker thercin.

Jerome. But be it noted, that it coraes of high con-

fidence, and of an unblemished conscience ouly, to pray

for the kingdom of God, and not to fear the judgment.

Cypr. ubi Cyprian. The kingdom of God may stand for Christ Hira-

^"^* self, whora we day by day Avish to corae, and for whose

advent we pray that it may be quickly raanifested to us.

As He is our resurrection, because in Him we rise again,

so may He be called the kingdora of God, because we are to

reign in Hira. Rightly we ask for God's kingdom, that is,

for the heavenly, because there is a kingdora of this earth

beside. He, however, who has renounced the world, is

superior to its honours and to its kingdora ; and lience he

who dedicates himself to God and to Christ, longs not for

the kingdora of earth, but for the kingdoni of Heaven.

Aup:. AuG. When they pray, Let thy kin(jdom corne, what else

Pers. 2. ^o they pray for who are already holy, but that they may

persevere in that hohuess they now have given unto them?

For no otherwise will the kingdom of God corae, than as

it is ccrtain it will come to those that perscvere unto

the eud.

Thy will be done in earth as it is in Heaven.

Aug. Id. In that kingdora of blessedness the happy hfe will

Serm. in -^q madc pcrfcct iu the Saints as it now is in the heavenlv

JVlonr. •■• •

ii. 6. Angels; and therefore after the pctition, Thy kbiydom come,

foUows, Thy ivi/t be done as in heaven, so in earth. That

TER. 10. ST. MAITHEW. 227

is, as by the Angels who are in Heaveii 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 Saints who are on earth, and who, as

to their bodies, are raade 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 woukl liave them do, but they do

because He would have them do it ; that is, they do after

His vvill. Chkys. See how excellently this follows ; having

taught us to desire heavenly things by that which He said,

Thy kinydom come, before we corae to Heaven He bids iis

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''. Aug. Or; as by the righteous, so by ruinas

sinners ; as if He had said, As the righteous do Thy will, ^ "^'" " '

so also may sinners; either by turning to Thee, or in re-

ceiving every maa 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 mind 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 proraised

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 Jesus 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. Cypkian. We ask not that God may Cypr. ubi

do His own will, but that we may be enabled to do what ^"P"

He wills should be doneby us; and that it may be done in

us we stand in need of that will, that is, of God's aid and

protection ; for no man is strong by his own strength, but

is safe in the indulgence and pity of God. Chrys. For

>> Tliere were various opinions in tlie in Cyril. Hier. iii. 5 ; Iluet. Origenian.

first ages about the indetectibility aiid ii. 5. n. 16; Nat. Alex. iu prim. mund.

perfection of good spirits. Vid. Petav. a;t. Diss. 7.
de Angelis iii. 2, &c.; Dissert. Beued.

Q 2

228 GOSPEL ACCORDING TO CHAP. VI.

virtue is not of our own efforts, but of grace from above.
Here again is enjoined on each one of us prayer for the
Avhole world, inasmuch as we are not to say, Thy vvill be
done in me, or in us ; but throughout the earth, that error
may cease, truth be planted, malice l)e banishcd, and virtue

A"?'- return, and thus the earth not differ from heaven. Auo.

Pcrs. 3, From this passage is clearly shewn against tlie Pelagians
that the beginning of faith is God's gift, when Holy Church
prays for unbehevers that they may begin to have faith.
INIoreover, seeing it is done ah-eady in the Saints, 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? Pseudo-
Chrys. 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, Let us enter
into Thy kingdom, Let us do Thy will; that it should not
seem to be either God's doing only, or man's doing only.
But He used a middle form of speech, and the impersonal
vcrb ; for as man can do nothing good without God's
aid, so neitlier does God work good in man uuless man
wills it.

1 1. Give us this day our daily bread.

Aug. AuG. These three things therefore which have been asked

l"!"'^' in the foregoing petitions, are begun here on earth, and
according to our proficiency are increased in us ; but in
another hfe, as we hope, they shall be everlastingly pos-
sessed in perfection. In the four remaiuing pctitions we
ask for temporal blessings Avhich are necessary to obtain-
ing the eternal ; the bread, which is accordingly the next
petition in order, is a necessary. Jerome. The Greek word
liere which we render ' supersubstantiahs,' is eTnovaios. The
LXX often make use of the word irepiovaios, by which we
find, on refercnce to the Hebrew, thcy always render the
word sogola '^. Symmachus traushites it i^alp6To<;, that is,

= nVsD 0" iTnovffios vid. note c on Dogm. t. iv. pp. 200, 201. ed. Antwerp.
C>r. cVt.' xxiii. 15. Tr. and Petav. ^'^^'

VER. 11. ST. MATTHEW. 229

'cliief/ or 'excellcnt/ tliough in one place he lias intcr-
preted ' peculiar.' When then we pray God to give us our
'peculiar' or 'chief bread, we mean Hira who says in the
Gospel, I am the living bread ivhich came doivn from heaven. John6,5l.
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 ^"^'
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 admissiou of any grievous crime, and our
being therefore forbidden the heaveuly bread, be separated
from the body of Christ. Hence then we pray, that we
who abide in Christ, may not dravv back from His sancti-
fication and His bod}^ Aug. Here then the saiuts ask for Aup:.
perseverance of God, wheu they pray tliat they may not ^''^j.s"^'
be separated from the body of Clirist, but may abide iu
tliat hoHuess, committing no crime. Pseudo-Chrys.'^ Or by
' supersubstantialis' may be inteuded 'daily.' Cassian. In Cassian.
that He says, this day, He shews that it is to be daily taken, ° ■'^*" "
aud 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 iuward man. Aug, Aug.
There is here a difliculty created by the circumstauce of j^™^'-'"^
there being many in the East, who do not daily communicate
in the Lord's Supper. Aud 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 certaiuly 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
cannot say, Give us this day that which we have ah'eady
received. Or will any one on this account be able to
compel us to celebrate this sacrament at the close of the
day? Cassian. Though the expression to-day may be un- Cassian.
derstood of this present Ufe; thus, Give us this bread while "^" ^"p-

^ Pseudo-Cbrys. rearls or translates ' quotidiauus,' lie does not iutroduce tlie
word ' superbubstautialis' at all.

230 GOSPEL ACCORDING TO CHAP. VT.

we abide in tliis world. Jerome. We may also iuterpret

tlie word * supersubstantialis' otherwise, as that which is

above all other substances, and more excellent than all crea-

Aug. tures, to wit, the body of the Lord. Aug. Or by daily we

u)) bup. ^^^^^ understand spiritual, namely, the divine precepts which

Greg.Mor. wc ouglit to meditatc and work. Greg. We call it our

bread, yet pray that it may be given us, for it is God's

to give, and is made ours by our receiving it. Jerome.

Others understand it literally according to that saying of

the Apostle, Having food and raiment, let us thereivith be

content, that the saints should have care only of present

A!i<r. food ; as it follows, Take no thonyht for the morrow. Atjg.

130 il. ^° ^^^^ herein we ask for a sufficieucy of all things neces-

sary under the one name of bread. Pseudo-Chrys. We

pray, Give us this day our daily bread, not only that we may

have what to eat, which is coramon to both righteous and

siuners ; but that what we eat we may receive at the hand of

God, which belongs only to the saints. For to him God

giveth bread who earns it by righteous means ; but to hira

who earns 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 as we have

prepared for us, that do Thou give us, that by Tliy giving it

raav be sanctified. Like as the Priest takins: bread of the

laic, sanctifies it, and then oifers it to him ; the bread indeed

is his that brought it in offering, but that it is sauctified

is the benefit from the Priest, He 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 Hira we raay impart

to the helpless. Whoso then of what he gains by his own

toil bestows nothing on others, eats not liis own bread only,

but others' bread also. Secondly, he who eats bread got

righteously, eats his own bread ; but he who eats bread got

Aiig. with sin, eats others' bread. Aug. Sonie one may perhaps

Mulltii"? ^^"^ ^ difficulty in our here praying that we may obtain

necessaries of this life, such as food and raiment, when tlie

Lord has instructed us, Be not ye careful what ye shall eat,

or ivherewithal ye shall be clothed. But it is inipossible not

to be careful about that for tlie obtaining which we pray.

KpTst. Id. But to Avish for thc necessaries of hfe and no more,
1.;«. (i.

VER. 12. ST. MATTHEW. 231

is not improper; for such sufficiency is not souglit for its
own sake, but for the liealth of the body, and for such garb
and apphances of the person, as may make us to be not
disasreeable to those with whora we have to live in all good
reputation. For thcse things we may pray that they may
be had when we are in want of them, that they may be kept
when we have thera. 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 brcad; and as yet further restriction, He
adds, this day, that we should not trouble ourselves with
thought for the coraing day. Pseudo-Chrys. And these
words at first sight might seem to forbid our having it pre-
pared for the raorrow, 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 perliaps none
araong us. Yet ought we so to adapt Christ's doctrine, that
all raen mav profit in it. Cyprian. Justly therefore does the Cypr. Tr.

" " ... vii, 14,

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
kingdora of God raay quickly corae, to be looking unto long
life in the world below. Pseudo-Chrys. Or; 'H.e a.dds, daily,
that a man raay 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 raany days.
Jerome. In the Gospel, entitled The Gospel according to
the Hebrews, 'supersubstantialis' is rendered 'mohar,' that
is * to-raorrow's ;' so that the sense would be, Give us to-day
to-morro?v's bread; i. e. for the time to come.

12. And forgive us our debts, as we forgive our
debtors.

Cyprian. Aftcr supply of food, next pardon of sin is askcd Cypr. Tr.
for, that he who is fed of God may live in God, and not

Don. Pers
5.

232 GOSPEL ACCORDING TO CHAP. VI.

only the present and passing life be provided for, but tlie

eternal also; whereunto we may come, if we receive the

pardon of our sins, to which the Lord gives the narae of

]\l,ii. 18, dcbts, as Ile speaks further on, I forgave tliee all ihat debt,

because thou desiredst me. How well is it for our need, how

provident and saving a thing, to be reminded that we are

sinners compelled to make petition for our oflfences, so that

iu clairaing God's indulgence, the mind is recalled to a re-

collection of its guilt. That no man may plume himself

with the pretence of innoceucy, and perish more wretchedly

thi'ough self-exaltation, he is instructed that he commits sin

Aug. de every day by beiug commanded to pray for his sins. Aug.

With this weapon the Pelagian heretics received their death-

blow, who dare to say that a righteous man is free altogether

from sin iu this life, and that of such is at this present

time composed a Church, having neither spot nor wrinkle.

Chrys. That this prayer is meant for the faithful, both the

laws of the Church teach, and the bcginning of the prayer

which instructs us to call God Father. In thus bidding the

faithful pray for forgiveness of sin, He shews that even after

Cypr. baptism sin can be remitted (against the Novatians). Cy-

ubi bup. pj^i^N, fie then who taught us to pray for our sins, has pro-

raised us that Ilis falherly mercy and pardon shall ensue.

But Ile has added a rule besides, biuding us under the fixed

coudition and responsibility, that we are to ask for our sins

to be forgiven in such sort as we forgive tliem that are in

Greg. debt to us. Greg. That good which in our penitence we ask

15_ ' ' of God, we should first turn and bestow on our neighbour.

Aug. AuG. This is not said of debts of money only, but of all

Mout.ii.8. things in which any sins against us, and among these also

of money, because that he sins against you, who does not

return mouey due to you, when he has wheuce he can return

it. Unless you forgive this sin you cannot say, Forgive us

our debts, as we forgive our debtors. Pseudo-Chrys. With

what hope then does he pray, who cherishes hatred against

another by whom he has been wronged ? As he prays with

a falsehood on his lips, when he says, I forgive, and does

not forgive, so he asks indulgence of God, but no indulgence

is granted him. There are many vvlio, bcing unwilliug to

forgive those that trespass agaiust thcm, 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 inteution and the words of the Son, nor will He
cntertain such petitions ashuraan presumption has suggested,
but ouly those which Christ's wisdom has set forth. Aug. Autr.
Forasmuch as this so great goodness, namely, to forgive 73"^ '"^*
debts, atid 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 tlie 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 tliing hard in
loving him, as there was when he was iu active enmity,

13. And lead us not into temptation.

Pseudo-Chrys. As He had above put many high things
into raen's mouths, teaching them to call God their Father,
to pray that His kingdom might come ; so now Ile adds
a lesson of humility, when He says, and lead us not into
temptation. Aug. Some copies read, Carry us not', an Auo^.
equivalent word, both being a translation of one Greek j^j^j"J' j'"g
woid, elaev€<yKr]s. Many in interpreting say, * Sufler us not ' infeias.
to be led iuto temptation,' as being what is impHed in
the word lead. For God does not of Himself lead a man,
but suflfer him to be led from whom He has withdrawn
His aid. Cyprian. Herein it is shewn that the adver- Cypr. Tr.
sary can nothing avail against us, unless God first permit
him ; so that alKour fear and devotion ought to be ad-
dressed to God. Aug. But it is one thing to be led into Ang. ubi
temptation, another to be tempted ; for without temptation ^ ^'*
iione can be approved, either to himself or to another; but
every man is fully kuown to God before all triaL Therefore

234 GOSPEL ACCOllDING TO CHAP. VI.

we do not lierc pray tliat we may not be tempted, but tliat
Ave may not be led into temptation. As if one wlio was to be
burnt alive sliould pray not that he should not be touched by
fire, but that he shoukl not be burnt. For we are then led
into temptation when such teraptations befal us as we are not
Autr. able to resist. Aug. When then we say, Lead us not into
lio^.li. temptaiion, what we ask is, that we may not, deserted by
His aid, eitlier consent through the subtle snares, or yield to
Cypr. the forcible might, of any temptation. Cyprian. And in so
- * praying we are cautioned of our own infirmity and weakness,
lest any presumptuously exalt himself ; that while a humble
and submissive confession comes first, and all is referred to
God, whatever we suppliantly apply for may by His gracious
Aug. favour be supplied. Aig. When the Saints pray, Lead us
Pers. 5. ^o^ ^'^^0 temptation, what else do they pray for than that they
may persevere in thcir sanctity. This once granted — and
that it is God's gift this, that of Him we ask it, shews — none
of the Saiuts 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 we seek not to be
led iuto temptation that this may not happen to us ; and if it
does not happen, it is God that does not permit it to happen ;
for there is nothing done, but what He either does, or sufl*ers
to be done. He is therefore able to turn our w^ills 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; for,
Jas. 1, 14. each man is tempted of his own lust. God would have us
pray to Him that we may not be led into temptation, though
He could have granted it without our prayer, that we might
be kept in mind who it is fi'om whom we receive all benefits.
Let the Church thcrefore observe her daily prayers ; she
prays that the unbelieving may believe, thercfore it is God
that turns raen to the faith ; she prays that thc bcHevers raay
persevere; God gives them perseverance even uuto thc end.

But dclivcr us from evil. Amen.
Aug. AuG. W^c ought to pray not onlj»^ that we may not be led

ubi sup.

VER. 13. ST. MATTHEW. 235

into evil from wliicli 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.
Cyprtan. After all these preceding petitions, at the con- Cypr. Tr.
clusion of the prayer comes a sentence, comprising shortly ^*"'" ^^'
and collectively the whole of our petitions and desires. For
tliere remains nothing beyond for us to ask for, after peti-
tiori made for God's protection from evil ; for that gained, we
stand secure and safe against ali 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- ^^q^^^i^
tent, that a Christian man in whatever tribuLation cast, will
in this petition utter groans, in tliis shed tears, here begin
and here end his prayer. Aud tlierefore follows Amen, by
wliich is expressed the strong desire of him that prays. Je-
KOMK. Amen, which appears here at the close, is the seal
of the Lord's Prayer. Aquiha rendered ' faithfully' — we may
perliaps ' truly.' Cyprian. We ueed not wonder, dearest bre- Cypr. ubi
tliren, that this is God's prayer, seeing how Ilis instruction ^"'^"
comprises all our petitioning, in one saving sentence. This
had already been propliesied by Isaiah the Prophet, A short Is. 10, 22.
work ivill God make in the whole earth. For wdien our
Lord Jesus Christ came unto all, and gathering together the
learned alilce and the unlearned, did to every sex and age set
forth the precepts of salvation, He made a full compen-
(lium of His instructions, that tlie memorv of the scliolars
niight not labour in the heavenly discipline, but accept
uitli readiness whatsoever was necessary into a simple faith.
AuG. And whatever other words we may use, either intro- kw^.
ductory to quicken the affections, or in conclusion to add to fjQ^j^
them, we say nothing more thau is contained in the Lord's
Prayer if we pray riglitly and connectedly. For he who
says, Glorify Tliyself in all nations, as Thou art glorifitd Kcclus.
among us, what else does he say than, Halloived be Thy ' '
vume ? He who prays, Shew Thy face and ice shall he safc, Ps. 80, 3.
what is it but to say, Let Thy kingdom come ? To say, Birect Ps. 119,
my stcps according to Thy word, what is it more tlian, Tliy ' ' '
vill be done ? To say, Give me neither poverty nor riches, Prov.30,8.
wluit else is it than, Give us this day our daily bread ?

236 GOSPEL ACCOIIDING TO CHAr. VI.

r.-. 131, 1. Zo?-^, remember David and all his mercifidness ! and,
Ps. 7, 4. If I have returned evil for evil, what else but, Forgive
us our debts even as ive foryive our debtors ? Ile wlio
says, Remove far from me all greediness of belly, what
else does he say, but Lead vs not into temptation?
Ps. 59, l. He who says, Save me, my God, from my enemies, what
else does he say but DeJiver us from evil ? And if you
thus go througli all the words of the holy prayers, you will
find nothing that is uot contained iu the Lord's Prayer.
^Vhoever theu speaks such words as have no relatiou to this
evaugelic prayer, prays carnally ; and such prayer I kuow
not why we should uot prououuce uulawful, seeing the Lord
instructs those who are boru again ouly to pray spiritually.
But whoso iu prayer says, Lord, increase my riches, add
to my honours ; aud that from desire of such thiugs, not
with a view to doiu" men service after God's will bv such
tliiugs ; I think that he finds nothingin the Lord's Prayer on
which he may build such petitions. Let such au one then
be withheld by shame from praying for, if not from desiriug,
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 us froni evil.
Aug. Id. Tliis number of petitions seems to answer to the seven-fold.
M^ont. "^ number of the beatitudes. If it is the fear of God by which
ii. 11. ai-e made blessed the poor in spirit, for theirs is the kingdom
of heaven, let us ask that the name of God be hallowed
amoug men, a reverent fear abidiug for ever and ever. If it
be piety by Mhich the meek are blessed, let us pray that His
kins:dom raav come, that wc mav becorae meek, aud not
resist Him. If it be knowledge by which tJiey tJiat mourn
are bJessed, lct us pray that His will may be doue as in hea-
veu so in earth ; for if the body consent with the spirit as
does earth with Iieaven, we shall not mourn. If fortitude be
that by which tJiey tJiat hunger are hJessed, let us pray that
our daily brcad be this day given us, by which wc may come
to full saturity. If it is counsel by which bJessed are the
mercifuJ, for they shaJt obtain mercy, let us forgive debts,
that our debts may be forgiveu us. If it be understanding
by whieh they of pure heart are bJessed, let us pray tliat wc
be nut led into temptatiou, lest we have a duuble heart

VER. 14, 15. ST. MATTIIEW. 237

in the pursuit of temporal and earthly things which are for
our probation. If it be wisdom by which blcssed are the
peacemakers, for they shall be called the sons of God, let
us pray to be dehvered frora evil ; for that very dehverance
will make us free as sons of God. Ciirys. Having raade us
anxious by the raention of our enemj^, in this that He has
said, Deliver us from evil, He again restores confidence by
that which is addcd in some copies, For Thine is the kinf/dom,
and the power, and the gJory, since if His be the kingdom,
none need fear, since even he who fights against us, raust be
His subject. But since His power and glory are infinitc,
He can not only dehver from evil, but also raake glorious.
Pseudo-Chrys. This is also connected with the foregoing.
Thine is the kingdom has reference to Thy Jdngdom come,
tliat none shoukl therefore say, God has no kingdom on
earth. The poiver, answers to Thy ivill be done, as in earth
so in heaven, that none should say thereon that God cannot
pcrforra whatever He would. And the glory, answers to all
that follows, in which God's glory is shevvn 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. By the word Amen, Ile 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 heavenhj
Father will also forgive you your sins. Aug. Here we Au^.
should not overlook that of all the petitions enjoined by the \iont*.
Lord, He judged that raost worthy of further cnforceraent, "• *^-
which relates to forgiveness of sins, in which He would havc
us merciful ; which is the only raeans of escaping raisery.
Pseudo-Chrys. ^He docs not say that God will fi.rst forgive
us, and that we should after forgive our debtors. For God
knows how treaeherous thc heart of man is, and that thougli
they sliould have received forgivcness themselves, yet they
do not forgive their debtors ; thcrcfore Ile instructs us first

vii. IG.

C. 7

238 GOSrEL ACCORDING TO CHAr. VI.

Au?. to forfrive, and vve sliall bc forsiven aftcr. Aug. Whoevcr

74^ * does not forgive liim tiiat in truc sorrow seeks forgiveness,
let hini not suppose that his sins are by any means forgiven

Cypr. Tr. of thc Lord. Cypuian. 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 vourself. Jerome. But if that which is Avritten, /
said, Ye are gods, but ye shall die liJce 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. lie mentious heaven and the Father to claim our
attention, for nothing so likens you to God, as to forgive
himwho has injured you. And it were indeed unmeet should
the son of such a fathcr bccome 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 liypo-
crites, of a sad countenance : for they disfigure their
faces, that they may appear unto mcn to fast. Verily
I say unto you, They have their reward.

PsEUDO - Chrys. Forasmuch as that prayer which is
oflTered in a humble spirit and contrite heart, shews a
mind ah'eady strong and disciphned ; whereas he who
is sunk in self-indulgence cannot have a humble spirit
and contrite heart ; it is phain that without fasting praycr
must be faint and feeble ; thcrefore, 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
conccrning fasting, saying, When ye fast, be not ye as the
hypocrites, of sad countenance. The Lord knew that vanity
may spring from every good thing, and therefore bids us
root out the bramble of vain-glorionsness which springs iu
the good soil, that it choke not the fruit of fasting. For
though it cannot be that fasting shoukl not be discovered in
any one, yet it is better that fasting should shew you, than
that you should shew your fasting. But it is impossible

VER. 16. ST. MATTIIEW. 239

tliat any in fasting sliould be gay, therefore IIc said not, Be^
not sad, but Be not made sad ; for they wbo discover thera-
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 raake himself sad,
but is so. Jerome. The word exterminare, so often used
in the ecclesiastical Scriptures through a bkuider of the
translators, has a quite difFerent meaning from that in which
it is comraonly understood. It is propcrly said of exiles
who are sent beyond the boundary of their country. Instead
of this word, it woukl seera better to use the word demoliri,
* to destroy,' in translating the Greek a<pavc^6iv. The hypo-
crite destroys his face, in order that he raay feign sorrow,
and with a heart full of joy wears sorrow in his countenance.
Greg. For by the pale countenance, the trerabkng kmbs, Greg.
and the bursting sighs, and by aU so great toil and trouble, 44,°"^'^"''
nothing is iu the mind but the esteem of men. Leo. But Leo,
that fasting is not pure, that comes not of reasons of conti- j.^""]",'"
nence, but of the arts of deceit. Pseudo-Chrys. If then he iv. 5.
who fasts, and makcs 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 speciaky noted, that not Aug.
only in outward splendor and pomp, but even in the dress of ^^^^^^ |"
sorrow and mourning, is there roora 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 gktter of his other
equipage, is distinguishcd, is easily proved by these very
circumstances to be a fokower of the poraps of this world,
and no man is deceived by any semblance of a feigned
sanctity in hira. But when any one in the profession of
Christianity draws men's eyes upon hira by unwonted beg-
gary and slovenkness in dress, if this be voluntary and not
compulsory, then by his other conduct raay be seen whether
he does this to be seen of raen, or frora contempt of the re-
finements of dress. Uemig. The reward of the hypocrites'
fast is shewn, when it is added, T/iat they may seem to men
to fast ; verily I say unto you, They have their reward ; that
is, that reward for which they looked.

2 10 GOSPEL ACCORDING TO CHAP, VI.

17. But tbou, when tbou fastest, anoint thinc head,
and wash thy face ;

18. That thou appear not unto men to fast, but
unto thy Father which is in secret ; and thy Father,
which sceth in sccret, shall reward thee openly.

Gloss. ap. Gloss. Thc Lord having taught us what \ve ought not to

nse in. j^^ ^^^^ procecds to teach us \vliat we ought to do, saying,

JVhen thou fastest, anoint thy head, and ivash thy face.

