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COMMENTARY
ON THE
FOUE GOSPELS.
COLLECTED OTJT OF THE
WOEKS OF THE FATHERS
BT
S. THOMAS AQUINAS.
ST. MATTHEW— VOL. II.
NEW EDITION.
©xtorti autJ ILontion:
JAMES PARKEE AND CO.
1874.
ib
4-
COMMENTARY
OK THE
GOSPEL ACCORDING TO ST. IMATTHEW.
VOL. 1. PART II.
VOL. T. PT. II. 2 D
CHAP. XI.
1. And it came to pass, when Jesus had made an
end of commanding His twelve disciples, He departed
thence to teach and to preach in their cities.
Raban. The Lord having sent out His disciples to preach
with the foregoing instructions, Himself noAy fulfils in actiou
Avhat He had taught in words, offering His preacliing first to
the Jews; And it came to pass whenJesus had ended all these
saymgs, He passed thence. Chrys. Having sent them forth, Chrvs
He withdrew Himself, giving them opportunity and time to "°"^-
do the things that He had enjoined ; for while He was pre- ''''^"'
sent and ready to heal, no man wouhl come to His disciples.
Eemig. He well passes from the special teaclnng which He
had dehvered to His disciples, to the general wliich He
preaehed in the cities; passing therein as it were from
heaven to earth, that He might give hght to all. By this
deed of the Lord, all holy preachers are admonished that
they should study to beuefit alh
2. Now when John had heard in the prison the
works of Christ, he sent two of his disciples,
3. And said unto Him, Art Thou He that should
come, or do we look for another ?
4. Jesus answered and said unto them, Go and
shew John again those things which ye do hear
and see :
5. The blind receive their sight, and the lame
walk, the lepers are cleansed, and the deaf hear, the
dead are raised up, and the poor have the Gospel
preached to them.
2 D 2
Hom. iii
Ev. vi. 1
40 1, GOSPEL ACCORDING TO CHAP. XI.
G. And blessed is he, whosoever shall not be of-
fended in Me.
Gloss. Gloss. The Evangehst had shewn above how by Chrisfss
iion occ. mi,.aclcs ancl teaching, both His disciples and the multitudes
had been instructed; he now shews how this instruction
liad reached even to John's disciples, so that they seemed
to have some jealousy towards Christ ; John, when he had
heard in his bonds the ivorks of Christ, sent two of his
disciples to say unto Him, Art Thou He that shoidd come,
Gveu. or look we for another ? Greg. We must enquire how
John, who is a prophet and raore than a prophet, who made
known the Lord when He came to be baptized, saying,
Behold the Lamb of God, that taketh away the sins of the
ivorld ! — why, when he was afterwards cast iuto prisou, he
should send his disciples to ask, Art Thou He that should
come, or look we for another? Did he not know Him whom
he had pointed out to others; or was he uncertain whether
this was He, whom by foretelling, by baptizing, and by
Anibros. making known, he had proclaimed to be He? Ambrose.
m Luc. 7. gQjy^e understand it thus; That it was a great thing that
John should be so far a prophet, as to acknowledge Christ,
and to preach remission of sin ; but that like a pious
prophet, he could not think that He wliom he had beheved
to be He that should come, was to suffer death ; he doubted
therefore though not in faith, yet in love. So Peter also
Mat. 16, doubted, saying, This be far from Thee, Lord ; this shall not
be unto Thee. Chrys. But this seems hardly reasonable.
For John was not in ignorauce of His death, but was the
first to preach it, saying, Behold the Lamb of God, tliat
taketh away the sins of the world. For thus calUng Him
the Lamb, he plainly shews forth the Cross ; and no other-
wise than by the Cross did He take away the sins of the
world. Also how is he a greater prophet than these, if
he knew not those things which all the prophets knew ;
Is. 53, 7, foi' Isaiah says, He was led as a sheep to the slauyhter.
Ana. Greg. But this question may be answered in a better way
ubi sup. if we atteud to the order of time. At the waters of Jordan
he had affirmed that this was the Redeemer of the world:
after he was thrown into prison, he enquires if this was He
VER. 2 — G. ST. MATTHEW. 405
that sliould come — not that he doubted that this was the
Redeemer of the world, but he asks that he may know
whether He who in His own person had come into the
world, would in His own person descend also to the world
below. Jerome. Hence he frames his question thus, Art Thou
He that is to come? Not, Art Thou He that hast come? And
the sense is, Direct me, since I am about to go down into
the lower parts of the earth, whether I shall announce Thee
to the spirits beneath also ; or whether Thou as the Son of
God may not taste death, but will send another to this sacra-
ment? Chrys. But is this a more reasonable explanation
than the other ? for why thcn did he not say, Art Thou
He that is coming to the world beneath? and not simply,
Art Thou He that is to come ? And the reason of his seek-
ing to kuow, namely, that he might preach Him there, is
even ridiculous. For the present life is tlie time of grace,
and after death the judgment and punishment; therefore
there was no need of a forerunner thither. Again, if the
unbelievers who should believe after death should be saved,
then none would perish ; all would then repent and Avorship;
for every knee shall boiv, both of things in heaven, and things Phil.2,10.
on earth, and things under the earth. Gloss. But it ought Gioss.
to be observed, that Jerome and Gregory did not say that """ '"^°"
John was to proclaim Christ's coming to the world beneath,
to the end that the uubehevers there might be converted to
the faith, but that the righteous who abode in expecta-
tion of Christ, should be coraforted by His near approach.
HiEARY. It is indeed certain, that he wlio as forerunner
proclaimed Christ's coming, as prophet knew Him when
He stood before him, and worshipped Him as Confessor
when He came to him, could not fall into error from such
abundant knowledge. Nor can it be believed that the grnce
of the Holy Spirit failed him when thrown into prison, seeing
He should hereafter minister the light of His power to the
Apostles when they were iu prison. Jerome. Therefore he
does not ask as being himself ignorant. But as the Saviour
asks where Lazarus is buried, in order that they who shewed Jolm li,
Him the sepulchre might be so far prepared for faith, and
believe that the dead was verily raised again — so John, about
to be put to death by Herod, sends his disciples to Christ,
406 GOSPEL ACCORDING TO CHAP. XI.
that by tliis opportunity of seeing His signs and wonders
they might believe on Him, and so raight learn through
their master's enquiry. But John's disciples had somewhat
of bitterness and jealousy towards the Lord, as their former
enquiry shewed, IVhy do we and the Phorisees fast oft, but
Thy disciples fast not ? Chrys. Yet whilst John was with
thera he held them rightly convinced concerning Christ.
But when he was going to die, he was more concerned on
their behalf. For he feared that he might leave his disciples
a prey to some pernicious doctrine, and that they should
remain separate from Christ, to whom it had been his care
to bring all his followers from the beginning. Had he said
to them, Depart from me, for He is better than me, he would
not have prevailed with them, as they would have supposed
that he spoke this in humility, which opinion woukl have
drawn tliem more closely to hira. What then does he?
He waits to hear through them tliat Christ works miracles.