Aup. AuG. A question is here wont to be raised ; for none surely
would hterally enjoin, that, as we wasli our faces from daily
habit, so we should have our heads anointed when we fast;
a thing which all allow to be most disgracefuh Pseudo-
CnRYS. Also if He bade us not to be of sad countenance
tliat we might not seem to men to fast, yet if anointing
of the head and wasliing of the face are always observed
in fasting, they will become tokens of fasting. Jerome.
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 wlien we
are fasting we should wear the appearance of joy and glad-
ness. Pseudo-Chrys. Therefore the simple interpretation
of this is, that is added as an hyperbohcal explanation of
the command ; as though He had said, Yea, so far should
ye be from any display of your fasting, that if it might be
(which yet it may not be) so done, ye should even do such

Chr-s. things as are tokens of luxury and feasting. Chrys. In alms-
giving indeed, He did not say simply, ' Do not your alms
before men,' but added, ' to be seen of them.' But in fasting
and prayer He added nothing of this sort; because alms
. cannot be so done as to be altogether hid, fasting and prayer
can be 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 itsclf and not for others. For as we esteem it
an affront if we are loved not for ourselves but for others'
sake, so ought we not to follovv virtue on the account of
these men, nor to obey God for men's sake but for His own.
Therefore it follows here, But to thy Father which seeth in

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. Ile fasts to
God who afflicts himself for the love of God, and bestows on
others what he denies himself. Eemig. For it is enough for
you that He who 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 tlien 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 abstineuce Leo.
of food only, but much more in cutting off vices. For when q^"j,/"
we submit ourselves to that discipline in order to withdraw vi. 2.
that which is tlie nurse of carual desires, there is no sort of
good conscience more to be sought than that we should
keep ourselves sober frora 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 one of the least of these My hrethren, ye have done it to
Me. Greg. For God approves that fasting, which before Greg.
His eyes opens the hands of alms. This then that you deny Ey]"^^"^^
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
because it is pre-eminent in the soul, and rules the other ^^P*
members of the man. Now anointing the head has some
reference to rejoicing. Let him therefore joy within himself
because of his fasting, who in fasting turns himself from
doing the will of the world, that he may be subject to Christ.
Gloss. Behold how every thing in the New Testament is Gloss.ord.
not to be taken literally. It were ridiculous to be smearcd
with oil when fasting ; but it is behoveful for the mind to be
anointed with the spirit of His love, in whose suff^erings we

VOL. I. R

242 GOSPEL ACCORDING TO CHAP. VI.

ouglit to partake by afflicting ourselves, Pseudo-Ciirys.
And truly \ve ouglit to wash our fuce, but 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 head has done no sin.

19. Lay not up for yourselves treasures upon earth,
where moth and rust doth corrupt, and where thieves
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 be also.

Chrys. When He has driven away the disease of vanity,
He does well to bring in speech of contempt of riches.
For there is no greater cause of desire of raoney than love of
praise ; for this men desire troops of slaves, horses accoutred
in gold, and tables of silver, not for use or pleasure, but that
they may be seen of many; therefore He says, Lmj not up
Aug. for yourselves ireasure on earth. Aug. For if any does a
Serm. in ^o).]j ^yith the miud of gaining thereby an eartlily good, how
13. will his heart be pure while it is thus walking on earth ?

For any thing that is mingled with an iuferior nature is
polluted therewith, though that inferior be in its kind pure.
Thus gold is alloyed when mixed w'ith pure silver; and in
like manner our mind is defiled by lust of earthly things.
though earth is in its own kind pure. Pseudo-Chrys. Other-
wise; As the Lord had above taught nothing concerning
alms, or prayer, or fasting, but had only checked a pretence
of them, He now procecds to deliver a doctrine of three
portions, according to the division which He had before
made, in this order. First, a counsel that alms shoukl be
done; second, to shew the benefit of almsgiving ; third, that
the fear of poverty should be no hindrance to our purpose
of almsgiving. Chrys. Saying, Lay not up for yourselves
treasure on earth, He adds, where rust and moth destroy,
in order to shew the insecurity of that treasure that is here,

VER. 19 21. ST. MATTHEW. 243

and the advantage of that which is in Heaven, both from
the place, and frora those things which harm. As though
He had said; Why fear you that your wealth shoukl be
consuraed, if you should give alms? Yea rather give ahns,
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 alras. He said not, You leave thera to others,
for that is pleasant to raen. Raban. Here are three precepts Raban.
according to the three different kinds of wealth. Metals are ^'1,11.''
destroyed by rust, clothes by raoth ; but as there are other
things which fear neither rust nor raoth, as precious stones,
He therefore names a coraraon daraage, that by thieves, who
may rob wealth of all kinds. ^ Pseudo-Chrys. 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-
suraed by their raaster's luxurious living ; or are plundered
by strangers, either by violence, or pilfering, or fulse accu-
sation, or sorae other unjust doing. For all raay be called
thieves who liasten by any unlawful means to make other
men's goods their own. But you will say, Do all who have
these things, perforce lose thera ? 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. Allegorically ; Rust denotes
pride, which obscures the brightness of virtue. Moth, which
privily eats out garraeuts, is jealousy, which frets into good
intention and destroys the bond of unity. Tliieves deuote
heretics and demons, who are ever on the watch to rob men
of their spiritual treasure. Hilary. But the praise of Hea-
ven is eternal, and cannot be carried off by invading thief,
nor consuraed by the moth and rust of envy. Aug. By Aug.
heaven in this place I understand not the material heavens, -^^^^ '"
for every thing that has a body is earthly. But it behoves "• 13.
that the whole workl be despised by hira who lays up his
treasure in that Heaven, of which it is said, The hearen o/ps. 115,
heavens is the Lord's, that is, in the spiritual firraament. ^^'
For heaven and earth shall pass away ; but we ouglit not to Mat. 2 1,
place our treasure in that which passes away, but in that "^"

' Pseudo-Chrys. reads 'comestura.'

244 GOSrEL ACCORDING TO CHAP. VT.

which abides for ever. Pseudo-Chrys. Whicli then is bct-
ter? To place it on carth where its security is doubtful, or
in Heaven where it will be certainly preserved? What folly
to leave it in this phice, whence you must soon depart, and
not to send it before you thither, whither you are to go?
Therefore place your substance thcre Avhere your country is.
Chrys. But forasmuch as not everv earthlv treasure is de-
stroyed by rust or moth, or carried away by thieves, He
therefore brings in another motive, For ivhere your treasure
is, ihere will your Jieart 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 afifections to things
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 where his treasure is.
Pseudo-Chrys. Otherwise ; He now teaches the benefit of
alrasgiving. He who places his treasure on earth has no-
thing to look for in Heaven; for why shoukl he look up to
Heaven where he has nothing laid up for himself? Thus
he doubly sins; first, because he gathers together things
evil ; secondly, because he has his heart in earth : and so on
the contrary he does right in a twofuld 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 bocly shall
be full of darkness. If therefore the li2;ht that is in
thee be darkness, how great is that darkness !

Chrys. Having spoken of the bringing the understanding
into captivity because it was not easy to be understood of
many, He transfers it to a sensible instance, saying, The
lifjht of thy body is thy eye. As though He had said, If you
do not know what is meant by the loss of the understanding.

VER. 23, 23. ST. MATTHEW. 245

learn a parable of the bodily metnbers; for what the eye is
to the body, that the understanding is to the soul. As by
the loss of the eyes we lose mueh 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, how 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?
Pseudo-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 He speaks of is not the external but the internal eye.
The hght 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 hght, 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
is, an understanding, either darkened by the influence of the
raahgnant passions, or fouled by evil lusts, possesses his
body in darkness ; he does not resist the flesh when it lusts
after evil things, because he has no hope in Heaven, which
hope alone gives us the strength to resist desire. Hilary.
Otherwise ; from tlie office of the light of the eye, He
calls it the light of the heart ; which if it continue single and
briUiant, will confer on the body the brightness of the eternal
light, and pour agaiu into the corrupted flesh the splendor of

24G GOSPEL ACCORDING TO CHAP. VI.

its origin, tliat h, in the resurrection. But if it be obscured
by sin, ancl evil in will, the bodily nature will yet abide

Aug. ubi subject to all the evils of the understanding. Aug. Other-

^"P* wise; by the eye here we may understand our purpose; if

that be pure and right, all our works which we work
according thereto are good. These He here calls the body,

Col. 3, 5. as the Apostle speaks of certain works as members ; Mortify
your members, fornication and uncteanness. We 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

13 •

wliich doth make manifest is light. But the deeds them-

selves, which go forth to men's society, have a result to

us uncertain, 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 defiled 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 acts

Mendac. ^hich arc known to be in themselves sins, are not to be done

1- 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 themselves sins ;

as to give food to the poor is good if it be done from merciful

motives, but evil if it be done from ostentation. But such

works as are in themselves sins, who will say that they are

to be done with good motives, or that they are not sins ?

Who would say, Let us rob the rich, that we may have to

Greg. give to the poor ? Greg. Otherwise ; if the light that is in

^"^:.. thee, that is, if what we have beffun to do well, we overcloud

XXVIU. ' ' ° _

11. Avith evil purpose, when we do things which we kuow to

Remig. be in themselves evil, hoiv great is the darkness ! Remig.
Gloss. Otherwise; faith is likened to a light, because by it the
ord. goings of the inner man, that is, action, are lightened, that he

Ps. 119, sliould not stumble according to that, TJiy word is a light to
my feet. If that then be pure and single, the whole body is

VER. 24. ST. MATTHEW. 247

light; but if defiled, tlie whole body will be dark. Yet
otherwise ; by the light may be understood the ruler of the
Church, who raay be well called the eye, as he it is that
ouglit 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
tliat he who has not, is not able. Of this He here gives
the reason, saying, No man can serve two masters. Gloss. gIoss.
Otherwise ; it had been declared above, that good things '^°" °'^*'*
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,
otlierwise ; in what had gone before He had restrained the ^°'"- ^^*'
tyranny of avarice by many and weighty motives, but He
now adds yet more. Riches do not only 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 famihar notions, saying, No man
can serve two masters ; two, He means, whose orders are
contrary ; for concord makes one of many. This is proved
by what follows, for eitht^r he will hate the one. He men-
tions two, that we may see that change for the better is easy.
For if one were to give himself up in despair as having been
made a slave to riches, namely, by loving them, he may
hence learn, that it is possible for him to change iuto a
better service, namely, by not subraitting to such slavery,
but by despising it. Gloss. Or ; He seems to allude to two Gloss.
different kinds of servants ; one kind who serve freely for "°" ^*^^'
love, another who serve servilely from fear. If then one

2-18 GOSPEL ACCORDING TO CHAP. VI.

serve two masters of contrary character from love, it must
be that he 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 serves Him to
things above ; the earth draws to things beneath ; therefore
He concludes, Ye cannot serve God and mammon. Jerome.
Mammon — riches are so termed in Syriac. Let the covetous
man who is called by the Christian name, hear this, that he
cannot serve both Christ and riches. Yet He said not,
he who has riches, but, he who is the servant of riches.
For he who is the slave of money, guards his money as
a slave ; but he who has thrown off the yoke of his slavery,
Gloss ord. 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
Mont! ^" i^> riches,) verily serves him, who, being for desert of his
ii. 14. perversity set over these things of earth, is called by the
Lord, The j^rince of this world. Or otherwise ; who the two
masters are He shews when He says, He cannot serve God
and mammon, that is to say, God and the Devil. Either
then man ivill hate the one, and love the other, namely God ;
or, he tvill 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 hira not. As one whose passions have connected him
with another man's handmaid, sufFers a hard slavery, yet
loves not him whose handmaid he loves. But He said, wiU
despise, and not will hate, the other, for none can with a
right conscience hate God. But he despises, that is, fears
Him not, as being certain of His goodness.

25. Therefore I say unto you, Take no thought for
your life, what ye shall eat, or what ye shall drink ;
nor yet for your body what ye shall put on. Is not
the life more than meat, and the body than raiment ?

Aug. AuG. The Lord had taught above, that whoso desires to

]\io'" '" ^^^® God, and to take heed not to offend, should not thiuk

ii. 15.

VER. 25. ST. MATTHEW. 249

tliat he can serve two masters ; lest thougli perhaps he may
not look tbr superfluities, yet his heart may becorae double
for the sake of very iiecessaries, and his thoughts bent to
obtain them. Therefore I say unto ijou, Be not ye carefulfor
your Hife ivhat ye shall eat, or for your body what ye shali • ^vxh-
put on. Chrys. He does not hereby mean that the 'spirit
iieeds 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. " ' *"^'
Some MSS. add here, nor luhat ye shall drink^. 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 anxious 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
always careful. Aug. There are certain heretics called Aug. de
Euchit8e'=, who hold that a monk may not do any work even
for his support; who embrace this profession tliat they
may be freed from necessity of daily labour. Aug. For they Aug.
say the Apostle did not speak of personal labour, such as ^011^0^.
that of husbandmen or craftsmen, when he said, Who will not ^ ^t seq.

2 Ihess.

work, neither let him eat. For he could not be so contrary 3, 10.
to the Gospel where it is said, Therefore I say unto you, Be
not careful. Therefore 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- J Cor.
selves obedient to the ApostoHc precept, interpreting the
Gospel to speak of not taking care for the needs of the body,
and the Apostle to speak of spiritual labour and food. First
let us prove that the Apostle meant that the servants of God
should labour with the body. He had said, Ye yourselves
know how ye ought to imitate us in that we were not trouble-

^ Vid, Exod. XV. 34', and infra v. 31. properly fanatical Monks of the fourth

The clause is also oiiiitted by other and following centuries, but their natiie

versions, by Erasmus, Mill, aud Ben- is often taken as synonymous wiih

gel. Wetstein retains. Mystics. They were of Oriental origin,

* The Euchites, who were so called and disparaged, if not denied, the elfi-

from their profession of prayer, were cacy of Baptisin.

250 GOSPEL ACCORDING TO CHAP. VI.

some among you, nor did we eat any man^s breadfor nought ;
hui travailing in labour and weariness day and night, that we
might not be burdensome to any of you. Not that we have
not power, but that we might offer ourselves as a pattern to
you ivhich ye should imitate. For when we were among
you, this we taught among you, that if a man would not
work, neitJier should he eat. What shall we say to this,
since he taught by his example what he delivered in precept,
in that he himself wrought with his own hauds. This is
Actsis, 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 those
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 Evangehsts, if ministers of the
Altar, if dispensers of the Sacraments, they have this power.
Or if they had had in this world possessions, whereby
they might without labour have supported themselves, and
had on their turuing to God distributed this to the needy,
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 thev who enter the
profession of God's service from the country hfe, from the
workman's craft, or the common labour, if they work not,
are not to be excused. For it is by no means fitting that
in tbat hfe 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. But wheu the Lord says, Be
not ye careful, He does not mean that they should not pro-
cure such things as they have need of, wherever they may
honestly, but tliat they should not look to these thiugs,
and should not for their sake do what they are commanded
to do in preaching the Gospel ; for this iutention He had a

VER. 26, 27. ST. MATTHEW. 251

little before called the eye. Chrys. Or we may connect the
coiitext 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. i"'^^''"-
Jerome. The command is therefore, not to be anxious what
vje shall eat. Por it is also commanded, that in the sweat of
our face we must eat bread. Toil therefore is enjoined,
carking forbidden. Pseudo-Chrys. Bread may not be gained
by carefuhiess 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 hody
than raiment? Jerome. He who has given the greater,
will He not also give the less? Pseudo-Chrys. For had
He 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 uubehevers were ill-employed
respecting care of things future, cavilHng 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 thanfood? He 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 who has given us the more precious things, in our beiug
anxious that He should also give us the lesser.

26. Behold the fowls of the air : for they sow not,
neither do they reap, nor gather into barns ; yet your
heavenly Father feedeth them. Are ye not much
better than they ?

27. Which of you by taking thought can add one
cubit unto his stature ?

Pseudo-Chrys. Having confirmed our hope by this arguing

252 GOSPEL ACCORDING TO CHAr. VI.

from the greater to the less, Ile next confirms it by an
argument from less to greater, Behold the fowls of the air,
AufT. they sow not, neither do they reap. Aug. Some argue
Monrch. ^^^^^ ^^^^y ouglit uot to labour, because the fowls of the air
23. neither sow nor reap. Why then do they not attend to that

which follows, neither gather into harns ? 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 thcm day by day with victuals ready
prcpared, at least they draw water from the spring, and set
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 scnt
' to them of free gift, made, or caused to be made, loaves,
which the birds do not. But not to lay up any thing for tlie
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 ? Avill you say that the more
lioly 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,
Ps. 50, 15. Call upon Me in the day of troiible, and I will detiver thee,
ought the Apostle therefore not to have fled, but to have
remained still to have been seized, that God might save hira
as He did the Thrce 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
tempt God, and that God, if He pleased, would so do to
deliver them as He had done Daniel from the hons, Peter
fi'om prison, then when they could no longer help them-
selves; but that in having made flight possible to them,
shoukl they be saved by flight, it was by God that thcy
were saved. In hke manner, such of God's servants as have

VER. 2G, 27. ST, MATTHEW. 253

strengtli to earii 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 abiUty 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 vahie, because a rational animal, such as man is, is ^^5""" .'■"

' . . Mont. 11.

higher in the scale of nature than an irrational, such as are i5,
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 Civ. Dei,
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 hovv much
the more precious is the creation of man, so much the
greater is God's care for him. If then the birds without
toiUng find food, shaU man not find, to whom God has given
both knowledge of labour and hope of fruitfulness ? Jerome.
There be some who, seeking to go beyond the Umits of their
fathers, and to soar into the air, sink into the deep and are
drowned. These wiU have the birds of the air to mean the
Angels, 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 thev would have it, how foUows it,
said to men, Are not ye of more worth than they ? It must be
taken then in the plain sense ; If birds, that to-day are, and
to-morrow are not, be nourished by God's providence, without
thought or toil of their own, how much more men, to whom
eternity is promi^ed ! Hilary. It may be said, that under
the name of birds, He exhorts us by the example of the
unclean spirits, to whom, without any trouble of their own in
seeking and coUecting it, provision of Ufe is given by the power
of the Eternal Wisdom. And to lead us to refer this to the un-
clean spirits, He suitably adds, Are not ye of much more value
than they ? Thus shewing the great interval between piety

254 GOSPEL ACCORDING TO CHAP. VI.

Gloss. and wickedness. Gloss. He teaches us not only by the
iiistance of the birds, but adds a further proof, that to our
being and life our own care is not enough, but Divine
Providence therein works ; saying, Which of you by iakiny
thought can add one cubit to his stature? Pseudo-Chrys.
For it is God who day by day works tlie 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
Providence withhohl from working in necessaries of life?
And if by taking thought you cannot add the smallest part
to your body, how shall you by taking thouglit be altogether
Aug. saved ? Aug. Or it may be connected with what follows it;
Moiiu ii! ^^ 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. Hilary. Other-
wise ; As by the example of the spirits He 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: surelv in being anxious concernin£r
clothing, that is, concerning the appearance of our bodies,
we ofFer affront to Him who will add so much to each man's
Aug. de stature as shall bring all to an equality. Aug. But if Christ
xxli. 15.'' ^ose again witli the same stature with which He died, it is
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 He appeared to His
disciples with that body in which He had been known
among them,) such that He shall be equalled to the tallest
among men. If again we say that all men's bodies, whether
tall or short, shall be alike brought to the size and stature of
the Lord's body, then much will perish from many bodies,
though He 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. MAITHEW. 255

liad lie lived. For tlie Apostle says not, ' To tlie measure of

the stature/ but, To the measure of the full age of Christ. Rpii.^js.

For the bodies of the dead shall rise in youth and maturity,

to which we know that Christ attained ^.

28. And why take ye thought for raiment ? Con-
sider the HHes 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 He not much more clothe you, O ye of
little faith ?

Chrys. Having shewn that it is not right to be anxious chrys.
about food, He passes to that which is less; (for raiment is H"»'-^^"-
not so necessary as food 3) and asks, And ivhy are ye care-
ful wherewith 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 hlies, saying, Consider the lilies of the field. He would
prove in two things the abundant goodness of God ; to wit,
the richness of the beauty with which they are clothed, and
the mean value of the things so clothed with it. Aug. The Anp;.
things instanced are not to be allegorized so that we enquire lil"^[[ ',"
what is denoted by the birds of the air, or the Hhes of the i^-
field; they are only examples to prove God^s care for the
greater from His care for the less. Pseudo-Chrys. For
HHes within a fixed time are formed into branches, clothed
in whiteness, and endowed with sweet odour, God conveying
by an unseen operation, what the earth had not given to the
root. But in aH the same perfectness is observed, that they
may not be thought to have been formed by chance, but may
be known to be ordered by God's providence. When He says,
They toil not, He speaks for the comfort of men ; Neither du
they spin, for the women. Chrys. He forbids not labour,

^ Hence the Roman Catholics teach which is thirty-three ;" vid. Bishop
that "men shall rise at a perfect age, Doyle's Cliristian Doctrine.

256 GOSPEL ACCORDING TO CHAr. VT.

but carefulness, both here and above when He spoke of

Gloss. non sowing. Gloss. And for the greater exaltation of God'3

***''* providence in those things that are beyond huraan in-

dustry, He adds, / say unto you, that Solomon in all his

glory was not arrayed like one of these. Jerome. For,

in sooth, what regal purple, what silk, what web of divers

colours from the loom, may vie with flowers ? What work of

raan has the red blush of the rose? the pure white of the

lily ? How the Tyrian dye yields to the violet, sight alone

and not words can express. Chrys. As widely as truth

differs frora 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

Soloraon was exceeded by the flowers not once only, or

twice, but throughout his whole reign ; and this is that He

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 are the

lilies. HiLARY. Or; By the hlies are to be understood the

eminences of the heavenly Angels, to whom a surpassing

radiance of whiteness is coramunicated by God. They toil

not, neither do they spin, because the angehc powers received

in the very flrst allotraent 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 Angels,

He would have thera look for a covering of angelic glory

by this exaraple 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 He

overlook men, whom He has created not to be seen for a

tirae but that they should be for ever ? Jerome. To-morrow

in Scripture is put for time future in general. Jacob says,

Gen, 30, So shall my righteousness answer for me to-morrow. And

^^' in the phantasm of Samuel, the Pythoness says to Saul, To-

1 Sam, '• , . , /^ o • i,

28, 19. morrow shalt thou be with me. Gloss. bome copies have

VER. 31 33. ST. MATTHEVV. 257

inio the fire, or, into an heap, which has the appearance of
an oven. Chrys. He calls them no more Hlies, but the
grass of the field, to shew their small worth ; and adds more-
over another cause of their small value ; which to-dmj is.
And He said not, and to-niorrow is not, but what is yet
greater fall, is cast into the oven. In that He says, Hoiv
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 Httle which is not
sure of even the least things. Hilary. Of, 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^; and by devotion raise them-
selves above the earth and seek the skies. Tlie Apostles are
said to be of more value than these, because they are the
heads of the Saints. By the Hhes 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 HHes, 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 the thorns. By the grass are de-
noted the unbeHevers, of whom it is said, The grass hath Is. 40. 7.
dried up, and the fiowers thereof faded. By the oven eternal
damnation; so that the sense be, If God bestows temporal
goods on the unbeHevers, how much more shaH He bestow
on you eternal goods !

31. Therefore take no thought, saying, What shall
we eat ? or, What shall we drink ? or, Wherewithal
shall we be clothed ?

• Vii the Breviary Hymn, Magnte Deus Potentioe.
VOL. I. S

258 GOSPEL ACCORDING TO CHAP. VT.

32. (Por 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 be added
unto you.

Gioss. Gloss. Having thus expressly cut ofF all anxiety con-

non occ cgrning food and raiment, by an argument drawn from
observation of the inferior creation, He foUows it up by
a further prohibition ; Be not ye therefore careful, saying,
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 seera to me to be con-
victed, who, using theraselves the usual food and clothing,
require of those with whom they hve either greater sump-
Gloss. tuousness, or greater austerity in both. Gloss. There is
also a further needless sohcitude 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 Gen-
tiles seek. Pseudo-Chrys. Since their behef is that it is
Fortune and not Providence that has place in human affairs,
and think not that their hves are directed by God's coun-
sel, but foUow the uncertain chance, they accordingly fear
and despair, as having none to guide them. But he who
beheves that he is guided by God's counselj entrusts his
provision of food to God's hand; as it follows, for your
Father knoweth that ye have need of these things. Chrys.
He said not ' God knoweth,' but, Your Father knoweth, in
order to lead them to higher hope ; for if He be their Father,
He will not endure to forget His chiklren, since not even
human fathers could do so. He says, That ye have need of

non occ.

VER. 31 33. ST. MATTHEW. 259

all these thivgs, in order that for that very reason, because
they are necessary, ye may the more lay aside all anxiety.
Tor he who denies his son bare necessaries, after whiit
fashion is he afather? But for superfluities they have no
right to look with the like confidence. Aug. God did not Auo;. 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 Hira. Id. As to what some say that these Autj. de
things are so many that they cannot be compassed by the J^^^ jg*^''
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 iu a certain unspeakable way bounded by
God, because it is not iucomprehensible by His knowledge.
Nemesius. That there is a Providence, is shewn by such Nemes.
signs as the following ; The continuance of all things, of ^j ^^^2
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 done 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 contingeucy. Now there are
but three reasons tliat can be alleged for God exercising no
providence of particular events ; eitlier 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
every wise man knows, that if particulars were destroyed, the
whole would be destroyed ? But nothing prevents all indi-
viduals from perishing; when no power watches over them.
If, again, He be unwiUing, this must be from one of two
reasons; inactivity, or the meanness of the occupation. But
inactivity is produced by two things; either we are drawn
aside by some pleasure, or hindered by some fear, neither of
which can be piously supposed of God. If they affirm that it

260 GOSPEL ACCOKDING TO CHAP. VT.

Avould be unbecoming, for tliat it is beneath such blessed-
iiess 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 craftsraen?
But if it be that He is unable, then is He unable to bestow
benefits on us. But if we are unable to comprehend the
raanner 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 hira 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 fjrst tJie kingdom of God, and His righteousness. The
kingdora of God is the reward of good works; His righteous-
ness is the way of piety by which we go to that kingdora.
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 He loves,
and what He hates, the righteousuess itself will shew 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. Gloss. Or, He says
His righteousness, as though He were to say, ' Ye are
made righteous through Him, and not through yourselves.'
Pseudo-Chrys. The earth for man's sin is accursed that it
should not put forth fruit, according to that iu Genesis,
Gen. 3, 17. Cursed is the ground in tliy ivorks ; but when we do well,
then it is blessed. Seelc righteousness therefore, aud thou
shalt not lack food. Wherefore it follows, a7td all these
Aug. things shall be added unto you. Aug. To wit, these tera-
Mont '" poral goods which are thus manifestly shewai not to be
ii. 16. such goods as those goods of ours for the sake of which
we ought to do well; and yet they are necessary. The
kingdom of God and His righteousness is our good which

VER. 34. ST. MATTHEW. 261

we ouglit 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 songht 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
sliould therefore eat that we may preach the Gospeh But
if we seek first the kingdom of God and Ilis rigldeousness,
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 hindranee to you : that you may not in seeking
them be turned away from the other, and thus set two euds
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 ; jj °^^'
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 He judges most for our
advantage. So that should these things ever be lacking to
us, (as God to exercise us often perraits,) it will not weaken
our fixed purpose, but rather confirm it when wavering.

34. Take 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. Having fbrbid anxiety for the things of the day, Gloss. ap.
He now forbids anxiety for future things, such a fruitless "^*^ '"'
care as proceeds from the fault of men, in these words, Be
not ye anxious about the morrow. Jekomb. To-morrow iu
Scripture signifies time future, as Jacob in Genesis says,
To-morrow shall my righteousness hear me. And in the Cicn. so,
phautasm of Samuel the Pythoness says to Saul, To-morroiv jgj^,^,

2,8, 19.

262 GOSPEL ACCORDING TO CHAP. VT.

shalt thou be ivith nie. He yields therefore unto tliem that

they should care for things present, though He forbids them

to take thought for things 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.

By evil He means here uot 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 He 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 popuk^^ce ; to impress

them the more, He 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-

Chrys. 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-morruw

shall be anxious for itself, is as much as to say, when yon

have heaped up superfluities, they shall care for themselves,

you shall not enjoy them, but they shall find many lords

who shall care for them. Why then should you be anxious

about those things, the property of which you must part

with? Siifficient for the day is its own evil, as much as to say,

The toil you undergo for necessaries is enough, do not toil for

Aug. things superfluous. Aug. Or otherwise ; To morrow is said

ubi sup. ^^iy ^£ |.|j^g where future succeeds to past. When then we

work any good work, we think not of earthly but of heavenly

things. The morrow shall be anxious for itself, that is, Take

food and the like, when you ought to take it, that is, when

necessity begins to call for it. For sufficient for the day is

its own evil, that is, it is enough that necessity shall compel

to take these things; He calls it evil, 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 hiraself, 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. IIilary. 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 AuG. Since when these temporal tliings are provided
^"^' beforehand against the future, it is uncertain with what

purpose it is done, as it may be with a single or double
mind, He opportunely subjoins, Judge not. Pseudo-Chkys.
Otherwise; He has drawu out thus far the consequences
of His injunctions of almsgiving; He now takes up those
respecting prayer. And this doctrine is in a sort a con-
tinuation of that of the prayer ; as thongh it should run,
Forgive us our debts, and then should follow, Jiidge not, that
ye be not judged. Jerome. 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 ? Pseudo-Chrys. But some 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 tliem, and pursuing
private grudges under the show of piet}^ Chrys. Where-
fore He 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 as an enemy seeking revenge, but as a phy-
sician applying a remedy. Pseudo-Chkys. But that not
cven thus should Christians correct Christians is sliewn by
that expression, Judge not. But if they do not thus cor-

VER. 1, 2. GOSPEL ACCORDING TO ST. MATTHEW. 265

rect, sliall they tberefore obtain forgiveness of their sins,
because it is said, and ye shall not be judged ? For who
obtaius forgiveuess of a former siu, by uot adding auother
thereto ? This we have said, desiriug to shew that this
is uot here spokeu coucerning not judgiug our neighbour
who shall siu agaiust God, but who may sin against our-
selves. For whoso does not judge his ueighbour who
has siuned against him, him shall not God judge for his
siu, but will forgive him his debt eveu as he forgave.
Chrys. Otherwise; He does uot 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 manuer Paul does uot absolutely forbid to
jndge those that sin, but fiuds fault with disciples that
judged their teacher, aud instructs us uot 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 ou thiugs uncertaiuj so this judgment
agaiust God is drawu from somewhat that is doubtful. And
He therefore would have us put away the custom from us
altogether; for it is uot here as iu other cases where it is
sin to have given a false judgment; but here we have
begun to siu if we have pronouuced any judgment at all.
AuG. I suppose the commaud here to be no other than Aug.
that we should always put the best iuterpretatiou ou such ^j""" '"
actions as seem doubtful with what miud they were done. 'i. I8.
But concerning such as cannot be done with good purpose,
as adulteries, blasphemies, and the like, He permits us to
judge ; but of iudilfereut actions which admit of beiug doue
with either good or bad purpose, it is rash to judge, but
especially so to coudemn. There are two cases in which
we should be particularly on our guard against hasty judg-
ments, when it does not appear with what miud the action
was doue ; aud wh&u it does uot yet appear, what sort of
man any one may turn out, who now seems either good or
bad. Wherefore we should neither blame those things of
which we know with what mind they are doue, nor so blame
those things which are manifest, as though we despaircd of
recovery. Here one may think there is difliculty iu what
follows, With what judgment ye judge ye shall be judged.

266 GOSPEL 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 meaut judg-
ment. Surely this is only said, that the haste in whieh 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 always hurt him who does the wrong. Id. Sorae
xxi. 11. ' ^^J> How is it true that Christ says, And with vjhat 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 he 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
puU out the mote out of thine eye ; and, behold, a
beaiu 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

Ivlont! '" ^^^ uujust judgment; and because that they are most given

ii. 18. to rash judgment, who judge 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 either from pride or jealousy — therefore He

VER. 3 — 5. ST. MATTHEVV. 267

subjoins, Why seest thou the mote in thy brother^s eye, and
seest not the beam in thyowneye? 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
liave sinned in anger, aad you correct him with settled ®"P'
hate. For as great as ia 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 Mouk
having a superfluous garment, or a plentiful meal, they break
out into bitter accusation, though themselves daily seize and
devour, and sutfer 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 frora
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 Uo 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
might be by a beam.

Pseudo-Chrys. 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 Auof.
uuder the necessity of finding fault with any, let us first ]vior!t. iL
consider whether the sin be such as we have never had ; i^»
secondly that we are yet men, and may fall into it; then,
whether it be one ihat we have had, and are now without,
and then let our common frailty come into our mind, that
pity and not hate may go before correction. Should we
fiud ourselves in the same fault, let us not reprove, but
groan with the off^ender, and invite him to struggle with us.
Seldom indeed and in cases of great necessity is reproof to
be employed ; and then only that the Lord may be served

2G8 GOSPEL ACCORDING TO CHAP. VIT.

and not ourselves. Pseudo-Chrys. Otherwise; Hoiv snyest
thou to thij brother ; that is, with what purpose? rrom
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 frora men, not the reward of edifying
from God, and you are a hypocrite ; as it follows, Thou hypo-
Aug. crite, cast first the beam out of thtne own eve. Aug. For to

Serm. m . . ^

Mont. reprove sm is the duty of the good, which when the bad do,

"•^^- they act a part, dissembling their own character, and as-
suming one that does not belong to thcm. Chrys. And it
is to be noted, that whenever He intends to denounce any
great sin, He begins with an epitliet 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 things
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 own sins, and then try
those of your neighbour ; whence it follows, and then shalt
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 eye.

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. ubi AuG. Because the simplicity to which He had been di-

^"P* recting in the foregoing precepts might lead some wrongly

to conclude that it was equally wrong to hide the truth as to

utter what was false, He well adds, Give not Ihat whicti is

ubi sup.

VER. 6. ST. MATTHEW. 269

Jioly to tlie dogs, and cast not your pearls before swine.
Pseudo-Chkys. 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
obhged 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 aud
the unworthy, but not so spiritual graces. Aug. Let us scc Auo-.
novv what is the holy thing, what are the dogs, what the ]^'^|"j' '"
pearls, what the swine. The holy thing is all that it were ii. 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-Chkys. Otherwisej That ivhich is holy denotes bap-
tism, the grace of Chrisfs 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 Ano ubi
swine we may not unsuitably take for those that despise the ""^'
truth. Therefore because dogs leap forth to rend in pieces,
and what they rend, suffer not to contiuue whole, He said,
Give not that whidh is holy to the dogs ; because they strive
to the utmost of their power to destroy the truth. The
swine though they do not assault by biting as dogs, yet do
they defile by tramphng upon, and therefore He said, Cast
not your pearls before swine. Eaban. Or ; The dogs arc
returned to their vomit; the swine not yet returned, but
wallowing in the mire of vices. Pseudo-Chrys. Otherwise ;

270

GOSPEL ACCORDING TO CHAP. VII.

The dog and the swine are unclean animals ; tlie dog indeed
in every respect, as he neither chevvs the cud, 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 Ufe, and in their faith; but
by the swine are to be understood heretics, because they
seera to call upon the nanie of the Lord. Give not therefore
that which is holy to the dogs, for that baptism and the other
sacraraents are not to be given but to them that have the
faith. In hke raanner the mysteries of the truth, that is, tlie
pearls, are not to be given but to such as desire the truth and
live with huraan reason. If then you cast thera to the swine,
that is, to such as are grovelhug in impurity of Hfe, tliey do
not understand their preciousness, but value them hke 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
®"P* foot : hence it is said, Lest perchance they tread them under

Gloss. foot. Gloss. He says, Lest perchance, because it may be that
interlm. ^Y\qj wiU wisely turn from their uncleanness ^ Aug. That
ubrsup. which follows, Turn again and rend you, He raeans uot the
pearls themselves, for these they tread under foot, and when
they turn again that they raay hear soraething further, then
they rend hira 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, T see not how they shall not be trode
upon and rent by those they teach. Pseudo-Chrys. Or ; The
swine not only trample upon the pearls by their carnal Hfe;
but after a little they turn, and by disobedience rend those
who offend thera. Yea often when offended they bring false
accusation against them as sowers of new dogmas. The
dogs also having trode upou holy things by their irapure
actions, by their disputings rend the preacher of truth.
Chrys. Well is that said, Lest they turn ; for tliey feign
raeekness that they raay learn ; and when they have learued,
they attack. Pseudo-Chrys. With good reason He forbade
pearls to be given to swine. For if they are not to be set
before swine that are the less uuclean, how much more are

' The Gloss. has ' quia non possunt.'

VER. 7, 8. ST. MATTHEW. 271

they to be withlield from dogs that are so much more uu-
clean. But respecting the giving that which is holy, we
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 Aup;. ubi
liim who does not receive it ; for men the rather seek that ^"'^*
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 Jolm 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. He 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
ought not to makei answer in such points to the enquirer.

7. Ask, and it shall be given you ; seek, and ye
shall find ; knock, and it shall be opened unto you :

8. For every one that asketh receiveth ; and he
that seeketh 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, Ile novv shevvs what we ought to ask, saying, Ask,
Aug. ubi and it shall be given you. Aug. Otherwise ; when Ile cora-
^"P' 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 thing
to dogs, when as yet I see not that I have any holy thing?
Ile therefore adds in good season, Ask, and ye shall reccive.
Pseudo-Chrys. Othervvise; having given them some com-
mands for the sanctification of prayer, saying, Judge not, II c
adds accordingly, Ask, and it shall be given 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
iiight ; seek with care and toil ; for neither by toiling only iu
the Scriptures do we gain knowledge without God's grace,
nor do we attain to grace without study, lest the gift of God
sliould be bestovved 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 vvhat 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 after
ciijoined 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
seck 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 vvord may have access to their
souls. Or otherwise ; Since the precepts given above were
beyond the reach of human virtue, He sends them to God to
whose grace nothing is irapossible, 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 aniraals with swift foot, or swift wing, with clavvs,
, . , teeth, or horns, He so made man that Ile Ilimself shouhl

' virtus ; ' '

vid. Ps. bc raan's only ^strcngth, that forced by reason of his ovvn

18, I.

VER. 7, 8. ST. MATTHEW. 273

weakness, he luisrlit alwavs have need of his Lord. Gloss. Gioss
We ask with faith, we seek with hope, we knock with love. °'
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- Anp;.
ness of soul that we may be able to fulfil the tliings com- \i,,\\f\ a,
manded us; seeking, pertains to the discovery of the truth. -i-
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, Aur.
I have thought good to unfold with this travail; but it were j 'jy''
better to refer them all to instant prayer ; wherefore He after-
wards concludes, saying, Ile will give good things to them that
ask Him. Chrys. And in that He adds seek, and knock, He
bids us ask with much importunateness and streugth. For
one who seeks, casts forth all other things from his mind,
and is turned to that thing siugly which he seeks ; and he
that knocks comes with vehemeuce and warm soul. Pseudo-
Chrys. He had said, Ask, and ye shall receive ; which siu-
ners heariug might perchauce say, The Lord hereiu exhorts
them that are worthy, but we are unvvorthy. Therefore He
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, whetlier he be righ-
teous or a sinner, let him not hesitate to ask ; that it may
be fuUy seen that none is neglected but he who hesitates to
ask of God. For it is not credible that God should enjoiu
on men that work of piety which is displayed in doiug good
to our enemies, and should not Himself (being good) act so.
AuG. Wherefore God hears siuners ; for if He do not hear Aug.
sinners, the PubHcan said iu vain, Lord, be merciful to jj^^' 44
me a sinner ; and by that confession merited justification. 13.
Id. He who in faith offers supplication to God for the jg" ^ '
necessities of this hfe is heard mercifully, and not heard Aug.
mercifuUy. For the physician kuows better than the sick sgjlt''^']'^
man what is good for his sickness. But if he asks that
which God both promises aud commauds, his prayer shall
be granted, for love shall receive what truth provides. Id. Aug. Ep.
But the Lord is good, who often gives us not what we " *
would, that He may give us what we should rather prefer.

VOL. I. T

274 GOSPEL ACCORDING TO CHAP. VII.

Auff. Id. Thcre is iieed moreover of pcrseveraiice, tliat we mny

Mont. ii. ''Gccive what we ask for. Id. In that God sometimes delays

^i- His gifts, He but recoramends, and does not deny them.

Serm. 61, ^°^' ^^^^^ which is long looked for is sweeter wlien 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, vvhom 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 ?

A"g. AuG. As above He had citcd the birds of the air and the

Mon^ ii" y^^^es of the field, that our hopes may rise from the less to
21- the greater; so also does Ile 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
obtaiuing, and so never take in hand to ask ; therefore Hc
proposes a comparison of the relation between father and
son ; that shoukl we despair because of our sins, we may
hope because of God's fatherly goodness. Chrys. There
are two things behoveful for one that prays ; that he ask
earnestly ; and that he ask such things as he ought to ask.
And those are spiritual things; as Solomon, bccause he
asked such things as were right, received speedily. Pseudo-
Chrys. And wliat are the things that we ought to ask,
he shews under the Hkeness 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 stumbhng-block of
oftence to thc soul. Remig. By the fish we may under-
stand the vvord concerning Christ, by the serpent the Devil

VER. 9 — 11. ST. MATTHEW. 275

liimself. Or by tlie loaf may be understood spiritual doc-

trine ; by tlie stone ignoranee ; by the fish the water of

Holy Baptism ; by the serpent the wiles of the Devil, or

unbehef. Raban. Or ; bread which is the common food

signifies charity, without which the other virtues are of no

avail. The fish signifies faith, wliich 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 li,

nifies hope; for an egg is the hope of the animah 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

suff^er us to die of the poison of unbehef. Thence it follows,

If then ye being evil. Chrys. This He said not detracting

frora human nature, nor confessing the whole human race to

be evJl; 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 coraparison of

God who is pre-eminently good, all men seem to be evil, as

all light shews dark when corapared 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,i6.

He calls evil those who are lovers of this age ; whence also ^^\^-

ubi sup.

the good things which they give are to be called good
according to their sense who esteem thera 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 Aug.
that good thing which raakes raen good is God. Gold and gj] 3'
silver are good things not as making you good, but as with
them you may do good. If then we be evil, yet as having
a Father who is good let us not reraain ever evih Aug. If ^ug.
then we being evil, know how to give that which is asked ]viont ii.

t2 21.

276 GOSPEL ACCOKDING TO CHAP. VII.

of us, how much raore is it to be hoped that God will give
us good things when we ask Hira ? Pseudo-Chrys. He
says good things, because God does not give all things

Gloss. ord. to thera that ask Hira, but only good things. Gloss. For
from God we receive only such things as are good, of wliat
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, He

Luke 11, shall give good things, Luke has, shall give His Holy Spirit.
But this ought not to seera contrary, because all the good
things which raan receives from God, are given by the grace
of the Holy Spirit.

12. Therefore all things whatsoever ye would tbat
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 raeii
are brought to purity and siraplicity of heart ; concerning
which having spoken a long tirae, He thus concludes, All
things whatsoever ye would, ^c. For there is no man who
would that another should act towards hira 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 thera. Then breaking the
thread of His discourse He had introduced various other
matters, wherefore now when He returns to the command
with which He had begun, He says, All things whatsoever
ye would, ^c. That is ; I not only comraand 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. Gloss. Otherwise ; The Holy Spirit
is the distributor of all spiritual goods, that the deeds of
charity may be fulfilled; whence He adds, All things there-
fore, ^c. Chrys. Otherwise ; The Lord desires to teach that
men ought to seek aid from above, but at the sarae tirae to
contribute what lays in their power ; wherefore when He
had said, Ask, seek, and knock, He proceeds to teach openly

VER. 12. ST. MATTHEW. 277

tliat men should be at pains for thcmselves, addingj Whatso-

ever ye would, S^c. Aug. Otherwise ; The Lord had promised Aug.

that Ile would give good things to them that ask tlira. But gi"?"'

that Ile may own His petitioners, let us also own ours. For

they that beg are in everythiug, save having of substance,

equal to those of whoin 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, siraply, but All things

therefore, as though He should say, If ye will be heard,

besides those things which I have uow 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 hovv 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. ]r"\ •"

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 comraand. Yet the thought is

perfect, even though this be not added. For the words, All

things 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 but vid.

the wicked it is rather uamed desire, and not wilL Not that ?'o'^^'^'v

' 1. y. n. *.

the Scriptures always observe this propriety ; but where need
is, there they retaih the proper word so that none other
need be undeistood. Cyprian. Since the Word of God, the Cypr.
Lord Jesus Christ came to all men, He summed up all His
commands in one precept, Whatsoever ye would that men
should do to you, do ye also to them ; and adds, for this is
the Law and the Prophets. Pseudo-Chrys. For whatsoever

^ So also S. Cyprian de Orat. (Tr. vii. 18. fin.) auJ tlie Latin MSS.

278 GOSPEL ACCORDING TO CHAP. VII.

tlie Law and the Propliets contain up and down through

tlie whole Scriptures, is embraced in this one cornpendious

precept, as the innumerable branches of a tree spring from

^jreg. 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. CiiRYS. Whence 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. Aug. This precept

oerm. in gggj^g to rcfer to the love of our neighbour, not of God, as

22, in another place Ile 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

Aug.de God. Id. Otherwise; Scripture does not mention the love

^nn. vm. ^£ Qod, wherc 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 things.

'«3"

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.

Aug, AuG. The Lord had warned us above to have a heart single

^>''''"- i" and pure with Avhich to seek God : but as this belongs to but

Mont, 11. ^ • . T -n 1 1

22, few, He begins to speak of finding out wisdom. For tlie 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 ye in at the

Gloss.ord. 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-Chrys. Otherwise ;
This third prcccpt again is connected witli the right method
of fasting, and tlie order of discourse will be this ; But thou

VER. 13, 14. ST. MATTHEW. 279

when thou fastest anoint thy head ; and after come^, Enter
ye in at the strait gate. For there are three cliief 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 hfe 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 hfe is all righteousness, and is called narrow for
the contrary reasons. It must be considered that unless onc
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. Gloss. 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. Chrys. But
seeing He declares below, My yoke is pleasant, and Ny
burden light, how is it that He says here 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,
which is called the wide and broad, has also a way and a
gate. Of these nothing is to remain ; but all pass away.
But to pass through toil and sweat, and to arrive at a good
end, namely life, is sufficient solace to those who undergo

280 GOSPEL ACCORDING TO CTIAP. VII.

tliese struggles. ror 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 He 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
corabatants, 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 tlie
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 ivalk 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 wheu 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
raidway.

15. Beware of false prophets, which eome to you
in sheep's clothing, but inwardly they are ravening
wolves.

16. Ye shall know them by 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 cast into the fire.

20. Wherefore by their fruits ye shall know them.

Pseudo-Chrys. The Lord had before commanded His
Apostles, that they should not do their alms, prayers, and

VER. 15 20. ST. MATTHEW. 281

fastings before raen, as the hypocrites ; and that they might
know that all these things may be done in hypocrisy, Ile
speaks saying, Take heed of false prophets. Atjg. When the Ang.
Lord had said that there were few that find the strait gate ^j^l"^; j"
and narrow way, that heretics, who often commend them- 23.
selves because of the smallness of their numbers, miglit not
here intrude themselves, He straightway subjoins, Take heed
of false prophets. Chrys. Ilaving 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,
calUng 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 He says Take heed, because it
is a sure precaution of security to kuow him whom you
avoid. But this form of warning, Take heed, does not imply
that the Devil will introduce heresies against God's will,
but by His permission only; but because He would not
choose servants without trial, therefore Ile sends them
temptation; and b^ecause He would not have thera perish
through ignorance, He therefore warns them beforehand.
Also that no heretical teacher might raaintain that He spoke
here of Geutile and Jewish teachers and not of them, He
adds, who come to you in sheep's clothing. Christians are
called sheep, and the sheep's clothing is a form of Chris-
tianity and of feigued religion. And uothing so casts out

282 GOSPEL ACCORDING TO CHAP. VII.

all good as hypocrlsy ; for evil tliat puts on the semblance
of good, cannot be provided against, because it is unknown.
Again, that the heretic might not allege that Ile here speaks
of the true teachers which were yet sinncrs, He adds^ But
inwardly they are ravening wolves. But CathoHc 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 He speaks ; for they put on
the guise of Christians, to the end they raay tear iu pieces the
Christian with the wicked fangs of seduction. Conceruing
Acts 20, such the Apostle speaks, / know that after my departure

OQ ,

there will enter among you grievous wolves, not sparing the
flock. Chrys. Yet He may seem here to have aimed under
the title of false prophets, not so much at the hcretic, 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
Hlont ii" ^^^ would havc us look to ? For many esteem araong fruits
24. some things which pertain to the sheep's clothing, and in

this manner are deceived concerning wolves. For they prac-
tise fastiug, alrasgiving, or praying, which they disphiy before
men, seekiug to please those to whom these thiugs seem
difiicult. 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 fieece of the sheep itself, such as
are done with bad intention, or in error, are notliing else
than a clothing of wolves ; but the sheep ought not to hate
their own clothing because it is often used to hide wolves.
What then are the fruits by which we may know an evil tree?
Gal. 5, 19. The Apostle says, The works of the flesh are manifest, which
are, fornication, uncleanness, ^c. And which are they by
which we may know a good tree? The same Apostle teaches,
saying, Thefruits of the Spirit are love,joy,peace. Pseudo-
Chrys. The fruits of a man are the coufession of his faith
and the works of his life; for he who utters according to God
the words of humihty and a true confcssion, is the sheep ;
but he who agaiust the truth howls forth blasphemies agaiust

VER. 15 20. ST. MATTHEW. 283

God, is the wolf. Jerome. What is here spolven of false pro-
phets we may apply to all whose dress and speech proraise 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 conjectuve Aug.
Avhether this their outward appearance is put on for display. """ °'^'^'
For when by any temptations those things are vvithdrawn or
denied them which they 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 liis
own. Greg. Also the hypocrite is restrained by peaceful Greg.
times of Holy Church, and therefore appears clothed with ^^^(^ j^,^
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, He agaiu enforces
what He had said by example from men, saying, Do men
gather grapes of thorns, or figs 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 behevers joined to Him by the
wood of the Cross. The fig again is the Church whicli
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, naraely, 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 raaketh glad the heart of man — purity, because it is not
mixed with water — aud sweetness, in that it dehghteth. The
thorns and thistles are the heretics. And as a thorn or a
thistle has sharp pricks on every part, so the DeviPs servants,
on whatsoever side you look at them, are full of wickedness.
Thorns and thistles then of this sort cannot bear the fruits
of the Church. Aud having instanced in particular trees, as

284

GOSPEL ACCORDING TO

CHAP. vn.