Nor did he send all, but two only, (whom perhaps he chose
as more ready to believe tlian the rest,) that the reason of
his enquiry niight be unsuspected, and that from the things
themselves which they should see they might understand
the difference between him and Jesus. Hilary. John then
is providing not for his own, but his disciples' ignorance ;
that they might know that it was no other whom he had
proclaimed, he sent them to see Uis works, that the works
might establish what John had spoken; and that they should
not look for any other Christ, than Him to whom His works
had borne testimony. Chrys. So also Christ as knowing
the mind of John, said not, I am He; for thus He would
have put an obstacle in the way of those that heard Him,
who woukl have at least thought within themselves, if they
Johji 8, clid not say, wliat the Jews did say to Christ, Thou bearest
ivitness of Thyself Therefore He would have tliem learn
Oom His miracles, and so presented His doctrine to thera
raore ckar, and without suspicion, For the testiniony of
deeds is stronger than the testiraony of words. Therefore
He straightway heakd a nuraber of blind, and lame, and
many other, for the sake not of John who had knowledge,
but of others who doubted ; as it follows, And Jesus answered
and said unto them, Go and tell John what ye have heard
VEE. 2 — 6. ST. MATTHEW. 407
and seen ; The blind see, the lame walk, the lepers are
cleansed, the deaf hear, the dead are raised, the poor have
the Gospel preached to them. Jerome. This last is no less
than the first. And understand it as if it had been said,
Even the poor ; and so between noble and mean, rich and
poor, there may be no difFerence in preaching. This ap-
proves the strictness of the master, this the truth of the
teacher, that in His sight every one who can be saved is
equal. Chrys. And blessed is he ivho shall not be offended
in Me, is directed against the messengers ; they were of-
fended in Him, But He not publishing their doubts, and
leaving it to their conscience alone, thus privately introduced
a refutation of them. Hilary. This saying, that they were
blessed from whom there should be no ofFence in Him,
shewed them what it was that John had provided against in
sending them. For John, through fear of this very thing,
had sent his disciples that they might hear Christ. Greg. Greg.
Otherwise ; The raind of unbelievers was greatly ofFended 2v"vi"i
concerning Christ, because after many miracles done, they
saw Him at length put to death; whence Paul speaks,
We preach Christ crucified, to the Jews a stumbling-block. l Cor. l,
What then does that mean, Blessed is he who shall not be
offended in Me, but a direct allusion to the humihation of
His death; as much as to say, I do indeed wonderful works,
but do not disdain to sufFer humble things. Because then
I follow you in death, men must be careful not to despise
in Me My death, while they reverence My wonderful works.
HiLARY. In these things which were done concerning John,
there is a deep store of mystic meaning. The very condition
and circumstances of a prophet are themselves a prophecy.
John signifies the Law ; for the Law proclaimed Christ,
preaching remission of sins, and giving promise of the king-
dom of heaven. Also when the Law was on the point of
expiring, (having been, through the sins of the people, which
hindered them from understanding what it spake of Christ,
as it were shut up in bonds and in prison,) it sends men to
the contemplation of the Gospel, that unbeHef might see
the truth of its words estabHshed by deeds. Ambrose. And
perhaps the two disciples sent are the two people; those of
the Jews, and those of the Gentiles who bplievpfl.
408 GOSPBL ACCORDING TO CHAP. XT.
7. And as they dcparted, Jesus began to say unto
tlie multitudes concerning John, What went ye out
into the wilderness to see ? A reed shaken with
the wind ?
8. But what went ye out for to see ? A man
clothed in soft raiment ? behold, they that wear soft
clothing are in kings' houses.
9. But what went ye out for to see ? A prophet ?
yea, I say unto you, and more than a prophet.
10. For this is he, of whom it is written, Behold,
I send My messenger before Tliy face, which shall
prepare Thy way before Thee.
Cho-s. Chrys. Sufficient had been now done for John's disciples;
^^°'".. thev returned certified concernino; Christ by the wonderful
works which they had seen. But it behoved that the
multitude also should be corrected, which had conceived
many things amiss from the question of John's disciples, not
knowing the purpose of John in sending them. They might
say, He who bare such witness to Christ, is now of auother
mind, and doubts whether this be He. Doth he this because
he hath jealousy against Jesus? Has the prison taken away
his courage? Or spake he before but empty and untrue
words? HiLARY. Therefore that this might not lead them
to think of John as though he were offended concerning
Chyist, it contiuues, When they had gone away, Jesus began
to speak to the multitudes conceming John. Chrys. As
they departed, that He should not seem to speak fiat-
tery of the man ; and in correcting the error of the mul-
titude, He does not openly expose their secret suspicions,
but by framing His words against what was in their hearts,
He shews that He knows hidden things. But He said
not as to the Jews, Why think ye evil in your hearts ?
though indeed it was evil that they had thought ; yet it
proceeded not from wickedness, but from ignorance ; there-
fore He spake not to them harshly, but answered for John,
shewing that he had not fallen from his former opinion.