Aug.
Serin. in
Mont
ii. 25.

Mani-
chees,
vid. infr.

Aug. de
Civ. Dei,
xii. 4.

pacem.

Ang.
Serm. in
Mont.
ii. 25.

the fig, tlie vine, the thorn, and the thistle, He proceeds to
shew that tliis is universally true, saying, Thus every good
tree bringeth forth good fruit, but an evil tree bringeth forth
evil fruit. Aug. 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 no countenance from these two trees ;
as it will be evident to any who will read the context that
He is speaking here of men. Id. These men of whom we
have spoken are 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 appearauce, and as it were their own ^harmony, and are
altogether good. Chrys. 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 an evil tree bring
forth good fruit. Aug. From this speech the Manichees
suppose that neither can a soul that is evil be possibly
changed for better, nor one that is good into worse. As
tliough it had been, A good tree cannot become bad, nor a
bad tree become good ; whereas it is thus said, A good tree
ca7inot 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 vvould
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 gocd. For though he may sometimes be useful, it is not
he that does it, but it comes of Divine Providence super-
intending. Raban. And man is denominated a good tree,
or a bad, after his will, as it is good or bad. His fruit is his
works, vvhich can neither be good when the vvill 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["ifv!"
evil tree ; so of this evil will itself whence will you say that it 40, tkc.
has sprung, except that the evil will of an angel sprung from
an angel, of mau 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 af3firm 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 not forth good fruit shall be 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 spokeu 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 punishmeuts, to be
cut down, and to be burned ; and he that is burned is also
altogether cut out of the kingdom; which is the harder
punishment. Many indeed fear no more than hell ; but I
say that the fall of that glory is a far more bitter punishmeut,
than the pains of hell itself. For what evil great or small
would not a father undergo, that he might see and enjoy
a most dear son ? Let us then think the same of that glory ;
for there is no son so dear to his father as is the rest of the

286 GOSPEL ACCORDING TO CHAP. VII.

goo(3, to be deceascd and to be with Christ. The pain of

hell is iudeed intolerable, yet are teu thousand hells uothiug

to falling from that blessed glory, and being held in hate by

Gloss. non Christ. Gloss. From the foregoiug siniiUtude He draws

occ

the conclusiou to what Ile had said before, as being now
mauifest, saying, Therefore by their fruits ye shall know
them.

21. Not every one tbat 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 hfe 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.

Tor it behoves the servants of God that both their work

should be approved by their teaching and their teachiug by

their works. And therefore He says, Not every one that

saith unto Me, Lord, Lord, enters into the kingdom of heaven.

Chrys. Chrys. Whereiu He seeras to touch the Jews chiefly who

xxT.' placed every thiug in dogmas ; as Paul accuses them, If

Roin.2,17. thou art called a Jew, and restest in the Law. Pseudo-

Chrys. Otherwise; Haviug taught that the false prophets

and the true are to be discerned by their fruits, He now goes

on to teach more plaiuly what are the fruits by which we are

Aug. to discern the godly from the ungodly teachers. Aug. For

^'^^iiT' . even in the very name of Christ we must be on our guard

in Moiit, '' ^ ° _

ii. 24. affainst heretics, and all that understand amiss and love this
world, tliat we may not be deceived, and therefore He says,
Not every one that saith unto Me, Lord, Lord. But it may

VER. 21 23. ST. MAITHEW. 287

fairly create a difficulty how this is to be reconciled vvith
that of the Apostle, No man can say that Jesus is the Lord, i Cnr.
but by the Holy Ghost. For we cannot say that those vvho "' '
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. Ile 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. i, 16.
but in works deny Him. Ambrosiaster. For all truth by Ambr.
whomsoever uttered is from the Iloly Spirit. Aug. Let us ,„""""0^.
not therefore think that this belongs to those fruits of which 12, 3.
He had spoken above, when one says to our Lord, Lord, ,jo,'focc
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 Ily Faiher 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 i^, Jol)n6,40.
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. Chrys. He said not he that doth My will, but ihe
will of My Faiher, for it was fit so to adapt it in the mean
while to their weakness. But the one secretly impHed the
other, seeing the will of the Son is no other than the will of
the Father. Aug. Hereto it also pertains that we be not Au!?.
deceived by the nanle of Christ not only in such as bear the jj,'||J' '"
name and do not the deeds, but yet more by certain works ii.25
and miracles, such as the Lord wrought because of the unbe-
lieving, but yet warned us that we shoukl not be deceived by
such to suppose that there was invisible wisdom where was
a visible miracle; wherefore He adds, saying, Many shall say
to Me in that day. Chrys. See how He thus secretly brings

288 GOSPEL ACCORDING TO CHAP. VII.

in Himself. Here in the end of His serraon He shews
Himself as the Judge. The punishment that awaits sinners
He had shewn before, but now onlv 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 raa-
jesty of His Father; when none shall any raore 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 hiraself. For in that judgraent tlie
witnesses shall not be flattering men, but Angels speaking
the truth, and the Judge is the righteous Lord; whence He
closely iraages the cry of raen 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 raighty works ; and
hence proraise themselves the kingdom of heaven, saying,
Llave we not prophesied in Thy name? Chrys. 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 liere wondered at by all for the miracles
which they wrought, and there seeing themselves punished,
they say in wonderment, Lord, Jiave we not prophesied in Thy
«* name? Others again say, that they did sinful deeds not while
they thus were working rairacles, but at a tirae later. But
if this be so, that very thing which the Lord desired to prove
would not be established, naraely, that neither faith nor mi-
racles avail aught where there is not a good life ; as Paul
1 Cor. also declares, If L have faith that L may remove mountains,
' * but have not charity, L am nothing. Pseudo-Chrys. But
note that He says, in My name, not in My Spirit; for they
prophesy in the narae of Christ, but with the spirit of tlie
Devi] ; such are the diviners. But they raay be known
by this, that the Devil soraetiraes speaks falsely, the Holy
Spirit never. Howbeit it is permitted to the Devil some-
times to speak the truth, that he may comraend his lying by
this his rare truth. Yet they cast out daemons 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. *^^P*
Jerome. Otherwise; To prophesy, to work wonders, to cast
out dsemons 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 suflFered for the condemnation
of those that invoke, or for the benefit 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 prophesiedj the sons of Scseva in the
Acts of the Apostles were seen to cast out dsemons; and
Judas with the soul of a traitor is related to have wrouglit
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 hiew
you. Jerome. Emphatically, Then will I confess, for for
long time He had forbore to say it. Pseudo-Chrys. 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 siuners more merited. God does not know
sinners because they are uot worthy that they should be
known of God ; not that He altogether is ignorant concern-
ing them, but becahse He knows them not for His own.
For God knows all men according to nature, but He seems
not to know them for that He loves them not, as they seem
not to know God who do not serve Him worthilv. Chrys.
He says to them, / never knew you, as it were, not at the
day of judgment only, but not even then when ye were
working miracles. For there are many whom He has now
VOL. I. u

290 GOSrEL ACCORDING TO CHAP. VII.

in abhorrciiec, and yct turus away Ilis wratli before tlieir
puuishment. Jerome, Note that He says, I never kneiv you,
as being against some that say that all men have always
Greg.Mor. been among rational creatures^ 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
n(Jw the Holy Chui'ch, if there be any miracles of heretics,
despises them, because she knows that they have not the
mark of holiuess. And the proof of holiuess is uot to work
miracles, but to love our neighbour as ourseives, to think
truly of God, aud of our neighbour better than of ourselves.
Aug, cont. AuG. But never let it be said as the Manichees say, that the
A V. Leg. Lqj,(J spolie these things concerning the holy Prophets ; He
spoke of those who after the preaching of His Gospel seem
to themselves to speak in His narae not knowing what they
speak. IIiLARY. But thus the hypocrites boasted, as though
they spoke somewhat of themselves, and as tliough 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 dsemons. Out of
our own selves then is that blessed eteruity to be earned,
and out of ourselves must be put forth something that we
may will that whicli is good, that we may avoid all evil, aud
may rather do what He would have us do, than boast of that
to which He enables us. These then He disowns and banishes
for their evil works, sayiug, Depart from Me ye that work
inicjuity. Jerome. He says not, Who have worked, but, who
work iniquity, that He should not seem to take away repeut-
ance. Ye, that is, who up to the present hour vrhen the
judgmeut is come, though ye have not tlie opportunity, yet
retain the desire of sinning. Pseuuo-Chrys. For death
separates the soul from the body, but changes not the pur-
pose of the lieart.

24. Therefore Avhosoever 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 tliat partakers of the Divine Word or Rea-
all men were from their birlh rhwardly son, Vid, Jeronie, Ep, ad Avit,

VER. 24 — 27. ST. MATTHEW. 291

25. And tlie 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 Hkened unto
a foohsh 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 ivords
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 tvise man.
He then that is hkened is a man ; but to whom is he
hkened? 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 foohsh man is the
Devil, who has built his house, that is, all the ungodly,
upon the sand, that is, the insecurity of unbehef, or upon
the carnal, who are called the sand on account of their
barrenness ; both because they do not cleave together, but
are 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 fiiUs. Some are raised by the Holy Spirit, as the
Apostles and Prophets, and some by the spirit of the
Devil, as are the heretics. The good winds are the spirits
of the different virtues, or the Angels who work invisibly
in the senses of men, and lead them to good. The bad
winds are the unclean spirits. The good floods are the
Evangehsts and teachers of the people ; the evil floods
are men full of an unclean spirit, and overflowing with
many words ; such are philosophers and the other profes-
sors of worldly wisdom, out of whose belly come rivers of
dead water. The Church then which Christ has founded,

293 GOSPEL ACCORDING TO CHAP. VIT.

ncither the rain of false cloctrine shall sap, nor the blast
of the Devil overturn, nor the rush of mighty floods reraove.
Nor does it contradict this, that certain of the Church do
fall ; for not all that are called Christians, are Chrisfs,

2 Tim. 2, but, The Lord knows them that are His. But against that
house that the Devil has built comes dovvn 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 raay rise ; and the ruin of that
house was gi^eat, its errors broken up, its falsehoods laid
open, its idols throughout the whole world broken down.
He then is hke unto Christ, who hears Chrisfs 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 niay 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 ns 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 worklly goods. For as the DeviFs 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
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 ; Bv the showers
He 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 spii'its of the DeviFs reign attack it.

VER. 28, 29. ST. MATTHEW. 293

AuG. Otherwise ; Rain, when it is put to denote any evil, is Aug,
uuderstood as the darkness of superstition ; rumours of men ^l'^^^ |^
are compared to winds ; the flood signifies the lust of the fi"-
flesh, as it were flowing over the land, and because what is
brought on by prosperity is broken ofl" 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, ITe
that heareth these words of ITine, 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, tbe people were astonished at his
doctrine :

29. For He taught them as one having authority,
and not as the Scribes.

Gloss. Having related Chrisfs teaching, he shews its Gloss.
eff^ects on the multitude, saying, Jnd it came to pass, wAew "°" ""^^'
Jesus had ended these words, the multitude wondered at His
doctrine. Raban. This ending pertains both to the finishing
the words, and the completeness of the doctrines. That it
is said that the multitude wondered, either 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 Him the excellence of so great
wisdom. Pseudo-Chrys. The mind of man when satisfied
reasonably brings forth praise, but when overcome, wonder.
For whatever we are not able to praise worthily, we admire.
Yet 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 sneaker or actor; 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 tliat 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 simplieity ;
had others been present they would have broken up their
silence by contradicting, for where the greater knowledge
is, there is the strouger malice. For He that is in haste to
Aug. de be first, is not content to be second. Aug. From that which
Ev. ii. 19. is here said, He seems to have left the crowd of disciples
— those out of whom He 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
IMatthew recounts, Luke omits. That after descending into
a plain He held another hke 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
tlie 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
Chrys, what is here said of the multitude wondering. Chrys. He
XV. j^^i^jg ^j^g cause of their wonderment, saying, He 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 He taught them, that it
drew many of thera to Him, and caused them to wonder ;
and for their delight in those things which were spoken
they did not leave Him even when He had done speaking ;
but foUowed Him as He came down from the mouut. They
were raostly astonished at His power, in that He spoke not
rcferring to any other as the Prophets and ]\Ioses had spoken,
but every vvhere shewing that He Himself had authority ;
for in delivering each law, He prefaced it with, But I say
unto you. Jerome. For as the God and Lord of Moses
himself, He of His own free will either added such things as
seemed omitted iu the Law, or even changed some ; as above

VER. 28, 29. ST. MATTHEW. 205

we readj // ivas said by them of old .... But I say unto
you. But tlie Scribes only taught the people what was
writteu in INIoses and the Prophets. Gheg. Or, Christ spoke Gieg.
with especial power, because He did no evil from weakness, ^^°[[ jg
but we who are weak, in our weakness consider by what
method in teachivig 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 jj'|"' '.'?
liim ; the ivords of the Lord are pure words, silver tried in the 40. i. lo,
fire, purified of earth, jmrged seven times. The mention of p ^ ^'
this number admoni>;hes 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
oiie 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 Tiingdom of heaven. He is conseutiug 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, wretched man that I am ! who shall de- Rom. 7,
liver mefrom 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 praetice to cut off those members within us that hinder
the kingdom of heaven, and not be brokeu 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 be
bold to endure such toils, unless he burned with the love of
righteousness as with a hunger and thirst ? Blessed, there-
fore, are they that hunger and thirst, for they shall be filled.
Who can be ready to take wroug froni the weak, to offer

296 GOSPEL ACCORDING TO ST. MATTTIEW. CHAP. VII.

liimself to any that asks him, to love his enemies, to do good
to them that hate hira, to pray for thera that persecute hira,
except he that is perfectly raerciful ? Therefore, Blessed are
t/ie merciful, for they shaU 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 conderan
. any raan's heart, and whatever he gives to another gives
with that intention with which he would have others give
to hira. Blessed, therefore, are the pure in heart, for they
shall see God. It must needs be raoreover, 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 doue, if we
would build upon the rock.

CHAP. VIII.

1. When He was come down froni the mountahi,
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. qnoad
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, fVhen Jesus descended from the
mountain, great muUitudes followed Him. Pseudo-Okigen. Pseudo-
While the Lord taught on the mount, the disciples were Ho,^^"\
with Him, 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 asceud into the mount. Tliey that are bowed by
the burden of sin cannot chmb to the subhme mysteries.
But when the Lord came down from the mount, that is,
stooped to the infirmity and helplessness of the rest, in pity

298 GOSPEL ACCORDING TO CHAP. VIII.

to their imperfections, great multitudes foUowed Him, some
for renown, most for His doctrine, some for cures, or having
their wants administered to. Haymo. Otherwise ; By the
mount on which the Lord sate is figured the Heaven, as it

Is. 66, 1. 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,

Ps. 76, 1. God was known only in Judsea; but when He came down
from the height of His Divinitj^, and took upon Hira tlie
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
raan is able to receive, they should so speak the word of
God. For the doctors ascend the mountain, when they
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 tlie leper, as bearing the
burden of sin; for the siu of our souls is a leprosy. And
the Lord came down from the height of heaven, as frora
a mountain, that He might purge the leprousness of our sin ;
and so the leper as ah'eady prepared meets Him as He came

Pseudo- down. Pseudo-Ortgen. He works the cures below, and does

Ongen. none in the mount ; for there is a time for all things under

ubi sup. _ ' _ _ _ °

heaven, a time for teaching, and a time for healing. On the

mount lie taught, He cured souls, He 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. Pseudo-Chrys. 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 confession in words, he made

Pseudo- adoration to Him, saying ; Pseudo-Origen. Lord, by Thee

Origen. q\\ thiugs wcrc madc, Thou therefore, if Thou ivilt, canst
ubi sup. ° . . ' •' '

mahe me clean. Thy will is tlie work, and all works are

subject to Tliy will. Thou of old cleansedst Naaman the

Syrian of his leprosy by the hand of Elisha, and now, if

Thou ivilt, Thou canst mahe me clean. Chrys. He said not,

VER. 1 — 4. ST. MATTHEW. 299

If Thou wilt ask of God, or, If Thou wilt malie 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 sa.ys, 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 aU. If Thou wilt then is as much as to say,
I believe that Thou willest 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 Ilis 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 uncleau by the leprosy, but the leprous
body was made pure by the holy hand. For He came not
only 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 di-ead, which is sin, but that the leprosy of tlie
body is no impediment to virtue. Pseudo-Chrys. But though
He transgressed the letter of the Law, He did not transgress
its 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 shuuld not be healed, but that
they that touched should not be polluted. So He was not
polluted by touching the leprosy, but purified the leprosy by
touching it. Damascenus. Por He was not only God, but Damas.
man also, whence He wrought Divine wonders by touch and q^^^^'
word ; for as by an instrument so by Ilis body the Diviue iii. 15.
acts were doue. Chrys. But for touching the leprous
man there is none that accuses Him, because His hearers
were not yet seized with envy against Him. Pseudo-
Chrys. Had He healed him without speaking, who woukl

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, / ivill, be
thou clean. Jerome. It is not to be read, as most of the
Latins think, * I will to cleanse thee ;' but separately, He
first answers, / will, and then follows the comraand, be thou
clean. The leper lias said, If Thou ivilt ; the Lord answers,
/ ivill ; he first said, Thou canst make me clean; the Lord
spake, Be thou clean. Chrys. Nowhere else do we see
Him using this word though He be working ever so signal
a miracle; but He here adds, / loill, to confirm the opinion
of the people and the leprous man conceruing His power.
Nature obeyed the word of the Purifier with proper speed,
whence it follows, and straight his leprosy was cleansed.
But even this word straiyhtway is too slow to express the
Pseudo- speed with which the deed was done. Pseudo-Origen. Be-
ubi^up. cause he was not slow to beheve, his cure is not delayed ;
he did not linger in his confession, Christ did not linger in
Aug. de liis cure. AuG. Luke has mentioned the cleansing of this
Ev. ii. 19. leper, though not in the same order oi 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
ostentatiou and glory. How is it then that to auother 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 notcommand that it shoukl be pubhshed
abroad, but that glory should be given to God. He teaches
us theu through this leper not to be desirous of enipty
honour ; by the other, not to be ungrateful, but to refer all
things to the praise of God. Jerome. 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 oue, sometimes
the other. The one was preparing the way for the wisdom v ^/a-

. •! • i 1 • i i. \ovcra (bi-

that was to come, the other was silencmg the irreverent tongue }^oao<t>ia.
of ths 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 Jl^fsu^^
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 testi?nony. 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 donej
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, He fulfilled the
work of the Law, and made a trial of them. Pseudo-Origen. Pseudo-
Or ; offer thy gift, that all who see may believe the rairacle. ub|^u"\
Pseudo-Chrys. Or; He commands the oblation, that should
they afterwards seek to put him out, he might be able to
say, You have received gifts on my cleansing, how do ye
now cast me out as a leper ? Hilary. Or we may read,
Which Moses commanded for a testimony ; inasrauch as

302 GOSPEL ACCORDING TO CHAP. VIII.

what jMoses commanded in the Law is a testimon}^ not an
Bede. effect. Bede. Should any be perplexed how, when the
Doni.s Lord seems here to approve Moses' offering, the Church
Epiph. does not receive it, let him remember, tliat 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 wliole human race,
for he was not only leprous, but, according to the Gospel of
Rom.3.23. Lukc, is dcscribed as full of leprosy. For all have sinned,
and need glory of God ; to wit, that glory, that the hand of
the Saviour being stretched out, (that is, the Word being
made flesh,) and touching human uature, they miglit 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. 110, 4. to Him to whom it is said, Thou art a Priest for ever.
Bemig. 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 aflfords 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 Hira,

6. And saying, Lord, my servant lieth at home
sick of the palsy, grievously tormented.

7. And Jesus saith unto hira, 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
healed.

VEIi. 5 — 9. ST. MATTHEW. 303

9. For I am a man mider autbority, 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. Tliis is a mystery, signifying that
after the purification of the Jews He went to the Gentiles.
Haymo. For Capharnaura, 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 niy 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 Judsea had aheady soldiers of the Roman empire. (j^J^J
Pseudo-Chrys. This centurion was the first-fruits of the
Gentiles, and in comparison of his faith, all the faith of tbe
Jews was unbehef ; he neitber heard Christ teaching, nor
saw the leper when he was cleansed, but from bearing only
tbat be bad been bealed, be beheved more tban be beard ;
aud so he mystically typified tbe Gentiles that should corae,
wbo bad neitber read tbe Law nor tbe Propbets concerning
Christ, nor had seen Christ Himself work His miracles. He
came to Him and besougbt Him, saying, Lord, my servant
lieth at home sick of the palsy, and is grievously afflicted.
Mark tbe goodness of tbe centurion, who for the beaUb of his
servant was in so great baste and anxiety, as tbough by bis
deatb be should suffer loss, not of raoney, but of his weh-being.
For be reckoned no difference between the servant and the
master ; their place in tbis world raay be different, but their
nature is one. Mark also bis faith, in that be said not, Come
and beal bim, because that Christ who stood tbere was present
in every place ; and his wisdom, in that he said not, Heal bim
here on tbis spot, for be knew that He was mighty to do, wise
to understand, and raerciful to hearken, tberefore be did but

304 GOSPEL ACCORDING TO CHAP. VIII.

declare the sickness, leaving it to the Lord, by Ilis nierciful

power to heal. A7id 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. Raban. AU these things

he recounts with grief, that he is sick, that it is with palsy ;

that he is grievoiisly afflicted therewith, the more to shew

the sorrow of his own heart, and to raove the Lord to have

mercy. In like manner ought all to feel for their servants,

Chrys. and to take thought for them. Chkys. But some say that

Hom. j^g gj^yg these things in excuse of hiraself, as reasons why he
XXV i **

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 theii

limbs being altogether unnerved, and unfit for their duties

of standing and walking. The sacraraent 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 beUeved,

aud 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 thoughtfulness,

straightway promises to go and heal him; Jesus saith 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 promiscs

to heal him, but to go to his house. This He does, tliat we

may learn the worthiness of the centurion. Pseudo-Chrys.

Had not He said, I will come and heal him, the other would

never have answered, / am, not worthy. It was because it

VEK. 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 Httle, but to honour poor and
rich alike. Jbrome. As we comraend 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 hiraself
unworthy that the Lord should come under his roof ; as it
follows, And the centurion ansivered and said unto Him,
Lord, I am not worthy that Thou shouldest come under my
roof. Raban. Conscious of his gentile life, he thought he 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 sacraraents he was not yet initiated. Aug. Ang.
By declaring himself unworthy, he shewed himself worthy, " ^ ^^^'
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 Chrysoi.
the body which contained his soul, which contains within it ^"'"-i^^-
the freedom of the mind by a heavenly vision. But God dis-
dains ueither 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, ^of "^'
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, I am not
worthy. For where He enters unworthily, there He enters to
the condemnation of him who receives Him. Jeromb. The
thoughtfulness of the centurion appears herein, that he saw
the Divinity hiddert' beneath the covering of body j where-
fore he adds, But speak the word only, and my servant will
he healed. Pseudo-Chrys. He knew that Angels stood by

* " I am not worthy, Lord, that Andrewes' Devotions, and our Com-

Thou shouldest come unto me; but as munion Service. " We are not worthy

Thou didst vouchsafe to lodge in a den so mucli as to gather up tlie crunibs

or stable of brute beasts, &c." Vid. under Thy Table, &c."
Liturgy of St. John Clirys, ; also Bp.

VOL. I. X

im. m

306 GOSPEL ACCORDING TO CHAP. YIII.

unseen to minister to Hira, who turn every word of His into
act; yea and should Angels fail, yet diseases are healed by
His life-giving comraand. 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 thera 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 rays-
tery of the Father and the Son, by the secret suggestion of
the Holy Spirit; as much as to say, Though I ara under the
command of another, yet have I power to comraand 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
Thon power over the Angels. But Sabellius perhaps aflfirms,
seeking to prove that the Son is the same as the Father, that
it is to be understood thus; ' If I who ara set under autho-
rity have yet power to coramand, how rauch 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 ;'
clearly not drawing a distinction, but pointing to a resem-
Aug. ubi blance in this respect between hiraself and Christ. Aug.
sup. j^ -j- ^^j^^ ^^ under command have yet power to cora-

mand others, how much more Thou whora 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 corae to hira. 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 corae ; and our servant, that is, our body, let us
Aug. de bid that it subrait itself to the Divine will. Aug. What
Fvan ii ^^ herc said seeras to disagree with Luke's account, When
20. the centurion heard concerning Jesus, he sent unto Him

Luke 7, . ^i^^yg QJ" ijiQ Jews, beseeching llim that He would come and
heal his servant, And again, WJien 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, / 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 eome 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 dehvered 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 j 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. uM
state summarily all that passed between the centurion and ^'^^'
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,
has narrated the whole as it was done, that so we might be
obliged to understand in what sense Matthew, who could
not err, meant thal^ the centurion himself came to Christ,
namely, in a figurative sense through faith. Chrys. For
indeed there is no necessary contradiction between Luke's
stateraent, that he had built a synagogue, and this, that he
was not an Israelite ; for it was quite possible, that one who
was not a Jew should have built a synagogue, and sliould
love the nation.

308 GOSPEL ACCORDING TO CIIAP, VIII.

10. When Jesus lieard it, Ile marvelled, and said
to them that followed, Verily I say unto you, I have
not found so great faith, no, not in Israel.

1 1 . 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 wliat tlie leper had affirmed conccrning Christ^s

power, If Thou wiJt, TJiou 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

Clirisfs 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. Observc how great and what that is at which

Hom!")'n ^°^ ^^^® Only-begotten marvels ! Gold, riches, principalities,

Div. 5. are in His sight as the shadow or the flower that fadeth ; in

the sight of God none of these things is wonderful, as

tliough it were great or precious, but faith only; this He

Monders at, and pays honour to, this He esteems acceptable

Aug. to Himself. Aug. But who was He that had created this

Gen^^c f^ith in him, but only He who now marvelled at it ? But

Man. i. 8. evcn had it come from any other, how sliould He marvel

who knew all things future? Wheu 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 teacher. Chrys. Wherefore Ile 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 foUows,

And Ile said to them that followed, I have not found so great

VER. 10 — 13. ST. MATTHEW. 309

faith in Israel. Aug. He praises his faitli^ but gives no Aug. cont.
command to quit his profession of a soldier, Jerome. This xxih 74.
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, BeJiold the La?nb 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 ^^1^^"*
daughter, said not, * Speak the word,' but, ' Come quickly.' joim 3, 9.
Nicodemus, hearing of the sacrament of faith, asks, How can joi,u 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^ that his faith was
greater thau even that of the Apostles, Chrisfs 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 countrymau to speak with wisdora, 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
thing for a Jew to believe and for a Gentile. Jerome. Or
perhaps in the person of the centurion the faith of the Qen-
tiles is preferred to that of Israel ; whence He proceeds,
But I say unto you, Many shall come from the east and from
the west. Aug. He says, not ' all,' but many ; yet these Aug.
from the east and west; for by these two quarters the whole qo."^.
world is intended. Haymo. 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 lanto death. Or, he comes from the east,
who has served God from a child ; he from the west who
in decrepit age has turned to God. Pseudo-Origen. Hovv Pseudo-
then does He say in another place, that the choseti are few ? ub|^up\
Because in each generation there are few that are chosen,
but when all are gathered together in the day of visitatiou
tliey shall be fouud many. They shall sit doion, not the

^ The text of Pseudo-Ohiys. has ' si noii suinus ausi putare.'

310 GOSPEL ACCORDING TO CHAP. VIII.

bodily posture, but the spiritual rest, not with human food,
but with an eternal feast, ivith Abraham, Isaac, and Jacoh,
in the kingdom of heaven, where is light, joy, glory, and
eternal length of days. Jerome. Because the God of Abra-
liam, the Maker of heaven, is the Father of Christ, there-
fore also is Abraham in the kingdora of heaven, and with
him will sit down the nations who have beheved in Christ

Aug. ubi the Son of the Creator. Aug. As we see Christians called
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

Faust.

xvi. 24. than the God of Abrahara, Isaac, and Jacob, and Christ sets
forth the very same God. So that so far was He 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 testiraony, 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 iveeping and gnashing of teeth. Thus in
metaphor He 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 extrerae

Job 24,19. heat: according to that in Job, They 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 tlie same limbs, tliat sank into
the grave. Eaban. 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. Hemig. 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. Chkys. But
that none might suppose that these were nothing more
than fair words, He makes them credible by the rairacles
following, And Jesus said to the centurion, Go, and he 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 Chrisfs 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 ^^'■'""
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 ; aud
yet was fulfilled that which was spoken, A people that I have Ps. is, 43.
not known hath served Me, and hath obeyed Me by the hearing
of the ear. The Jews beheld, yet crucified Him; the world
heard, and believed.

14. And when Jesus was come into Peter's house,
He saw his wife's mother laid, and sick of a fever.

15. And He touched her hand, and the fever left
her : and she arose, and ministered unto them.

Anselm. Matthew having in the leper shewn the heahng

312 GOSPEL ACCORDING TO CHAP. VITI.

of the whole human race, and in the centurioii's servant that
of the Gentiles, now figures the healing of the synagogue in
Peter's mother-in-Law. He rehates the case of the servant,
first, because it was the greater rairacle, 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. Chhys. Why did He
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 ; thou^h
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, 1 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 hat of a fisherman, instructing us in every
thing to trample upon human pride. Sometimes He heals
by a word, sometimes He reaches forth His liand ; 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,
He shewed His 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. Jerome. 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
Gioss. once. Gloss. And it is not enough that she is cured, but
11011 occ. strength is given her besides, for she arose and ministered
unto them. Chrys. This, she arose and ministered unto
tliem, shews at once the Lord's power, and the woman's
Bede. feeling towards Christ. Bede. Figuratively ; Peter's house

in li)c.

VEK. 14, 15. ST. MATTHEW. 313

is tlie Law, or tlie 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,
becarae the minister of life and glory. Raban. Or, every Raban.
soul that struggles with fleshly lusts is sick of a fever, but ^ ^ *
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
uncleanness, it now ministers to righteousness. Hilary.
Or ; In Peter's wife's raother is shewn the sickly condition
of infideHty, 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 rainisters
in duties of righteousness to the Saviour. Aug. When this Aug. de
rairacle was done, that is, after what, or before what, Matthew ^J^^\_ 21.
has not said. For we need not understand that it took place
just after that which it follows in the relation ; he raay 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
Mark is silent. Luke also follows the sarae order in relating
this concerning Pet^r's mother-in-law as Mark ; also inserting
it before that long sermon which seeras to be the same with
Matthew^s sermon on the raount. But what matters it in
what order the events are told, whether soraething omitted
before is brought in aftei', or what was done after is told
earlier, so long as in the same story he does not contradict
either anothcr or himself ? For as it is in no raan's povvcr
to choose in what order he shall rccollcct the thiugs he has

314 GOSPEL ACCORDING TO CHAP. VIII.

once known, it is likely enough that each of the Evangelists
tliought 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 any one of them may
have followed.

16. When the even was come, they broiight unto
Him many that were possessed with devils : and He
cast out the spirits with His word, and healed all theit
were sick :

17. That it miglit be fulfilled which was spoken
by Esaias the prophet, saying, Himself took our in-
firmities, and bare our sicknesses.

Chrys. Because the multitude of hehevers 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 eveyiing, they brought unto Him many that had

Aug.de doemons. Aug. The words, Now when it was evening, shew

Ev"ii ''2 that the evening of the sarae day is meant. This would

not have been impHed, had it been only when it luas

evening. Eemig. Clirist 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 healed all that were sich. Daemons and dis-

eases He sent away with a word, that by these signs, and

mighty works, He might shew that He was come for the

salvation of the human race. Chrys. Observe how great

a multitude of cured the Evangehst 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 fulfiUed which was spolen

by Esaias the Prophet, saying, Himself took our infirmities.

Kaban. 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 tliat what we were too weak to bear, He should

bear for us. Remig. He took the infirrnity of huraan 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 eites 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. Raban.

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 teraporally in the flesh, taught only

a few of the Jews ; but having trodden under foot the king-

dora 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, suffer me first to go and bury my father.

22. But Jesus said unto him, Follow Me ; and let
the dead bury their dead.

Chrys. Because Christ not only healed the body, but
purified the soul also, He desired to shew forth true wis-

316 GOSPEL ACCORDING TO CHAP. VIII.

clora, not only by curing diseases, but by doing nothing
with ostentation; aud therefore it is said, Noiv when Jesus
saw great multitudes about Him, He commanded His dis-
ciples to cross over to the other side. This He did at once
teaching us to be lowly, softeuing 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 thiugs?
For if Moses' countenance was made glorious, and Stepheu's
as that of an Angel, gather from this how it w^as to have
been supposed that their conimon Lord must have theu

Ps. 45, 2. appeared ; of whom the Prophet speaks, Thy form is fuir
above the sons of men. Hilary. The name disciples is not
to be supposed to be confiued to the twelve Apostles ; for

Aug. ubi we read of many disciples besides the twelve. Aug. It is
clear that this day on whicli they went over the lake was
auother day, and not that which foUowed 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. Chhys.
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 avvay from thence, thus the crowds
might hope to be able to follow. Remig. What happened
between the commaud of the Lord given, and their cross-
ing over, the Evangelist purposes to relate in what follows ;
And one of ihe Scribes came to Him and said, Master, I
will follow Thee whithersoever Thou goest. Jerome. This
Scribe of the Law who kuew but the perishing letter,
would not have been turned away had his address been,
*Lord, I will follow Thee.' But because he esteemed the

» literator. Saviour only as one of many masters, aud was a ' man of
the letter (which is better expressed in Greek, ypa/x/xarevs)
not a spiritual hearer, therefore he had no place where
Jesus might Ln,y His head. It is suggested to us that he
sought to follow the Lord, because of His great rairacles,
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, wheu he would have giveu Peter raouey. Chrys.
Observe also how great his pride ; approaehiug and speak-
iug as though he disdained to be cousidered as oue of tlie
multitude; desiriug to shew that he was above the rest.
HiLARY. Otherwise; Tliis Scribe being oue of the doctors
of the Law, asks if he shall follow Him, as though it were
not contaiued in the Law that this is He whom it were gain
to follow. Therefore He discovers the feeliug of uubelief
uuder the diffidence of his euquiry. For the taking up of
the faith is not by questiou but by foUowiug. Chrys. So
Christ auswers hira not so much to what he had said, but to
the obvious purpose of his miud. 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; as though He
had said; Jerome. Wiiy do you seek to follow Me for the
sake of the riches and gain of this world, wheu My poverty
is such that I have ueither lodgiug nor home of My owu?
Chrys. This was not to send him away, but rather to con-
vict him of evil intentions; at the same time perraitting him
if he would to foUow Christ with the expectatiou of poverty.
AuG. Otherwise; The Son of Man hath not where to lay His Aug.
head; that is, iu your faith. The foxes have holes, in your loo. i.
heart, because you are deceitful. The birds of the air have
nests, in your heart, because you are pi'oud. Deceitful aud
proud follow Me not; for how should guile follow sincerity?
Greg. Otherwise ; The fox is a crafty auimal, lying hid iu Greg.
ditches and dens, and wheu it comes abroad never going in xix!^ i.
a straight path, but in crooked wiudiugs ; birds raise thera-
selves in the air. By the foxes then are meant the subtle
and deceitful dsemons, by the birds the proud dBemons ; as
though He had said; Deceitful and proud dsemons have
their abode in your,, heart ; but My lowliness finds no rest in
a proud spirit. Aug. He was moved to foUow Christ because Ang.
of the miracles; this vain desire of glory is signified by j^j^^fj ' '5^
the birds ; but he assumed the submissiveness of a disciple,
which deceit is siguified by the foxes. Raban. Heretics
coufidiug iu their art are signified by the foxes, the evil
spirits by tlie birds of the air, who Iiave their holes aud their
nests, that is, their abodes in the heart of the Jewish people.

318 GOSPEL ACCORDING TO CHAP. VIII.

Another of His disclples saith unto Him, Lord, suffer nie first
to go and hury my father. Jerome. In what one tliing is
this disciple like the Scribe? The one called Him Master,
the other confesses Hira 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
Au^. his father. Aug. The Lord when He prepares men for the
?no"^i Gospel will not have any excuse of this fleshly and tera-
poral attachraent to interfere, therefore it foUows; Jesus said
unto him, Follow Me, and leave the dead to bury their dead.
Chrys. This saying does not condemn natural aflfectiou 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
afather? What more easy ? For it could not need rauch time.
But in this the Lord rescued him frora rauch evil, weeping,
and mourning, and frora 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 hira far from tlie 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 ; eveu
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 herCj Leave the dead
Aug. ubi to bury their dead. Aug. As much as to say ; Thy father is
^"P- dead; but there are also other dead who shall bury their

deadj because they are in unbeUef. 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,

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 interriipt 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 remiuded that he has one only Father iu Mat. 23,9.
heaven, and that between a beheving son and an unbelieving
Father the filial relation does not hokl 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 Hving 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 couuted dead. Greg. The dead also bury the Greg.
dead, when sinners protect sinners. They who exalt sinners 27°"^' '^'
with their praises, hide the dead under a pile of words.
Raban. 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 Ano^. de
done when He gave them commandraent that they should ^^\^ 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 wheri He was entered into a ship, His
disciples followed Him.

24. And, behold, there arose a great tempest in
the sea, insomuch that the ship was covered with the
waves : but He w^s asleep.

25. And His disciples came to Him, and awoke
Him, saying, Lord, save us : we perish.

26. And He saith unto them, Why are ye fearful,
O ye of httle faith ? Then He arose, and rebuked the
winds and the sea ; and there was a great calm.

27. But the men marvelled, saying, What manner

320 GOSPEL ACCORDING TO CHAP. VIII.

^ of man is this, that even the winds and the sea obey
^ Him !

Pseudo- Pseudo-Origen. Christ having performed many great and

Hom. i"n wonderful things on the land^ passes to the sea, that there also

Div. VII. Hq might shew forth His excellent power, preseuting Himself

before all men as the Lord of both earth and sea. And ivhen

He ivas entered into a hoat, His disciples foUowed Him, not

being weak but strong and established in the faith. Thus

they followed Him not so mucli treading iu His footsteps, as

Chryg. accompanying Hira in holiness of spirit. Chrys. He took

xxvTii. -^^^ 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 themseh'es in honour. Tliat 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 vvith Him only the victors of the

Pseudo- world, whom He would prepare for strife. Pseudo-Origen.

ubi^up. Tlierefore, having entered into the boat He caused the sea to

rise; And, lo, there arose a great tenipest 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

Jer. 10,13. 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

iuto 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 Chrisfs mercies. Therefore He willed that

this tempest should arise, that in their dehverance they might

have a more hvely sense of His goodness. This tossing of

the sea was a type of their future trials of which Paul speaks,

2 CoT.l, 8. 1 would not have you ignorant, brethren, how that we wcre

troubled beyond our strength. But that there might be time

for their fear to arise, it follovvs, 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 event ! He that never slurabereth nor ^,^1^/"*.
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. Ilis 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-Ortgen. O ye true disciples ! ye Pseudv
have the Saviour with you, and do ye fear danger ? Life it- uiJ-^sup
self is among you, and are ye afraid of death ? They Avould
answer, We are yet children, and weak, and are therefore
afraid; whence it follows, Jesus saith unto them, Why are
ye afraid, 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 ali will be neglected.
Chrys. If any should say, that this was a sign of no smali
faitii to go and rouse Jesus ; it is rather a sign that they had
not a right opinion concerning Him. Tliey linew that wiien
waicened He could rebulce the waves, but tiiey did not yet
know that He couid do it whiie sieeping. For tiiis cause
He did not do this wonder in the presence of the muititudes,
that they siiouid not be charged witii their iittle faitii ; but
He takes His discipies apart to correct them, and first stills
the raging of the waters. Then He arose, and rebuked the
winds and the sea, and there was a great calm. Jerome.
From tiiis passage we understand, tliat aii creation is con-
scious of its Creator; for what may be rebuiced and com-
manded is conscious of the mind commanding. I do not
mean as some heretics iioid, tiiat the whoie creation is

VOL. I. Y

322 GOSPEL ACCORDING TO CHAP. VIIT.

aiiimate*' — biit by the power of tlie Maker tliings which to us
Pseudo- have iio consciousness have to Him. Pseudo-Origen. There-

Ongen.

ubi sup. lore 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, tliat 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 wlien 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-

Ps.107,25. quiility at once. Thus what is said of the Father, Ile spake,
and the storm of wind ceased, this Christ fulfilled in deed ;
for by His word and bidding only He stayed 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 ^narvelled, saying, JFhat manner of

Gloss. man is this, for the ivinds and the sea obey Him ? Gloss.
Chrysostom explains thus, IVhat manner of man is this ? His
sleeping and His appearance shewed the man ; the sea and

Pseudo- the calm pointed out the God. Pseudo-Origen. But who

ubi°sup. 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 ' the men,' seeing

Pseudo- they had not yet learnt the power of the Saviour. Pseudo-

ubi^up Origen. This is not a question, What manner of man is this ?
but an affirmation that He is one whom the winds and tiie
sea obey. JFhat manner of man then is this ! that is, how
powerful, how mighty, how great ! He commauds every

« Origen is accused of maintaining they knew, praised, and prayed to God

tbat tiie sun, nioon, and stars had souls, through Clirist; that they were liable

(wliich luid beeu origiiially creatcd in- to sin ; and that they, and the elenients

corporeal, aud for sinuing liad heen also, would undergo the future judg-

united with the heavcnly bodies;) that ment. Vid Jerom. ad Avit. 4.
they were in consequence rational ; that

VEK, 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
dauger; and that hope though late may be confident that it
shall escape danger by the might of Christ watching within.
Pseudo-Origen. Let us therefore come to Him with joy,
saying with the Prophet, Arise, Lord, why sleepest Thou? Vs.a, 23
And He will coramand the winds, that is, the dsemons, who
raise the waves, that is, the rulers of the world, to persecute
the saints, and He shall make a great calm around botli
body and spirit, peace for the Church, stilhiess for the workl.
Raban. Otherwise ; The sea is the turmoil of the worlcl ;
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 tahe 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 loas asleep,
His sleep 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 hardness of their hearts, as we read in other places.
He commands the winds, in that He overthrew the power
of the Devil; He commanded the sea, in that He disap-
pointed the malice of the Jevvs; and there was a great calm^
because the minds of the disciples were calmed when they
beheld His resurrection. Bede. Or ; The boat is the pre- Bede. in
sent Church, in wLich Christ passes over the sea of this '°''*

32 i GOSPEL ACCORDING TO CIIAP. VIII.

world witli His own, and stills the waves of persecution.
"W herefore 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 tliat 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, sufier us to go away into the herd of
swine.

32. And He said unto them, Go. And when they
were 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, beho]d, the whole city came out to meet
Jesus : and when they saw Him, they besought Hini
that He would depart out of their coasts.

Chrys. Because there were who thought Christ to be
a man, therefore the dremons came to proclaim His divinity,
that they who had not seen the sea raging and again still,
might hear the dsemons crying ; And when He ivas come to
tlie other side in ihe country of the Gergesenes, there met Him
two men having dcemons. Raban. Gerasa is a town of Arabia
beyond Jordan, close to Mount Gilead, which was in the

VER. 28 — 3L ST. MA.TTHBVV'. 325

possession of tlie tribe of Manasseli, not far from the lake

of Tiberias, iuto wliich the swine were precipitated. Aug. Aug:. de

Whereas Matthew relates that there were two who were -"o!' ^^'

11. Jii,

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
rccovery 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
calaraity ; Luke saying that he brake his bonds and was
driven into the desert; Mark teUing 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 dferaons. Thus many soothsayers use
to kill children, that they may have their souls to cooperate
with them ; and dseraouiacs 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 dsemon 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 differeut kind of substance, such as
a human soul into the substance of a dsemon. For even iu
material body, this is beyond human power ; as, for example,
no raan can change the body of a raan into that of an ass.
And it is not reasonable to think that a disembodied spirit
shoukl wander to and fro on the earth. The souls of the vViMi.3,i.
righteous are in the\ hand of God, therefore those of young
children must be so, seeing they are not evil. And the souls
of sinners are at ouce conveyed away from hence, as is clear
from Lazarus and the rich man. Because none dared to
bring them to Christ because of their fierceness, tlierefore
Christ goes to them. This their fierceness is intimated when
it is added, Exceeding fierce, so that no man might pass that
way. So they who hiudercd all others frora passing that

326 GOSPEL ACCORDING TO CHAP. VIII.

Mvnj, found one now standing in tlieir way. For they were

tortured in an unseen manner, sufFering iutolerable things

from the mere presence of Christ. And, lo, they cried out,

saying, What have lue io do ivith 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 thiuks only of

deprecating the scourge; so the dsemons, seeing the Lord

suddenly moving upon the earth, thought He was corae to

judge them. Some absurdly suppose, that these dsemons

kuew 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 INIaster.

Ang. de AuG. God was so far kuowu to them as it was His pleasure

ix!*2l. ^' ^^ ^^ kuown; and 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 excelleuce, and signs of His

hidden presence, which are visible to angelic spirits though

evil, rather than to the infirmity of human nature. Jerome.

But both the Devil and the dsemons may be said to have

rather suspected, than known, Jesus to be the Son of God.

Hil. Pseudo-Aug. When the dsemons cry out, JVhat have we to do

\^t f^ith Thee, Jesus, Thou Son of God? we must suppose thera

N.T. to have spoken from suspiciou rather than knowledge. For

1 C 2 8 ^'^^ ^^^^y knoivn Him, they never would Jiave suffered the

Lord of glory to be crucijied. Remig. But as often as they

were tortured by His excellent power, and saw Him working

signs and miracles, they supposed Him to be the Son of

God ; when they saw Him hungry and thirsty, and sufFering

such things, they doubted, and thought Him mere man. It

should be considered that even the unbelieving Jews wheu

they said that Christ cast out dsemons in Beelzebub, and

the Arians who said that He was a creature, deserve con-

demnation not only on God's seutence, but on the confession

of the doemons, who declare Christ to be the Son of God.

Rightly do they say, What Jiave we to do witJi TJiee, Jesus,

TJiou Son of God? that is, our mailce and Thy grace have

nothing in common^ according to that the Apostle speaks.