This He teaches them, not by His word only, but by their
VER. 7 — 10. ST. MATTIIEW. 409
own witness, tlie witness of their own aciicns, as well as
their own words. What went ye out into the wilderness to
see ? As much as to say, Wh}' did ye leave the towns and
go out into the wilderness ? So great multitudes would not
have gone with such haste into the desert, if they had not
thought that they should see one great, and wonderful, one
more stable than the rock. Pseudo-Chrys. They had not Pseut^o-
gone out at this time into the desert to see John, for he was ,^'^0^^*
not now in the desert, but in prison; but He speaks of the
past time while John was yet in the desert, and the people
flocked to him. Chrys. And note that makinff no mention
of any other fault, He clears John of fickleness, which the
multitude had suspected him of, saying, A reed shaken hy the
wind? Greg. This He proposes, not to assert, but to deny. Greg
For if but a breath of air touch a reed, it bends it one way or Ev^vV^
other ; a type of the carnal mind, which leans to either side,
accordiug as the breath of praise or detractiou reaches it.
A reed shaken by the wiud John was not, for no variety of
circumstance bent him from his uprightness. The Lord's
meaning then is, Jerome. Was it for this ye went out into
the desert, to see a man hke unto a reed, and carried about
by every wind, so that in lightness of mind he doubts con-
cerning Him whom once he preached ? Or it may be he is
roused against Me by the sting of envy, and he seeks empty
honour by his preachiug, that he may thereof make gain.
Why should he covet wealth ? that he may have dainty fare ?
But his food is locusts and wild honey. That he may wear
softraiment? But his clothing is cameFs hair, This is that
He adds, But ivhat loent ye out for to see ? A man clothed
in soft raiment? Chrys. Otherwise , That John is not as
a waving reed, yourselves have shewn by pjoing out unto
the desert to him. Nor can any say that John was once
firm, but has since become wilful and wavering ; for as some
are prone to anger by natural disposition, others beconie
so by long weakness and indulgence, so in incoustancy,
some are by nature iuconstant, some become so by yieldiug
to their own humour and self-indulgence. But John was
neither inconstant by natural disposition ; this he means by
saying, What went ye out for to see, a reed shaken by the
wind? Neither had he covrtipted an execllent nature by
410 GOSPEL ACCORDING TO CHAP. XI.
self-indulgence, for that he had not served the flesli is shewn
by his raiment, his abode in the desert, his prison. Had he
sought soft rairaent, he would not have dwelt in the de-
sert, but iu kings' houses ; Lo they that are clothed in soft
raiinenty are in kings' houses. Jerome. This teaches that
au austere life and strict preacbing ought to sbun kiugs'
Greg. courts aud the palaces of the rich and luxurious. Greg. Let
Hom. in j^^ Qjjg suppose that there is nothing sinful in luxury and
Ev. vi. 3. .