VER. 28 — 34, ST. MATTHEW. 327

There is no feUoivship of light with darkness. Chrys. That 2 Cor. 6,
tliis should not be thought to be flattery, they cry out what
they were experiencing, Art Thou come to torment us before
ihe time ? Aug, Either because that came upon them un- Aug. de
expectedly, which they looked for indeed, but supposed more ^-^^i 23. '
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 fouud 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 dsemons are Aug. de
variously reported by the three Evangelists, yet this is no £y" ^ 24.
difliculty ; 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 EvangeHsts
relate that when asked his name, he answered, Legion,
shewmg that the dsemons were many. Noio there was not
far from thence a herd of many sivine feeding ; and the
damons prayed Him, saying, If Thou cast us out hence, send
us into the swine. Greg. For the Devil knows that of him- Greor.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's institution clean animals, and were then ofl^ered in the
temple of God. Biut they requested to be sent into the
swine rather than into any of the other unclean aniraals,
because this is of all animals the most unclean ; whence
also it had its name 'porcus/ as being 'spurcus,' filthy,
and delighting in filthiness ; and dsemons also delight in
the filthiness of sin. They did not pray that they might
be sent into the air, because of their eager desire of hurt-
ing men. And He saith unto them, Go. Chrys. Jesus did

828

GOSPEL ACCOUDTNG TO CHAP. Vlll.

not say this, as though persuaded by the dsemons, but with
'oho^o^iQi' many designs ^ thcrein. Oiie, that He might shew the
mighty power to hurt of these dsemons, 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 raen, 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 tliat
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 oae may see clearly in these dcemoniacs,
Avho would have been long before choked in the deep, had
not Divine care preserved thera. 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 He
may bring them to a confession of His divinity. Jerome.
The Saviour bade thera 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 tJmj icent 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 Manichaens blush ; if the souls of meu
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 dsemons 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 whicli was done ; for
it was published by many persons; namely, by the meu
that were healed^ by the owners of the swine, and by those
that fed them ; as it follows, But they that fed them fled,
and went into the town, and told all, and concerning them
that had the doemons ; and, behold, the ichole town went out
to meet Jesus. But when tliey 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 ivhen they saw Him, they besovght
IHm 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 dsemons,
and the feeders of the swine. Jehome. Otherwise ; This
request may have proceeded from humility as well as pride ;
hke Peter, they may have held themselves unworthy of the
Lord's presence, Depart from me, for I am a sinfal man, Luke 5, 8..
Lord. Raban. 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 "'^' ' '
Noah having three sons, Shem, Ham, and Japhet, Shem's
posterity alone was taken into the inheritance of God, while
from the other two sprang the nations of the Gentiles.
HiLARY. Thus the dsemons 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. Raban. It is not without cause that he speaks of them
as dwelUng among the tombs ; for what else are the bodies
of the faithless but sepulchres of the dead, in which the
w^ord of God dwells not, but there is enclosed the soul dead
in sins. He says, 8o that no man might pass through that
way, because before the coming of the Saviour the Gentile
world was inaccessible. Or, by the two, understand both
Jews and Gentiles, who did not abide in the house, that is,
did not rest iu their conscience. But they abode in tombs,
that is, deUghted themselves in dead works,.and suffered
no man to pass by the way of faith, which way the Jews
obstructed. Hilary. By their comiug forth to meet Him
is signified the wilUngness of men flocking to the faith.
The dsemons seeing that there is no longer any phice left for

330 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. Vlll.

tliem among tlie Gentiles, pray tliat they may he suffered to
dvvell among tlie heretics ; these, seized by them, are drowued
in the sea, that is, in worldly desires, by the instigatious
of the daemons, and perish in the unbelief of the rest of the
Bed. . in Geutiles. Bede. Or ; The swiue are they that dehglit in
filthy manuers ; for uuless 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
iuto the lake, signifies, that when the people of the Gentiles
are delivered frora the condemnation of the d£emous, yet still
they who would not believe iu Christ, perform their profaue
rites in secret, drowued iu a blind aud deep curiosity. That
they that fed the swine, fled aud tohl what was doue, sigui-
fies that eveu 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 eutreat
Him to depart from them, they siguify a great number who,
well satisfied with their ancieut life, shew themselves wilhng
to honour the Christiau law, while they declare themselves
uuable to perform it. Hilary. Or; The town is a type of
the Jewish uatiou, which having heard of Christ's works goes
forth to meet its Lord, to forbid Him to approach their
couutry and town ; for they have not received the Gospeh

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.

8. But when the multitude saw it, they marvelled,
and glorified God, which had given such power unto
men.

Chrys. Christ had above sliewn His excellent power by ciirys.
teaching, when He taught them as one having authority ; *""'
in the leper, when He said, / will, be thou clean ; by the
centurion, who said to Hira, Speak ihe worcl, and my servant
shall be healed ; by the sea which He cahned by a word ;
by the dsemons who coufessed Hira ; now again, in another
and greater way, He compels His enemies to coufess the

XXIX.

333 GOSPEL ACCORDI^^G TO CHAP. IX.

equality of His honour with the Father ; to this end it pro-
ceeds, And Jesiis enttred into a ship, and passed over, and
came into His own city. He eutered 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
Cbnsoi. the reality of His incarnation. Chrysologus. The Creator
of all thiugs, 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 citizeu of
Judaea, and to have parents, though Himself the parent of all,
that affection might attach those whom fear had separated.
Chrys. By His oivn citij is here meaut 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 citij,
Ev. ii. 25. ^^^ 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
J civitas. into mauy states, was still called the Roman city^ Who can
doubt then that the Lord in comiug to Galilee is rightly said
to come into His oivn city, whatever was the town in which
He abode, especially since Capharuaum was exalted into the
metropolis of Galilee? Jerome. Or; Tiiis city may be no
other than Nazareth, whence He was called a Nazarene.
Aiig. ubi AuG. And if we adopt this supposition, we must say that
^"^'' Matthew has omitted all that was done from the time that

Jesus entered iuto His own city till He came to Caphar-
naum, and has proceeded on at once to the heahng 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 iuterval of time, to something else; so
here, And, lo, they hring unto Him a paralytic lying on
a hed. 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. Jerome.
On a bed, because he could not walk. Chrys. He does
not universally demand faith of the sick, as, for example,
wlien they are mad, or from auy other sore sickuess are

VER. 1 — 8. ST. MATTHEW. 333

not in possession of tlieir minds ; as it is here, seeing

their ftdth; Jeromb ; not tlie sick man's but thcirs that

bare hira. Chrys. Seeing then that tliey shewed so g;reat

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 forgiveti thee. Chrysologus. ciiry^ni.

Of how great power with God rnust a maii's own faith be, " ^"P*

when tliat 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 souh Christ therefore with good

reason accepts the faith of those that bare hira, ratlier than

liis own hardness of heart. Chrys. Or, we may suppose

even the sick man to have had faith ; otherwise he would

not have snffered himself to be let down through the roof, as

the other Evangelist relates. Jerome. O wonderful hurai-

lity ! This raan feeble and despised, crippled in every hmb,"

He addresses as son, The Jewish Priests did not deign to

touch him. Even therefore His son, because his sins were

forgiven hira. Hence we may learn that diseases are often

the punishraent of sin ; and therefore perhaps his sins are

forgiven him, that when the cause of his disease has been

first removed, health raay be restored. Chrys. The Scribes

in their desire to spread an ill report of Him, against their

will raade that which was done be more widely known ;

Christ using their envy to make known the miracle. For this

is of His surpassing wisdom to raanifest His deeds through

His enemies ; whence it follows, Behold, some of the Scribes

said among themselves, This man blasphemeth. Jerome.

We read in prophecy, / am He that blotteth out thy trans- is. 13 2-5.

gressions ; so the Scribes regarding Hira as a raan, and not

understanding the words of God, charged Hira with blas-

pheray. But He se^ing their thoughts thus shewed Hiraself

to be God, Who alone knoweth the heart ; and thus, as it

were, said, By the sarae power and prerogative by which I

see your thoughts, I can forgive men their sins. Learn

from your own experience what the paralytic has obtained.

When Jesus jierceived their thoughts, He said, Why think ye

evil in your hearts ? Chrys. He did not indeed contradict

their suspicions so far as they had supposed Him to have

334 QOSPEL ACCORDING TO CHAP. IX.

spoken as God. For Imd Ile not been equal to God the
Father, it would have behoved Ilira to say, T am far frora
this power, that of forgiving sin. But He confirms the
contrary of tliis, 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 botter 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 rairacle which is the raore evident, to be a proof of the
greater rairacle which is imperceptible. Jehome. 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 sarae. And as
there is a great differeuce between saying and doing, the
outward sign is given that the spiritual effect raay be proved ;
But that ye may knoiv that the Son of Man hath poiver
on earth to forgive sins. Chrys. Above, He said to the
paralytic, Thy sins are forgiven thee, not, I forgive thee tliy
sins ; but now when the Scribes raade 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
Belm."" words That ye may know, may be either Chrisfs words, or
the Evangelist's words. As though the Evangelist had said,
They doubted whether He could rerait sins, But that ye
may know that the Son of Man hath the poiver 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, Rise, take up thy bed.
Cinysoi. Chrysologus. That that which had been proof of his sick-
' "^' ness, should now becorae 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. Chrys.
This command He added, that it might be seen there was no

VER. 1 8. ST. MATTHEW. 335

delusion in tlie miracle ; so it follows to establisli tlie reality

of the cure, And he arose and went awaij to his oivn 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 bestoioed such poiver among men.

For had they riglitly considered among themselves, they

would have aclinowledged Hira to be the Son of God.

Meanwhile it was no little matter to esteera Hira as one

greater than meu, and to have come from God. Hilary.

Mystically ; when driven out of Judsea, 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- Chrysoi.

LOGUS. Christ has no need of the vessel, but the vessel of^^'^''"?-

Christ ; for without heavenly pilotage the barlc 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 heaHng, he is therefore brought by the niinis-

tration of Angels ; he is called Son, because he is God's

work ; the sins of his soul which the Law could not rerait

are reraitted hira ; 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. Jerome. 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 wlien sick, ought to en-

gage some to piay for his recovery, through whora the lialt-

ing footsteps of our acts may be reformed by the heaUng

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. Chrysologus. The Ciny oi.

Lord requires not in this workl the will of those who are " '' ''^ ''

without understanding, but looks to the faith of others ; as

the physician does\ not consult the wishes of the patient

when his malady requires other things. E.aban. His rising

up is the drawing off 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 is his returning

to Paradise, or to internal watchfuhiess of himself against

sin. Greg. Or by the bed is denoted the pleasure of the Givg.Mor.

bod)\ He is commanded now he is made whole to bear

336 GOSPEL ACCORTIING TO CHAP. IX.

tliat on wliich lie liad laiu wlien sick, because every man
who still takes pleasure in vice is laid as sick in carnal
deliiilits ; 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 hira
whose sins have not been forgiven. But when this fear is
removed, honour is rendered to God, who by His word lias
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 tbence, 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 Pubbcans 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 PubHcans
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

Hom. XXX. j^i3J(je jn ^ijg 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. Jnd as Jesus departed thence,
(namely from the place in which He had done this rairacle,)
He saiv a man sitting at the receipt of custom, Matthew by
name. Jerome. The other EvangeHsts from respect to
Matthew have not caUed him by his common name, but
say here, Lcvi, for he had both names. Matthew himself,

VER. 9 — 13. ST. MATTHEW. 337

according to that Soloraon says, The righteous 7nan accuses Piov. 18,
Jiimself, calls himself both Matthevv 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 Gioss. ap.
the place where the tolls were collected. He was named ^"*'^''"-
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 hira
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 beHeved. Yea the brightness of effulgence
of the hidden Godhead which bearaed from His human
countenance might attract them at first view. For if the
loadstone can, as it is said, attract iron, how much more cau
the Lord of all creation draw to Himself whom He will !
Chrys. But why did He not call him at the same time with
Peter and John and the otliers ? Because he was then still
in a hardened state, but after many miracles, and great
fame of Christ, when He who knows the inmost secrets of
the heart perceived him more disposed to obedience, then
He called him. Aug. Or, perhaps it is more probable Aug. de
that Matthew here turns back to relate somethiuK that he ^.°"'^; ^,.
had omitted; and we raay suppose Matthew to have been
called before the serraon on the mount ; for on the raount,
as Luke relates, the twelve, whom He also named Apostles,
were chosen. Gloss. Matthew places his calling among Gioss,
VOL. I. z '^°" "'=''•

338 GOSPEL ACCORDING TO CIIAP. IX.

the miracles ; for a great miracle it was, a Publican becoming
an Apostle. Chrys. Why is it then that nothing is said of the
rest of the Apostles how or wheu 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
niore disreputable than the oflfice of PubUcan, nothing more

Gloss. ap. abject than that of fisherman. Gloss. As a meet return
for the heavenly mercy, Matthew prepared a great feast for
Clirist 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 nieat in the house. Aug.

Ev"ii. 27. Matthew has not said in whose house Jesus sat at meat (on
this occasion), from which we raight suppose, that this was
not told in its proper order, but that what took place at some
other tirae is inserted here as it happened to corae into his
mind ; did not Mark and Luke who relate the same shew
that it was in Levi's, that is, in ]\Iatthew's house. Chrys.
INIatthew 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 ivith His disciples. Gloss. The Pub-

Anseim. jjgans were they who were engaged in pubHc business,
which seldom or never can be carried on without sin. And
a beautiful omeu 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,
abeady performing by his example what he was shortly to

Gloss. ord. perform by w'ord. Gloss. TertulHan 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 He gave
commandment to His disciples below, Go not into the way of
the Gentiles. Jerome. But they had seen the PubHcan turn-
ing from sins to better things, and finding place of repentauce,
nnd on this account they do not despair of salvation. Chrys.
Thus they came near to our Redeemer, and that not only to
converse with Him, but to sit at meat with Hira ; for so not
only by disputing, or heaHug, or convinciug His eneniies,
but by eating with thera, He oftentimes healed such as were

VER. 9 — 13. ST. MATTHEW. 339

ill-disposed, by this teaching us, that all tiraes, and all ac-
tions, may be made means to our advautage. When the
Pharisees saw this they were indignant ; And tlie 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 ivhat 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
frora the Master. Haban. 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 ^"^'
ye eat and drink with Pablicans 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 peui-
tence, as what follows proves ; Bat Jesus hearing said, Tkey
that be whole need not a physician, but they that are sick.
Raban. He calls Himself a physician, because by a wonder-
ful kind of medicine He was wounded for our iniquities that
He might heal the wound of our sin. By the whole, He
means those who seeking to establish their oion righteousness Rom.10,3.
have not submitted to the true righteousness of God. By
the sick, He means those who, tied by the consciousness of
their frailty, and seeing that they are not justified by the
Law, submit themselves in penitence to the grace of God.
Chrys. Having first spoken in accordance with common
opinion, He now addresses them out of Scripture, saying,

340 GOSPEL ACCORDING TO CHAP. IX.

Hosea6,6. Go yc, and learn ivliat tliat meaneth, I ivill have mercy and
not sacrijice. Jerome. Tliis text from Osee is dirccted
against the Scribes and PhariseeSj 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 amendmeut of siuners,
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. Gloss.
Yet does not God coutemn 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 oS"ering sacrifice.
"Wherefore, He says, Oo ; that is, from the rashness of fool-
ish fault-finding to a more careful meditation of Holy Scrip-
ture, vvhich 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-
^"^" ance, which explains the sense; that none should suppose

that sinners are loved by Christ because they are sinuers;
and this comparison of the sick shews what God means by
calhng 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. Chrys.
Whence we may suppose tliat He is speaking ironically, as
Gen. 3, 22. when it is said, Behold now Adam is liecome as one of us. For
Rom.3,23. that there is noue 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 He had said, So far

VER. 14 — 17. ST. MATTHEW. 311

am I from abhorring sinners, that for tlieir 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.
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 Pubhcans 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 ?

15. 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.

16. 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
bottles, and botli are preserved.

Gloss. When He had rephed to them respecting eating Gloss. ap.
and converse with sinners, they next assault Him on the ^""^l™-

3i3 GOSPEL ACCORDING TO CHAP. IX.

matter of food; Then came to Him the disciples of John,
saying, Why do ive and the Pharisees fast often, but Thy
disciples fast not ? Jerome. O boastful enquiry and osten-
tation of fasting much to be blamed, nor can John's disci-
ples be excused for their taking part vvith 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. Chrys. 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 coraparison, they put
themselves firstj and then the Pharisees. They fasted as

Luke 18, they learnt out of the Law, as the Pharisee spoke, I fast
twice in the weeh ; the others learnt it of John. E-aban.
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

^"P" 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 frora

Luke 5, Luke ; why then does Matthew here say, Tlien came unto
Him the disciples of John, unless that they were there araong
other guests, all of whom with one consent put this objection
to Him ? Chrys. Or ; Luke relates that the Pharisees, but
Matthew that the disciples of John, said thus, because the
Pharisees had taken them with thera to ask the question,
as they afterwards did the Herodians. Observe how when
strangers, as before the Publicans, were to be defended,
He accuses heavily those that blaraed thera ; but when they
biought a charge against His disciples, He raakes answer
with miklness. And Jesus saith unto them, Can the children
of the bridegroom niourn as long as the bridegroom is with
them ? Before He had styled Hiraself Pliysician, now Bride-
groom, calling to mind the words of John which he had said.

33.

VER. 14 — 17. ST. MATTHEW. 343

He that hath the bride is the bridegroom. Jerome. Christ John3,29.
is the Bridegroom and the Cliurch 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 when the brlde-
groom shall be taken from them, and then shall they fast.
Chrys. He means this ; The preseut is a time of joy aud
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 accordiugly, 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 He confirms what He has said by examples of common
things ; 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 w>orse ; 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. vRemig. By the old garment He means
His disciples, who had not yet been renewed in all thiags.
The patch of uudressed, that is, of new clotli, means the
new grace, that is, the Gospel doctrine, of which fasting is
a portion ; and it was not meet that the stricter ordiuances
of fasting should be entrusted to them, lest they should be
broken down by their severity, and forfeit that faith which
they had; as He adds, It taketh its wholeness from the

344 GOSPEL ACCORDING TO CHAP. IX.

Gloss. garment, and the rent is made worse. Gloss. As much as
selm."' ^'^ ^^y» -^^ undressed patch, that is, a new one, ought not lo
be put into an old gai-ment^ because it often takes avvay frora
the garment its wholeness, that is, its perfeetion, 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. E,emig. After two coraparisons made, that of the
■wedding and that of the undressed cloth, He adds a third
concerning wine skins ; Neither do men put neio 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 becarae as new skins, and were
filled with new wine when they received the Holy Spirit
Acts2, 13. into their hearts. Whence also sorae said, These nim
are full of new wine. Chrys. Herein He also shews us
tlie cause of those condescending words which He often
addressed to thera 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 ivine, the Gospel precepts, which ttie
Jews were not able to bear; so the rent was niade 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. Gloss. This shews that the Apostles being hereafter to be
lum occ. i.eplenished with newness of grace, ought not now to be
Aug:. bound to the old observances. Aug. Otherwise; Every
•iios. o^® ^^° rightly fasts, either humbles his soul in the groau-
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 respccting both kinds
of fasting ; concerning the first, which is in hurailiation
of soul, He says, TJie children of the bridegroom cannot
mourn. Of the other which has a feast of the Spirit, He
next speaks, where He says, No maa putteth a patch of

VER. 14 — 17. 8T. MATTHEW, 345

undressed cloth. Then we must mourn because the Bride-

groora is taken away from us. And we rightly mourn if we

burn with desire of Him. Blessed they to whom it was

graiited before His passion to have Him present with them,

to euquire 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 auother

dispensation, one in which He was proclaimed as coming,

not one in which He was heard as present. For in us was

fiilfilled that He speaks of, The days shall come when ?/eLuke]7,

shuU desire to see one of these days, and shall not be able. ^^'

Who then will not mourn this ? Who will not say, My tears Ps. 42, 3.

have been my meat day and night, v)hile 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 S°"^. „-

' Ev. 11. 27.

fast, shews that the Lord spake of that kind of fasting which
pertains to hurabUiig one's self in chastisement ; as in the
following comparisons He may be supposed to have spoken
of the other kind which pertaius to the joy of a mind wrapt
in spiritual thoughts, and therefore averted frora 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
preseuce, and the sacrament of the holy food, which none
shall lack, while He is present, that is, while one keeps
Christ 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 is risen, shall not have the food of life. For in
the faith of the resurrection the sacrament of the heavenly
bread is received. ^ Jerome. Or; When He has departed
from us for our sins, then is a fast to be proclaimed, then is
mourning to be put on. Hilary. By these examples He
shews that neither our souls nor bodies, being so weakened
by inveteracy of sin, are capable of the sacraments of the
new grace. Raban. The different coraparisons all refer
to the same thing, and yet are they different; the garraent
by which we are covered abroad signifies our good works.

346 GOSPEL ACCORDING TO CHAP. IX.

which we perform when we are abroad ; the wine with
which we are 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 Tliy hand upon her, and she shall live.

] 9. And Jesus arose, and foUowed 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 when He
saw her, He said, Daughter, be of good comfort ; thy
faith hath made thee whole. And the woman was
made ^A^hole from that hour.

Ciirys. Chrys. After His instructions He adds a miracle, which

xxxi!* should mightily discomfit the Pharisees, hecause 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 Jle spake these things unto them, behold,

Aug. (le there came one of ihelr chief men unto Him. Aug. This

^""®;. „^ narrative is given both by Mark and Luke, but in a quite
Ev. u. 28. ^ *' . ^

different order ; namely, when after the casting out oi the
dsemons and their entrance into the swine, He had returned
across the Like frora the country of the Gerasenes. Now
Mark does indeed tell us that this happened after Ple had
recrossed the lake, but how loug 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 synagogue's daughter. If the ruler came
to liim \^hile He was yet speaking that of the uew patch,

\TER. 18 — 22. ST. MATTHEW, 3J.-7

and the new wine, then no other act of speech of His inter-
veued. And in Mark's account, the place where these thiugs
might corae in, is evident. In like raanner, 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
llim, and ivorshipped Him, saying, Lord, my daughter is
even now dead. It sliould be observed, lest there should
seem to be sorae discrepancy, that the other two Evan-
gelists represent her as at the point of death, but yet
not dead, but so as aftervvards to say that there carae
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 irapossible 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
hiraself that said that Jesus should uot 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 Ave do not read that he agreed with the
messengers. 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
subservient; and no man gives a false account when he
repeats a man's meaning in words other than those actually
used. Chrys. Or; The ruler says, she is dead, exaggerating
his calamity. As it is the manner of those that prefer a
petition to magnify their distresses, and to represent them
as something more than they really are, in order to gain
the compassion of those to whom they make supplication ;
whence he adds, But come and lay Thy hand upon her, and

348 GOSPEL ACCORDING TO CHAP. IX.

she shall Ilve. See liis dulness. He begs two things of
Christ, to come, and to lay His hand upon her. This was
what Naaraan the Syrian required of the Prophet. For
they who are constituted thus liard of heart have need of
sight and things sensible. Remig. We ought to admire and
at the same tirae to imitate the humility and mercifulness of
the Lord ; as soon as ever He was asked, He rose to follow
hira 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 hasteu to Hira ; And His disciples went loith
Ilim. Chrys. Mark and Luke say that He took with
Hira three disciples only, namely, Peter, James, and John ;
He took not Matthew, to quicken his desires, and because
1 a.Ti\^- lie was yet not perfectly minded^; and for this reason He
5mKc°>e- honours these three, that others may becorae like-miuded.
''"*• It was enougli 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 who
had siiffered an issue of blood twelve years, came behind
and touched the hem of Ilis 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 thera by the
Law, but by the way as He walked ; thus as He goes to
lieal one woman, another is cured. Chrys. She came not
to Ciirist 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. E,emig. In which her humility must be
praised, that she carae not before His face, but behindj and
judged herself unworthy to touch the Lord's feet, yea, she
touched uot His whole garraeut, 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 but touch Ilis garment,

VER. 18 — 22. ST. MAITHEW. 349

I shall be made whole. How wonderful her faith, that
though she despaired of health from the physicians, on
whoni 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.
Eaban. 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 Hira? He requires of her strength and per-
severance, that she may come to a sure aud 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 raade her such. Jerome. He said not, Thy faith
shall make thee whole, but, hath made thee whole ; for
iu that thou hast believed, thou art already made whole.
Chrys. She had not yet a perfect raind respecting Christ,
or she would not have supposed that she could be hid frora
Him; but Christ would not suffer her to go away un-
observed, not that He sought fame, but for many reasous.
First, He relieves the woman's fear, that she should not be
pricked in her conscience as though she had stoien this
boon ; secondly, He corrects her error in supposing she
could be hid frora Hira; thirdly, Ile displays her faith to
all for their iraitation; and fourthly, He did a rairacle, in
that He shewed He knew all things, no less than iu 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 the hera of His
garment, not in which Jesus turned to her; for she was
already healed, as the other Evangelists testify, and as raay
be inferred frora the Lord's words. Hilaey. Herein is to
be observed the iparvellous virtue of the Lord, that the
power that dwelt in His body should give healiug to things
perishable, aud the heavenly energy extended eveu through
the hems of His garments; for God is not compreheusible
that He should be shut in by a body. For His taking a
body unto Him did not confine His povver, but Ilis power
took upou it a frail body for our redemptiou. Figuratively,
this ruler is to be undcrstood as the Law, which prays the

350

GOSPEL ACCORUING TO

CHAP. TX.

Raban.
part. e
Beda.

Lord that He would restore life to the dead multitude which
it had brought up for Christ, preaching that His coming
was to be looked for. Raban. Or ; The ruler of the syna-
gogue signifies Moses; he is named Jairus, 'illuminating/
or, 'that shall illuminate/ because he received the words
of Hfe to give to us, aud by them enlightens all, being
himself enhghtened 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 o£
Israel, a holy Church is gathered from among the Gentiles,
which while it was perishing by inward corruption, received
by faith that heahng 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 falhng 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
beheved, spake her behef, 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
him folloiv 3Ie ; or because, not having seen the Lord pre-
sent in the flesh, when the sacraments of His incariiation
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 flesh, 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 iucarnation. She
touclies not the garment, but the hem thereof ; because she

26.

VER. 23 26. ST. MATTHEW. 351

saw not the Lord in tlie 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,
umvorthy of eternal life, lo, we turn to the Gentiles. And ^'
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. Affcer the healing of the woman with the issue of Gioss.
blood, follows the raising of the dead ; And when Jesus was '""^ '^'^'^'
come into the ruler^s house. Chrys. We raay suppose that
He proceeded slowly, and spake longer to the woman whora
He had healed, that He might sufFer tlie maid to die, and
thus an evident miracle of restoring to Hfe might be wrought.
In the case of Lazarus also He waited till the third day.
And when He saiv the minstrels and the people making a
noise ; this was a proof of her death. Ambrose. For by the Ambros.
ancient custom minstrels were engaged to make lament- g" g^"'^'
ation for the dead. Chrys. 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 raeans ; and before the
restoring to Hfe He ^xcites their expectations by His words,
And He said, Give place : for the maid is not dead, hut
sleepeth. Bede. As though He had said, To you she is Bede.
dead, but to God who has power to give life, she sleeps only, '" ^"''"
both in soul and body. Chrys. By this saying, He soothes
the rainds of those that were preseut, and shews that it is
easy to Him to raise the dead ; the like He did in the case

352 GOSPEL ACCORDING TO CHAP. IX.

Johnii, of Lazarus, Our friend Lazarus sleepeth. This Avas also a
lesson to them not to be afraid of death ; forasmuch as Ile
Himself also should die, He made His disciples learn iu the
persons of others confidence aud patient endurance of death.
For when He 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, aud the pipes and all
other things, might be a proof of her death. For ofttimes at
His miracles when men would not believe, He convicted
them by their own answers ; as in the case of Lazarus, when
He said, JVhere have ye laid him ? so that they that answered,
Come and see, and, He stinketh, for he hath now been dead
four days, coukl 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 resurrection. And He not only re-
stores her to life, but coramands 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 straiu 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 are not tlie 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 Ilis resurrection. Jerome. He

uon occ.

VER. 27 31. ST. MAITHEW, 353

took her by the hand, and the maid arose ; because if tbe
hands of the Jews which are defiled with blood be not first
cleansed, their synagogue which is dead shall not revive.
HiLARY. His fame went about into all that countrij ; that
is, the salvation of the elect, the gift and works of Christ
are preached. E,aban. Morally; The damsel dead in the
house is the soul dead in thought. He says tbat she is
asleep, because they that are now asleep in sin may yet
be roused by penitence. Tbe 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 ^^'''' '
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 pubHc scandal requires a pub-
lic expiation ; a less notorious, a lesser remedy ; and secret
sius may be done away by peuitence.

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.

3L But they, when they were departed, spread
abroad His fame in all that country.

Jerome. The miracles that had gone before of the ruler'8
daughter, and the woman with the issue of blood, are now
followed by tbat of two bhnd men, that what death and dis-
ease had there witnessed, that bhndness might now witness.
And as Jesus passed thence, that is^ from the ruler's house,

VOL. I. 2 a

354 GOSPEL ACCORDING TO CHAP. IX.

there foUowed Him two blind men, crying, and saying, Have
Ciirys. mercy on us, Thou Son of Duvid. Chrys. Here is no small
^x^i. charge against tlie Jews, that these men, having lost thcir
siglit, 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 seemed 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? Chrys.
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 uuto Him;
and first their faith is made proof of, that so they may re-
ceive the Hght of the true faith. And vjhen He was 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 by, He takes them there
to heal them apart. Remig. He who was able to give
sight to the blind, was 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 co7ifession is made unto sal-
vation. Ciirys. And not for this reasou only, but that He
might make mauifest that they were worthy of heahng, 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 raay thereby raise their thoughts higher; they had
called Him the Son of David, therefore He instructs them
that they should think higher things of Him. Thus He
does not say to them, BeHeve 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

hitn, 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 coraraand, but with rauch earnestness, And Jesus
straitly charged them, saying, See that no man know it ; but
they went forth, and spread abroad the fame of Hlm throngh
the whole country. Jerome. The Lord frora huraility 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 raan, Go, and Luke8,39.
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
bUnd 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 ^'^' ' '
willed that His excellent works should be hid in silence,
and is yet preached against His will, as it were, 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 raade known against
their will, that others may profit by their example. They
should then be hid by design, and published of compulsion ;
their concealraent is by our own watchfulness, their betrayal
is for others' profit. ^

E/EMIg. Allegorically ; By these two blind men are denoted
the two nations of Jews and Gentiles, or the two uations of
the Jewish race; for in the time of Roboam his kingdom was
split into tvvo parts. Out of both nations such as believed
on Him Christ gave sight to in the house, by which is
understood the Church ; for without the unity of the Church
no man can be saved. And they of the Jews who had

2 a2

356 GOSPEL ACCORDING TO CHAP. IX.

believed the Lord's coming spread the knowledge thereof
tliroughout the vvhole 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
housCj 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 marvclled, 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 heaUng 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 dsemon ; by
which He sliews Himself the Lord of power, and the author

Ts. 35, 6. of the heavenly medicine. For it was said by Isaiah, Tlien
shall the eyes of the blind be opened, the ears of the deaf shnll
be unstopped, and the tongue of the dumb loosed. Whence
it is said, When they were gone forth, they brought unto
him a man dumh, and possessed with a damon. Jerome.

Kw<p\>s. The Greek word here is more frequent in coramon speech
in the sense of ' deaf,' but it is the manner of Scripture
to use it indifferently as either. Chrys. This was not a
mere natural defect; but was from the mahgnity of tlie
dsemon; and therefore he uoeded to be brought of others,

VER. 32 — 35. ST. MATTHEW. 357

for he could not ask any thing of others as living without
voice, aud the dsemon chaining his spirit together with his
tougue. Therefore Christ does not require faith of hira, but
immediately healed his disorder ; as it follows, And when
ihe dcemon was cast out, the dumb spake. Hilary. The
natural order of things is here preserved ; the daimon is first
cast out, and there the functions of the merabers proceed.
And the multitude marvelled, saying, It was never so seen
in Israel. Chrys. They set Hiui thus above others, because
He not only healed, but with such ease, and quickness; and
cured diseases both iufiuite 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, He casteth out dannons 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 daemon 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
dsemons, but healed the lepers, raised the dead, forgave
sins, preached the kingdom of God, and brought men to
the Father, which a dsemon neither could nor would do.
Raban. Figuratively ; As in the two blind raen were denoted
bath nations, Jews and Gentiles, so iu the man dumb and
afflicted with the dsemon is denoted the whole human race.
liiLARY. Or; By the dumb and deaf, and daemoniac, is
signifted the Gentile world, needing health in every part;
for sunk in evil of 6very kind, they are afflicted with disease
of every part of the body. Remig. For the Gentiles were
dumb; not being able to open their mouth in the con-
fession of the true faith, and the praises of the Creator, or
because in paying worship to dumb idols they were made
like unto them. They were afflicted with a dsemon, because
by dying in unbelief they were made subject to the power
of the Devil. Hilary. But by the kuowledge of God the

358 GOSPEL ACCORDING TO CHAP. IX.

frenzy of superstition being chased away, the sight, the
hearing, and the word of salvation is brought in to them.
Jekome. As the bhnd receive Hght, 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 coufession, // 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. Eemig.
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 betore the face of divine mercy. Aug.

ii°29. '^' "^^^^^ account of the two blind men and the dumb dffimon
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 diiferent 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 iu
which one is recorded by one Evangelist, and another by
another, and some diflference which we cannot reconcile
between their accounts, we should suppose that they are like,
but not the same, events.

36. But when He 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 He 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.

Chrys. The Lord would refute by actions the charge of
the Pharisees, who said, He casteth out d<Bmons by the

VEK. 36 — 38. ST. MATTHEW. 359

Prince of the dcemons ; for a dsemon liaving sufFered rebuke,
does not return good but evil to those who have not shewu
him honour. But the Lord on the other hand, when He has
suffered blasphemy and conturaely, 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 raen. 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, Freaching the "°" *"^°"
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. Jerome. 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, Ilealing every sickness and every disease, for to
Him alone nothing is irapossible. Gloss. By disease we Gloss ap.
may understand complaints of long standing, by sicbiess "^® '"'
any lesser infirmity. Kemig. It should be known that those
whom He healed outwardly in their bodies, He also healed
inwardly in their s^uls. Others cannot do this of their own
power, but can by God's grace. Chrys. Nor does Chrisfs
goodness rest here, but He manifests His care for them,
opening the bowels of His mercy towards them; whence it
foUows, And seeing the multitudes, He had compassion upon
them. Remig. Herein Christ shews in Himself the dis-
position of the good shepherd and not that of the hirehng.
Why He pitied them is added, Becaiise they were troubled \ ' vexati.

360

GOSPEL ACCORDING TO

CHAP. IX.

Gloss. ap,
Anselin.

Vid. Ts.
102, 19,

Gloss. a.p
Anselin.

'jacentes. and sick'^ as sheep that have no shepherd — troubled either
by dsemons, or by divers sicknesses aud infirmities. Gloss.
Or, troubled by daeraons, and sick, that is, benurabed 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 hiiidering their progress. For when the
multitude marvelled and said, It was never so seen in Israel,
these opposed themselves, saying, Ile casteth out dcemons by
the prince of the dcemons. Remig. But when the Son of God
looked down frora heaven upon the earth, to hear the groaiis
of the captives, straight a great harvest began to ripen;
for the multitude of the human race would never have corae
near to the faith, had not the Author of human salvation
looked down from heaven ; and it follows, Then said He unto
Ilis disciples, The harvest truly is great, but the labourers
are few. Gloss. The harvest are those raen who can be
reaped by the preachers, and sepurated 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 harvest
denotes the multitude of the people; the few labourers, the
want of instructors. Remig. Por 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 foUowers, that they should daily desire an increase of
their numberj Pray ye therefore the Lord of the harvest,
that He would send forth labourers into His harvest. Chrys.
Ile privately insinuates Himself to be the Lord ; for it is He
Iliraself who is Lord of the harvest. For if He sent the
Apostles to reap what they had iiot sown, it is manifest that
Ile sent them not to reap the things 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 He would send labourers into His harvest ; and notwith-
standing He added none to their iiumber, but rather He
multiphed those twelve many tiraes, not by increasing their
nurabers, but by giving thera more abundant grace. Remig.
Or, He then increased their nuraber when He 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-fioor, 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 iufirmity. 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,
nnd John his brother ;

3. Philip, and Bartholomew ; Thomas, and Mat-
thew the PubUcan ; James the son of Alphteus, and
Lebbagus, whose surname was Thaddseus ;

4. Simon the Canaanite, and Judas Iscariot, who
also betrayed Him.

Glo^s. ord. Gloss. Prom the heahng of Peter's wife's mother to this
place there has been a continued succession of miracles ;
aud 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
servaut; saying, And calling to Him Ilis twelve disciples.
Remig. The EvangeUst 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
fulfiUing what He 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 owu
parts, one, two, three, multiphed into one another ; and the

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."xviLl.
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 ^^{jj*jf°"*'
twelve sons of Jacob, by the twelve princes of the childreu 13.
of Israelj by the twelve running springs in Helira, 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 sjnrits 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 afiliction, but with many, and this was His pity for the
multitude, to give His disciples power to heal and cleanse
them. Jerome. A kind and merciful Lord and Master
does not envy His servants and disciples a share in His
powers. As Himself had cured every sickness and disease,
He imparted the same power to His Apostles. But there
is a wide diff"erence 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-
fession of their own weakness, as they speak, In the name Acts 3, 6.
of Jesus rise and walk. A catalogue of the names of the
Apostles is given, that all false Apostles might be excluded.
The names of the twelve Apostles are these ; First, Simon
who is called Feter, and Andrew his brother. To arrange
them in order according to their merit is His alone who
searches the secrets of all hearts. But Simon is placed
first, having the surname of Peter given to distinguish him
from the other Simon surnamed Chananseus, from the village

361 GOSPEL ACCORDING TO CHAP. X.

of Chana in Galilee wliere tlie Lord turned the water iuto

Raban. wiue. E-ABAN. The Grcek or Latin ' Petrus' is the same

as the Syriac Cephas, iu both tougues the word is derived

lCor.10,4. from a rock ; undoubtedly that of which Paul speaks, And

Reniig.ap. that rock ivas Christ. Remlg. 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 Pliilate. Secoudly, that one of the

Evangelists has used the word as an interpretation of Ce-

Johul,42. phas; Tlie Lord said, Thou shalt be called CephaSy 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 thiugs;'

for that on the Lord's resurrection he hiid aside the grief

he had for His death ; and he heard sorrowful things when

.Tohn2i, the Lord said to him, Another shall gird thee, and shall

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
thera in order of dignity. E-emig. Andrew is interpreted
*manly;' for as in Latin 'virilis' is derived from * vir,' so
in Greek Andrew is derived from av7]p. Rightly is he called
manly, who left all and followed Christ, and manfully per-
severed in His commands. Jerome. The EvangeHst couples
the names throughout in pairs. So he puts together Peter
and Andrew, brothers not so much accordiug 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 brother. He calls him the son of
Zebedee, to distiuguish hira frora the other James the sou
of Alphteus, CiiRYs. Observe that he does not place thera

VER. 1 4. ST. MATTHEW. 365

according to their clignity; 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
enhglitened 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 water %'
that is, of Christ, who raises the hearts of His preachers
from eartlily to heavenly things, and hangs them there,
that the raore they penetrate heavenly things, the more
they should steep and inebriate the hearts of their hearers
with the droppings of holy prcacliing.

Thomas, and Matthew the Publican. Jerome. The other
Evangelists in this pair of names put Matthew before
Thomas; and do not add, the Puhlican, 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-
lican ; because, where sin hath abounded, there grace shall Rom.5,20.
much more abound. Bemig. Thomas is interpreted 'anRemig.
abyss,' or ' a twin,^ which in Greek is Didymus. Rightly '^ ^^''^'^'
is Didymus interpreted an abyss, for the longer he doubted
the more deeply did he believe the eff^ect of the Lord's
passiou, and the mystery of His Divinity, which forced him
to cry, My Lord xind my God. Matthew is interpreted Jniin 20,
* given/ because by the Lord's bounty he was made an ^^"
Evangehst of a Publican.

James the son of Alphceus, and Thaddoeus. Paban. This Raban.
James is he who in the Gospels, and also in the Epistle to ^ ^^'''^"
the Galatians, is called the Lord's brother. For Mary the
wife of Alphseus was the sister of Mary the mother of the

* Or some say the son of Tolmai or Plolemy.

3G6

GOSPEL ACCORDING TO CHAP. X.

Cons. Ev.
ii. 30.

Lord ; Joliii tlie Evangelist calls her Mary the ivife of
Cleoplias, 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 o^ Alphceus, that is * of the just/ or ' the
leamed ;' for he not only overthrew the vices of the flesh,
but also despised all care of the sarae. And of what he was
worthy the Apostles are witness, who ordained him Bishop
Hegesip- of the Church of Jerusalem^. And ecclesiastical history
Eifseb araoiig 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.' Thaddaeus 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 Lebbseus;
but whoever prevented the same man from having two, or
even three difi^erent names ? Remig. Jude is interpreted
'having confessed,' because he confessed the Son of God.
E-ABAN. Thaddseus or Lebbseus is interpreted ' a little heart,'
that is, a heart-worshipper.

Simon Chananaus, and Judas Scarioth, who also betrayed
him. Jerome. Simon Chananaeus is the same who in the
other Evaiigelist 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
* 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 ' stranghng,'
because he went and hanged himself. It should be known
that there are two disciples of this name, who are types of all
Christians ; Jude the brother of James, of such as persevere

•• Whether St. James the son of doret, and the Author of the Consti-

Alphasus is tbe same as the Bishop tutions take the negative; so does S.

of Jeriisalem is doubtful. Eusebius is Chrysostom, but qualifies bis evidence

cited on both sides the question; S. elsewhere; S. Jerome varies. Other

Epiphanius, S. Gregory Nyssen, Theo- Falhers are in favour of their identity.

VER. 5 — 8. ST. MATTHEW. 367

in the confession of tlie faitli ; Jude Scarioth of such as leave
the faith ; and turn back again. Gloss. They are named Gio-^s. non
tvvo and two to express their union as yoke-fellovvs. Aug. ^ [^ ^^
These therefore He chose for His disciples, whom also He Civ" Dei,
named Apostles, humbly born without honour, without learn- ^^"'"
ing, that whatever they should do that was great, it was He
that should be in them and sliould do it. He had among
thera one that was evil, whom He shoukl 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.
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. Eaban. Also He willed to be
betrayed by a disciple, that you when betrayed by your in-
tiraate raight 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. Heal the sick, cleanse the lepers, raise the
dead, cast out devils : freely ye have received, freely
give.

Gloss. Because the manifcstation of the Spirit, as the Gloss.non
Apostle speaks, is given for the profit of the Church, after ""^^'
bestowing His pow^r on the Apostles, He sends them that
they may exercise this power for the good of others ; These
twelve Jesus sent forth. Chrys. Observe the propriety of
the time in which they are sent. After they had seen the
dead raised, the sea rebuked, and other hke wouders, and
had had both in word and deed sufficient proof of His
excellent power, then He sends them. Gloss. When He Gloss. non
seuds them, He teaches them whither they should go, what °'"''

368 GOSPEL ACCORDING TO CHAP. X.

tliey should preach, and wliat they should do. And first,
wliither they should go; Gwing thein 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 coramand which He gave afterwards,
Go and teach all nations ; for this was before His resur-
rectiou, 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 aud Samaritans.
Chrys. Also they were sent to the Jews first, in order that
being trained in Judaea, as in a palsestra, they might enter
on the arena of the world to contend ; thus He taught thera
Greg. like weak nestUngs to fly. Greg. Or He would be first
Ev"iv'"l P^eached to Judaea aud 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 hfe,
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 crirae, as it had experienced more care iu
being warned. Chrys. Also that they should not suppose
that they were hated of Christ because they had reviled
Hira, and branded Him as demoniac, He sought first their
cure, and withholding His disciples from all other natious,
He sent this people physicians and teachers ; and not only
forbid thera to preach to any others before the Jews, but
would not that they should so rauch as approach the way
that led to the Gentiles ; Go not into the ivay of the Gentiles.
And because the Saraaritans, though more readily disposed
to be converted to the faith, were yet at enniity with the
Jews, He would not sufi"er the Saraaritans to be preached to
Gioss. ap. before the Jews. Gloss. The Saraaritans were Gentiles who
Anselin. j^^^j ^^^^ settled in the land of Israel by the king of Assyria
after the captivity which he made. They had been driven

on
cc.

VER. 5 — 8. ST. MATTHEW. 369

by many terrors to turn to Judnism^ and had received cir-
curacision and the five books of Moses, but renouncing every
thing else; hence there was no comraunication between the
Jews and the Samaritans. Chrys. From these then He
diverts His disciples, and sends thera to the children of
Israel, whom He calls perishing sheep, not straying ; in every
way contriving an apology for them, and drawing them to
Hiraself. Hilauy. Though they are here called sheep, yet
they raged against Christ with the tongues and throats of
wolves and 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 whora they should go, He now Glos--. n
introduces what they should preach ; Go and preach, say- °
ing, The kingdom of heaven is at hand. Raban. The king-
dora 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, Ohrys. 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- Gre
ers, that the power they should shew might be a pledge of *"P
the truth of their words, and they who preached new things
should also do new things; wherefore it follovvs, Ileal the
sick, raise the dead, cleanse the lepers, cast out dcemons. Je-
ROME. Lest peasants untaught and illiterate, without the
graces of speech, shpuld obtain credit with none when they
aunounced the kingdora of heaven, He gives them power
to do the things above raentioned, that the greatness of
the miracles 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 forraed in the
iraage of Adara, and the likeuess of God, should now obtaia
the perfect image of Christ; and whatever evil Satan had

VOL. I. 2 B

370 GOSPEL ACCORDING TO CHAP. X.

iritroduced iuto the body of Adam, this they should now
Greg. repair by commuuiou with the Lord's power. Greg. These
Ev'xxbt. sigus were uecessary in the beginuing of the Church; the
4- faith of the believers raust be fed with miracles, that it

might grow. Chrys. But afterwards they ceased when
a reverence for the faith was universally estabHshed. Or, if
they were contiuued at all, they were few and seldom ; for it
is usual with God to do such things when evil is iucreased,
Greg. iibi thcu Hc shcws 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 aud 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 dsemoniacs are they
that are given up under the power of the Devil. Jerome.
And because spiritual gifts are more lightiy 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 aud Lord have imparted these to you
without price, do you therefore give them to others iu like
manner, that the free grace of the Gospel be not corrupted.
Gloss.non Gloss. This Hc says, that Judas who had the bag might
*"^'^' not use the above power for getting mouey ; a plain con-

demnation of the abomination of the simouiacal heresy.
Greg. Greg. For Hc knew before that there would be some that
Ev."i'v."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 ; fi^eely give, 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 nothiug of your owu on those ye
relieve; for ye have not received these things for money,
nor for wages of labour ; as ye have received them, so give
to others; for indeed it is not possibie 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, neitlier two coats,
neither shoes, nor yet staves : for the workman is
worthy of his meat.

Chrys. Tlie Lord having forbidden to raake merchandize
of spiritual things, proceeds to pull up the root of all evil,
saying, Fossess neither gold, nor silver. Jerome. For if
they preach without receiving reward for it, the possession
of gold and silver and wealth was 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 ivith-
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 hfe ; that the Apostles, teachers of the
true rehgion, 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 purses. For there are two kinds of things "°" ^'^^'
necessary ; one is the means of buying necessaries, which
is signified by the money in their purses; the other the
necessaries themselves, which are signified by the scrip.
Jerome. In forbidding the scrip, neither scrip for your
journey, He aimed at those philosophers commonly called Vid.Cotel.
Bactroperatse, who being despisers of this world, and es- Heim.
teeming all things ^as nothing, yet carry a bag about with ^ast. ii. l.
them. Nor two coats. By the two coats He seems to mean
a change of raiment ; not to bid us be content with a
single tunic in the snow and frosts of Scythia, but that
they should not carry about a change with them, wearing
one, and carrying about the other as provision for the
future. Nor shoes. It is a precept of Plato, that the two
extremities of the body should be left unprotected, and

2b3

372 GOSPEL ACCORDING TO CHAP. X.

that we sliould not accustom ourselves to tender care of tlie
head and feet ; for if these parts be hardy, it will follow tliat
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
■words 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 straightvvay 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.
AYhence it is clear that He made them Angels more than
men, freeing them from all anxiety of this hfe, 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
auxiety, more especially when it is possible, being deHvered
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 seeraed a hard one,
He tempered the severity of the rules by this maxim, The
labourer is worthy qf his hire, i. e. E,eceive what you need
for your food and clothing. Whence the Apostle says,
1 Tim. 6, Having food and raiment, let us therewith be content. And

, ^ „ again, Let him that is catechized communicate unto him
Gal. Q,Q.^'

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 wauts. 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, calliug 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 beuefit
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 ouly 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. Tlie kn^.
Gospel therefore is not for sale, that it should be preached ^■'"" ^^*
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 ^^^%^ ^q
worthy of his hire, to shew why He would not have them
possess aud 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 Hve by any other means, than by the contributions
of those to Avhom they preached ; otherwise Paul transgressed
this precept when he lived by the labour of his own hands.
But 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,
it is the sin of dis^obedience ; when He bestows a privilege,
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 hve of the Gospel, He spoke these things to the
Apostles, that being confident they should not possess nor
carry about with them the necessaries of life, neither things
great nor things smalL Therefore He adds, Nor a staff,

18,

374 GOSPEL ACCORDING TO CHAP. X.

to sliew that from His people all things are due to His
miuisters, and they require no superfluities. This authority
Mark 6, He 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 carefuluess 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 He
forbids them to carry two coats, He warned them not to
walk deceitfully, but in simplicity. So we cannot doubt
that all these things were 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?

Jekome. 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 are not to receive from others, but to
have them given by the Lord. We are 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 suppose that the forbidding money n the girdle
is to warn us from suffering any thing iu the ministry to be
bought and sold. We are not to have a scrip by the ivay,

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 chaius 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. IIilary. 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 be 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 l^nd of Sodom and Gomorrha in the
day of judgment, than for that city.

Chrys. The Lord had said above, The worhman is worthy
of his meat ; that they should not hence suppose that He
would open all doors to them, He here commands them to
use much circumspection in the choice of a host, saying,
Into what city or toivn 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 opiuion of the neighbours, that the worthiness

of the preacher might not be disgraced by the ill character

of his entertainer. Chrys. 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 furuishing 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 beyoud 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 thera

seek out ; aud not only to find out who is worthy, but also

aot to pass from house to house, saying, And there reniain

until ye depart out of that city ; so they would neither make

their entertainer sorrowful, nor themselves incur suspicion

Ainbros. of lightucss or gluttony. Ambrose. The Apostles are not

9, 5. * to choose carelessly the house into which they enter, that

they may have no cause for changing their lodging ; the

same caution is not enforced upon the entertaiuer, lest in

choosing his guests, his hospitality should be diminished.

When ye enter a house, salute it, sayin.g, Peace be to this

Ginss. 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 is a kitent allusion to the forra

VER. 11 — 15. ST. MATTHEW. 377

of salutation in Hebrew and Syriac; tliey say Salemalach
or Salaraalach, for the Greek %ai/3e, or Latin Ave ; that is,
' Peace be vvith you.' The comraand then is, that on enter-
ing any house they should pray for peace for tlieir 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 worthy, your peace shall return to you
again. Remig. Thus either the hearer, being predestined to Remigap.
eternal life, will follow the heavenlv 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. A.nd 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. Hilary.
The Apostles salute the house with the prayer of peace;
yet so as that peace seems rather spoken than given. For
their own peace which was the bowels of their pity ought
not to rest upon the house if it were not worthy ; then
the sacraraent of heavenly peace could be kept within the
Apostles' own bosom. Upon such as rejected the precepts
of the heavenly kingdom an eternal curse is left by the
departure of the Apostles, and the dust shaken from their
feet ; And whosoever shall not receive you, nor hear your

378 GOSPEL ACCORDING TO CHAP. X.

words, when ye go out of that house, or that toxvn, cast the
dust ojf 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 heahng or soundness is
borrowed from tlie 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
tlie necessaries of Hfe. Raban. Otherwise ; The feet of the
disciples siguify 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 their
prosperity, and in passing through the ways of this workl,
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. And lest it
should seem a slight thing not to receive the Apostles, He
adds, Ve7'ily I say unto you, it shall be more tolerable for
8odom and Gomorrah in the day of judgment, thanfor 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. R.emig. Or because the
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. Remig. Sudom and Gomorrah are especially meu-
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 afflicted with manifold evils.

HiLARY. Figuratively, Tlie Lord teaches us not to enter
the houses or to mix in the acquaiutance of those who
persecute Christ, or who are ignorant of Him ; and in
each town to enquire who amoug them is worthy, i. e.

VER. 16 — 18. ST. MATTHEW. 379

wliere there is a Churcli 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 80 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.

17. 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
tlie Gentiles.

Chrys. Having reraoved all care and anxiety from the Chrys.
Apostles, and armed them with the miraculous powers, He ^°™]

^ XXXilla

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,
they might not be dismayed in the season of His cross ; and
lastly, that they might learn a new method of warfare. He
sends them unprovided, bidding them look to those who
should receive them for support ; but rests not in that, but
shews His power still further, Lo, I send you as sheep in the
midst of wolves. Where observe that He does not say
nierely 'to wolves,' but in the midst of wolves, to shew His

380 GOSPEL ACCORDING TO CHAP. X

excellent might therein, tliat the sheep would overcome the
wolves though they were in the midst of them ; and though
they received many 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.xvii.4. undertakes the office of preacher ought not to do evil, but to
sufTer 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 and 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, hut 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, wolves. Hilary. The wolves
indeed are all such as should pursue the Apostles with mad
fury. 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. Bat it is good that it should be thus; hereby
jour virtue is made brighter, and My power is more mani-
fested. Also that somewhat should proceed from them-
selves, that they should not think themselves to be crowned
without reason, He adds, Be ye therefore wise as serpents,
simple as doves. Jerome. IFise, 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 wliich 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 wisdora 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 tlie
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. Chkys.
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-
lessness 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 is not enough that we suflfer ill, but we must not be angry
thereat, as is the dove's nature, for anger is extinguished
not by anger, but by meekness. Raban. That by the wolves
above He intended men, He shews when He adds, Take
heed of men. Gloss. Ye have indeed need to be wise as gIoss. ap.
serpents, for, as they are wont to do, they will deliver you to ^nst^^'"'
councils, forbidding you to preach in My name ; then if ye
be not corrected, they will scourge you, aud at length ye shall

382 GOSPEL ACCORDING TO CHAP. X.

be hrouglit before kings and governors. Hilary. Who will
endeavour to extort from you eitlier to be silent or to
temporize. Chrys. How wonderful that men who had never
been beyond the lake in which they fishedj did not straight-
way depart from Him on hearing these things. It was not
only of their goodness, but of the wisdom of their Teacher.
For to each evil He 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 He adds, for a testimony against
Greg. them. Greg. Eitlier that they had persecuted to the death,
Ev.xxxv. 01" 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 thcy sought the
punishment of others, but that they were confident that
in all thiugs 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 tliat He adds, and the Gentiles.

19. But when they dehver 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 speaketh in you.

Chrys. To the foregoing topics of consolation, He adds
another not a Httle one ; that they should not say, How shall
we be able to persuade such men as these, when they shall
persecute us ? He bids them be of good courage respecting
their answer, saying, When they shall deliver you up, take
no thought hoiv or what ye shall speak. Remig. How or what,
one refers to the substance, the other to the expression in
words. And because both of these would be supphed by Hira>

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 Chrisfs 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 faithj observing all the precepts of the
Divine will, will be instructed with an answer according to
knowledge, after the example of Abraham, to whom wheu
he had given up Isaac, there was not wanting a ram for
a victim. For it is not ye who speak, hut 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, ^ ^"'
but it is I who speak. Hence Paul speaks, Seek ye a />roo/ 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 thouyht
what ye shall speak, has said in another place, Be ye iPet.3.15.
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.

Gloss. Having placed the comfort first, He adds theoioss.ap
more alarming perils ; Brother shall deliver up brother to '^"S'^'™-
death, and the father the son; children shall rise against
parents, to put them to death. Greg. Wrongs which we Greg.
suffer from strangers, pain us less than those we suffer J?°'"- '"

o .» r ll,V. XXXV.

from men on whose affections we had counted ; for besides 3.
the bodily affliction, there is then the pain of lost affection.
Jerome. This we see often happen in persecutions, nor 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 thera 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 enclure to the end, he shall be saved. For
many are hot and zealous in the beginning, but afterwards
grow cool ; for these, Ile 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. Remig. 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 raade 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 hve. This He covertly intimates when He says, Who-
soever shall endure to the end, he shall be saved. Remig.
That is, He who shall not let go the coraraands of the faith,
norfall away in persecution, shall be saved; he shall receive
the reward of the heavenly kingdora 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 Laic. So the sense here may be, Whosoever
Auo;. de shall endure to the end, that is, in Christ. Aug. To endure
cxl. 25!' i^i Christ, is to abide in Ilis faith which worketh by love.

XXI

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,

He leads thera to gentler prospects ; He does not bid thera

presuraptuously to offer themselves for persecution, but to

VEn. 23. ST. MATTHEW. 385

fly from it; When they persecute you in this city, flee ye
to another. For because this was the first begiiming 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 way 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 Jerusalera
they were scattered throughout all Judaja, and thus the
season of tribulation was made the seedtime of the Gospel.
AuG. Not that the Saviour was unable to protect His dis- Aug. cont.
ciples, does He here bid them fly, and Himself give them an xxirsc.
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 suff^ered them to lay violent hands upon j^ 22. '^ '
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. Chrys.
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. Raban. 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-
phshed, and a commission given them to preach the Gospel
throughout the world. Hilary. Otherwise; He exhorts
to fly from place to place; for His preaching driven from
Judsea, first passed into Greece; then, wearied with divers
suff^erings of the Apostles up and down the cities of Greece,
it takes an abiding refuge in the rest of the Gentile workl.
But to shew that the Gentiles would believe the preaching
of the Apostles, but that the remnant of Israel should only
believe at His second coming, He adds, Ye shall not have
VOL. I. 2 c

Ej}. 228.

386 GOSPEL ACCOKDIKG TO CHAP. X.

completed the cities of Israel ; i.e. After the fulness of tlie
Gentiles is brouglit iu, that which remains of Israel to fill
up the number of the Saints shall be ealled into the Church
Aiig.^^^ in Chrisfs future coming to glory. Aug. Let the servants
of Christ then do as He commanded, or permilted 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
are not so sought after; and let these give sustenance to
tlieir 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 Hve, or all suff^er whatever
their Master will have them to suff^er. Kemig. Be it knowu
moreover, that as this precept respecting endurance under
persecution specially belongs to the Apostles aud their
successors, meu 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 off^er them-
selves for martyrdora, 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 shevved that they had not
the constancy of perfect faith, yet their desert was grcat,
seeing they were ready to leave all for Christ. So that if
He had not given them permission to fly, some would have
said that they were ahens from the glory of the heavenly
kingdom. Jerome. Spiritually we may say ; W hen 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. MATTIIEW. 387

master, and the servant as bis lord. If tbey bave
called the master of tbe house Beelzcbub, how much
more sball 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 immortaUty, 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 Hke to our Lord in suffering ; whence He says, The
disciple is not above his master, nor the slave above his lord.
Chrys. Understand, 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 rae such cases as rarely happen,
but receive this according to the common course of things.
Remig. 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 tlie foregoing words, He shevvs what they
mean by adding, If they have called the master of the house
Beelzebub, how much more they of his household? Chrys.
He said not here 'slaves,' but those of his household, to
shew how dear they were to Him ; as elsewhere He said,
I will not call you slaves, but 3Iy friends. Remig. As much .jobn 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 contuniely. Chrys. And
He says not only, If they have reviled the master of the
house, but expresses the very words of raihng, for they had
called Him Beelzebub. Jerome. Beelzebub is the idol of 2 Kings
Accaron who is called in the book of Kings, the God of ^' ^'
flies; *Bel,' signifying idol ; 'zebub,' a fly. Thc Prince
of the dsemous He calls by the name of the foulest of idols,

2 c 2

388 GOSPEL ACCORDIXG TO CHAP. X.

which is so called because of the uncleanness of the fly,
which dcstroys 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 hght : 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 heU.

Bemig. 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
nolhing hid which shall not be revealed, nothing secret ivhich
shall not be knoivn. 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
be made known. Hilary. Therefore neither threatening,
nor evil speaking, nor power of their enemies should move
them, seeing the judgment-day will disclose how erapty,
how nought all these were. Chrys. Otherwise; It raiglit
seem that what is here said should be apphed generally ;
but it is by no means intended as a general maxira, but is
spoken solely with reference to what had gone before with
this raeaning; If you are grieved when raen revile you,
think that in a Httle tirae you will be deHvered from tliis
evil. They call you indeed irapostors, sorcerers, seducers,
but have a httle patience, and all raen shall call you the
saviours of the world, when in the course of things you shall
be found to have been their benefactors, for raen will not
judge by their words but by the truth of things. Remig.

VER. 26 — 28. ST. MATTHEW. 389

Sorae indeed tliink 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 dehvered them from all fear, and set

thera above all calumny, He follows this up appropriately

with comraanding 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 deHver

His doctrine in the dark; but He 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 coufidence of faith and confession.

Remig. The raeaning therefore is, What I say to you in

darkness, that is, araong 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 raen.

It is a comraon phrase, To speak in one*s ear, that is, to

speak to hira privately. Raban. And what He says, Preach

ye upon the housetops, is spoken after the raanner of the pro-

vince of Palestine, where they use to sit upon the roofs of

the houseSj which are not pointed but flat. That then may

be said to be preached upon the housetops which is spoken

in the hearing of all men. Gloss. Otherwise; What I say Gloss.ord.

unto you while you are yet held under carnal fear, that

speak ye in the cohfidence 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 dwellings of your souls. Jerome.

Otherwise ; What you hear in mystery, that teach in plain-

ness of speech ; what I have taught you in a corner of Judsea,

that proclaim boldly in all quarters of the world. Chrys.

As He said, He that believeth on Me, the works that I do he John 14,

12.

390 GOSPEL ACCORDING TO CHAP. X.

shall do also, and greater things than these shall he do ; so here
IIc sliews that Ile works all things through them more than
through Himself ; as though Ile had said, I have made a he-
giuning, hut what is beyond, that I will to complete through
3'our means. So that this is not a command but a prediction,
shewing them that they shall overcome all things. Hilary.
Tlierefore they ought 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 reach 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
soul 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. We read in more than one
place that the idol Baal was near Jerusalem, at the foot of
]\Iount Moriah, by which the brook Siloe flows. This valley
and a small level plain was watercd 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 conceahng an austere ritual under
a vohiptuous life, they burned their sons in honour of a dcC-
mon. This place was called Gehennom, that is, The valley of
the children of Hinnom. These things are fully described
•2 Kings in Kings and Chronicles, and the Prophet Jeremiah. God
23, 10. threatens that He will fill the place with the carcases of the
28, 3. dead, that it be no more called Tophet and Baal, but Poly-
Jer. 7, 32; audriou, i.e. The tomb of the dead. Hence the torments and

32 3-5

eternal pains with which sinners shall be punished are sig
Aug. de nified by this word. Aug. This cannot be before the soul is
xiil 2 ^'' ^° joined to the body, that nothing may sever them. Yet it is
rightly called the death of the soul, because it does not Hve of
God; and the death of the body, because though mau does
not cease to feel, yet because this his feeling has neither
pleasure, nor health, but is a pain and a puaishment, it is
better named death thau life. Chrys. Note also, that He does

VEH. 29—31. ST. MAITHEW. 391

not hold out to them deliverance from death, but enoourages
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 two sparroivs sold for a farthing, and one
of them does not fall to the ground without your Father?
Jerome. If these Httle 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 hve without His providence.
HiLARY. 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 fiight, and for reaching heaven Vi-!. 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 such 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 hke mann^r as, if they soared aloft they would become
one spiritual body ; so, vi^hen sold under sin, the soul gathers
earthly matter from the polk\tion of vice, and there is made
of them one body which is committed to earth. Jerome. That
He says, The hairs of your head are all numbered, shews
the boundless providence of God towards man, and a care
unspeakable that nothing of ours is hid frora God. Hilary.
For when auy thing is numbered it is carefully watched

392 GOSPEL ACCOKDING TO CHAP. X.

over. Chrys. Not that God reckons our hairs, but to
shew His diligent knowledge, and great carefuhiess over us.
Jerome. Those who deny the resurrection of the flesh ridi-
cule the sense of the Church on this place, as if we affirmed
that every hair that has ever been cut oflF by the razor rises
again, when the Saviour says^ Every liair of your hend —
not is saved, but — is numhered. Where there is number,
knowledge of that number is imphed, but not preservation
Aiig. de of the same hairs. Aug. Though we may fairly enquirc
xxli. 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, sc as that the form and perfectness
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 chay, and again reduced to clay,
is once more reformed into a vessel, it needs not that that
portiou of clay which had formed the handle shovild agaiu
form it, or that which had coraposed the bottom, should
again go to the bottom, so long as the whole was reraoulded
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 deforraity 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 are all numbered. Hilarv.
For it is an unworthy task to uumber things that are to
perish. Therefore that we should know that nothing of us
should perish, we are told that our very hairs are numbered.
No accident then that can befal our bodies is to be feared ;
thus He adds, Fear not, ye are better than many sparroivs.
Jerome. This expresses still more clearly the sense as it
was above explained, that they should not fear those who
can kill tlie body, for if the least animal falls not without

VEU. 32, 33. ST. MATTHEW. 393

God's knowledge, how much less a man who is dignified
with the Apostolic rauk? Hilary. Or this, ye are better
than many sparroivs, teaches that the elect faithful are
better than the multitude of the uubelieving, for the one
fall to earth, the other fly to heaven. Remig. 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, sayiug, Every man who shall confess Me before men,
I also loill 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-
chision, 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.
unto justification, with the mouth confession is made unto
salvation. That nojie therefore might suppose that he could
be saved without confession of the mouth, He says not only,
He that shall confess Me, but adds, before men ; and again,
He that shall deny Me before men, him ivill I also deny
before My Father which is in heaven. Hilary. This teaches
us, that in what measure we have borue witness to Him
upon earth, in the same shall we have Him to bear witness
to us iu heaven before the face of God the Father. Chrys.

10, 10

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 dcnying Me here; so shall My deed to you-
ward be more abundant in confessing or denying you there.
"VVherefore 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.
Kaban. 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 3Iy Father. Remig. And thus He will deny the man
that hath denied Him, 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 al! ; 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 commaud drew many to the Apostles.
E-ABAN. Or, He confesses Jesus who by that faith that
worketh 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
mother, and the daughter in law against her mother
in law.

VEK. 34 — 36. ST. MATTIIEW. 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 sjyeak ye in the light ; He now tells them what
will follow upon that preaching, saying, Think not that
I am come to send peace iipon 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
away, so neither ought carnal afFection. Chrys. How then Chrys.
did He enjoin thera, that when they should enter any house ^^^^"*
they should say, Peace be to this house, as also the Angels
sung, Glory to God in the highest, on earth j)eace to men. Luke 2,
That is the most perfect peace when that which is diseased is
lopped off, whea 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 tliat which canuot 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. Jerome. For in the matter of behef in
Christ, the whole world was divided against itself; each
house had its behevers and its unbehevers ; and therefore
was this holy war sent, that an unholy peace might be
broken through. Chrys. This He said as it were com-
forting His disciples, as much as to say, Be not troubled as
though these things fell upon you unexpectedly ; for, for
this cause I came that I might send war upon the earth — nay
He says not ' war,' but what is yet harder, a sword. For He
sought by sharpn^ss 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
deeds than in words ; and therefore He stayed not in words,
but shewing them the nature of their warfare, He taught
them that it was more perilous than a civil war ; saying,
I am come to set a man against his father, and daughter

396 GOSPEL ACCORDING TO CHAP. X.

against her mother, and daughter-in-law against her mother-
in-laiv. So this vvarfare will be between not acquaintances
merely, but the nearest and dearest kindred ; and this shews
Chrisfs very great power ; that His disciples after having
heard this, yet undertook the raission, 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 He
that does it, He speaks according to the manner of Scripture.

Is, 6, 10, As it is written, God hath given them eyes that theij shoidd
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 his
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 beheved 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 impartiaHty of justice, the correction of offenders.

Eph.6,17. The word of God, we may remember, is likened to a sword ;

lieb.4,12. gQ jjgj.g ^jjg sword that is sent upon the earth is His preach-
ing poured into the heart of man. The five inhabitiug one
house, whom He divides three against two, and two agaiust
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
•s given to the will. But this is only found in those who
were first formed by God. By the sin and uubeHef of the
first pareut, all the generations of men since have had sin for
the father of their body, and uubeHef for the mother of their
soul. And as each man has his will within him, there are
thus five in oue house. When then we are renewed in the
luvcr of baptism, by virtue of the word we are set apart from

VER. 87 — 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 hw^.
to set a man against his father ; for he renounces the Devil ;„ M-^tt,
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 thesword of the Spirit, which is the word of God.
And a man^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.
Greg, For the subtle enemy when he sees himself driven Greg.Mor.
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 couviction may pierce to the inmost
bulwarks of virtue.

37. He that loveth father or mother more than
Me is not worthy of Me : and he that loveth son or
daughter more than Me is not worthy of Me.

38. And he that taketh not his cross, and followeth
after Me, is not worthy of Me.

39. He that findeth his life shall lose it : and he
that loseth his Ufe for My sake shall find it.

Jerome. Because of what He had said, I am not come to
send peace but a sword, &^c. that none raight suppose that

398

GOSPEL ACCORDING TO CHAP. X.

family afFection was banished from His religion, He now
adds, He that loves father or mother more than Me is not

c. 2, 4. worthy of Me. So in the Song of Songs we read, Ordcr
love in me. For this order is needed in every affection;
after God love thy father, thy mother, and thy chiklren;
but if a necessity should occur that the love of parents and
chihlreu comes into competition with the love of God, and
where both cannot be preserved, remember that hatred
of our kiudred 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
aftection of relations higher than God, are unworthy to in-
herit good thiugs to come. Chrys. 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 reuder them every other honour, but
when tliey demand more than is due, \ve ought not to yiekl.
This is likewise agreeable to the Old Testament; in it tlie
Lord commands that all who worshipped idols, should not
only be held in abhorrence, but should be stoned. Aud

Deut.33,9. in Deuteronomy it is said, He ivho saith to his father and

his mother, I know you not ; and to his brethren, Ye are

Gioss. strangers ; he hath hept Thy saying. Gloss. It seems to
non ccc. , . , , i i i -i i

happen in raany cases tliat tne parents love tiie chudren

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 whoso loveth

son or daughter more than Me is not worthy of Me. Raban.

Ile is unworthy of the diviue communiou 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 raan than his

soul, and yet He enjoins that this shoukl not only be hated,

but tiiat 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 deatli of the cross ; therefore

it foUows, And whoso taketh not up his cross and followeth

Me, is not worthy of Me. He had as yet said nothing to

' crucia-

VER. 37 — 39. ST. MATTHEW. 399

them respecting His own sufFerings, but instructs thera in the
meanvvhile in these things, that they may the more readily
receive Ilis worcls concerning His passion. Htlary. Or;
They that are Chrisfs have crucified the body with its vices Gal.5, 24.
and lusis. 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 foUow his Lord,
purposing to live in newness of spirit in this sacraraent of
the faith. Greg. Tlie cross is so called from ^ torment ; Gre^.
and there are two ways in which we bear the Lord's p^'"* ^'^
cross ; either when we afflict the flesh by abstinence ; or xxxii. 3.
when in compassion for our neighbour we make his afflic-
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.
Chrys. Because these commands seemed burdensome, He
proceeds to shew their great use and benefit, saying, Ile
that findeth his life shall lose it. As rauch 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 afi^ections
are set upon as a means of bringing them to their duty.
Thus : Why are you loath to contemn your hfe ? Because
you love it ? For that very reason contemn it, and you will
do it the highest service. Bemig. The life in this place is
not to be understood as the substance, (the soul,) but as this
present state of being; and the sense is, He who findeth
his life, i. e. this ^resent life, he who so loves this light,
its joys and pleasures, as to desire that he may always find
them; he shall lose that which he wishes always to keep, and
prepare his soul for eternal damnation. Raban. Otherwise;
He who seeks an imraortal life, does not hesitate to lose his
life, that is, to offer it to death. But either sense suits equally
well with that which follows, And whoso shall lose his life
for My sake shall find it. Remig. That is, he who in con-

400 GOSPEL ACCORDING TO CHAP. X.

fession of My name in tirae of persecution despises tliis
temporal world, its joys, and pleasures, sliall fiiid eternal
salvation for his soul. Hilary. Thus the gain of life
briugs death, the loss of hfe 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. Ile that receiveth a prophet in the name of a
prophet shall receive a prophefs 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 httle ones a cup of cold water only in the
name of a disciple, veriiy 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 rehgion — 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 hving ? 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. Chrys.
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 ail dangers that others might
be saved ? Above He had threatened punishment to those
who should not receive them, He now promises reward to
such as should receive them. And first He 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 nanie of a
righteous man; that is, not for any greatness in this life,
or other temporal accouot, 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 amoug 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 e^^xx."
or righteous man. For the prophet is perhaps a righteous raan, 12.
and the less he possesses in this workl, 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 whora 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
not supported, it is certain that the voice will faih Whoso
then gives a prophet, food, gives him strength for speaking,
therefore together with the prophet he shall receive the pro-
phefs reward, when he shews before the face of God what
bounty he shewed hira. Jerome. Mystically ; He who re-
ceives a prophet as a prophet, and understands him speaking
of things to come, he shall receive reward of that prophet.
The Jews therefore, who understand the prophets carnally,
do not receive the prophefs reward. Remig. Some under-

VOL. I. 2 D

402 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. X.

stand by tlie proplict here, the Lord Jesus Christ, of whotn
Dout. 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 beyoud comparison righteous. He then who shall
receive a prophet or righteous man in the name of the
prophet or righteous raan, i. e. of Christ, shall receive
reward from Him for love of whom he received Him.
Jehome. 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. He
says cold water, because in hot, poverty and laek of fuel
might be pleaded. Aud 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 I say unto you, he shall not lose
his reward. Remig. The least ofthese, that is, not a prophet,
Gioss. or a righteous man, but one of these least. Gloss. Note, that
non occ. q.^^ looks more to the pious mind of the giver, than to the
Gioss. ord. abundance of the thing given. Gloss. Or, the least are they
who have nothing at all in this world, and shall be judges
with Clirist. Hilap.y. 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 sraall offices of
mercy shewn them, such as are denoted by the cup of cold
water, should not be shewn in vain. For the honour is not
done to a man that is a sinner, but to his title of disciple.

^rtntfb bg |ames ^arker anb €a., Crofen-ijari), 0i-{ori>.

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