rich dress ; if pursuit of such things had been blameless, the
Lord would not have thus commended John for the coarse-
ness of his raiment, nor would Peter have checked the
1 Pet. 3, 3. desire of fine clothes in women as he does, Not in costly
Aufr. raiment. Aug. In all such things we blame not the use
J?°'^.'''; of the things, but the lust of those that use them. For
Clinst. ° '
iii. 12. whoever uses the good things in his reach more sparingly
than are the habits of those with whom he lives, is eiiher
teniperate or superstitious. Whoever again uses them in
a measure exceeding the practice of the good among whom
1 aliquid hc hvcs, cithcr has some ^ meaning therein, or else is disso-
signi cat j^^g Chrys. Having described his habits of life from his
dwelling-place, his dress, and the concourse of men to hear
him, He now brings in that he is also a prophet, But what
went ye out for to ste ? A prophet ? yea, I say unto you,
Greg. and more than a prophet. Greg. The office of a prophet is
Kv"vi"5 *° foretel things to come, not to shew them present. John
therefore is more than a prophet, because Him whom he
had foretold by going before Him, the same he shewed
as present by pointing Him out. Jerome. In this he is
also greater. than the other prophetSs that to his prophetic
privilege is added the reward of the Baptist that he should
baptize his Lord. Chrys. Then He shews in what respect
he is greater, saying, Tkis is he qf whom it is written, Be-
hold, I send My angel before Thy face. Jerome. To add to
this great worthiness of John, He brings a passage from
Mal. 3. 1. Malachias, in which he is spoken of as an Angel. We must
suppose that John is here called an angel, not as partaking
the Angelic nature, but from the dignity of his office as
ubTfup. ^ forerunner of the Lord. Greg. For the Greek word Angel
is in Latin Nuntius, ' a messenger.' He therefore who came
to bear a heavenly raessage is rightly called an Angel, that
VER. 11. ST. MATTHEW. 411
he may preserve in his title the dignity which he performs
in his office. Chrys. He shews wherein it is that John is
greater than the Prophets, uamely, in that he is nigh unto
Christ, as He says, I send before Thy face, that is, near Thee,
as those that walk uext to the king's chariot are more illus-
trious than others, so hkewise is John because of his nearness
to Christ. Pseudo-Chrys. Also the other Prophets were
sent to announce Christ's coming, but John to prepare His
way, as it follows, who shall make ready Thy way before Thee ;
Gloss. That is, shall open the hearts of Thy hearers by preach- Gloss.
ing repentance and baptizing. Jerome. Mystically ; The ^'''"l»"-
desert is that which is deserted of the Holy Spirit, where
there is no habitation of God; in the reed is signified a man
who in outward show lives a pious life, but lacks all real
fruit within himself, fair outside, within hollow, moved with
every breath of wind, that is, with every impulse of uuclean
spirits, having no firmness to remaiii still, devoid of the
marrow of the soul ; by the garment wherewith his body is
clothed is his mind shewn, that it is lost in luxury and self-
indulgence. The kings are the fallen angels; they are they
who are powerful in this life, aud the lords of this world.
Thus, They that are clothed in soft rairaent are in l-ings'
\ouses ; that is, those whose bodies are enervated and de-
stroyed by luxury, it is clear are possessed by dsemons.
Greg. Also John was not clothed in soft raiment, that is, he Gie<r.
did not encourage sinners in their sinful life by speaking **"?■
smooth things, but rebuked them with sharpness aud rigour,
sayiug, Generation of vqjers, S^c. Mat. s,
11. Verily I say unto you, Among them tbat are
born of women there hath not risen a greater than
John the Baptist : notwithstanding he that is least in
the kingdom of heaven is grcater than he.
Chuys. Having first delivered the Prophefs testimony
in praise of John, lle rested not there, but added His
own decisiou respecting him, saying, Among them thnt are
born of women there has not ariseti a greater than John the .
Bajitist. Raba>\ As much as to say; What need to recouut
412 GOSl-KL ACCOKDl^G TO CHAP. XI.
onc by one the praiscs of John the Baptist; / say verily
nnto you, Among them that are born of women, ^c. He
says women, not virgins. If the sarae word 'mulier/ which
denotcs a married person, is any where in the Gospels ap-
plied to T^Iary, it sltould be known that the translator has
.Tui,u H), thcre used ' muHer' for 'femina;' as in that, Woman, behold
'^^- thy son ! Jerome. He is then set before all those that are
bom in wedlock, and not before Him who was born of the
Virgin and the Holy Spirit ; yet these words, there has not
arisen a greater than John the Baptist, do not imply that
John is to be set above the Prophets and Patriarchs and all
cthers, but only makes him equal to the rest; for it does
not follow that because others are not greater than him,
that therefore he is greater than others. Pseudo-Chrys.
But seeing that righteousness has so great deepness that
none can be perfect therein but God only, I suppose that
all the saints tried by the keenness of the divine judg-
ment, rank in a fixed order, some lower, some before other.
■\yhence we uuderstand that He that hath none greater
than Himself, is greater than all. Chrys. That the abun-
dance of this praise might not beget a wrong inclination in
the Jews to set John above Christ, He corrects this, saying,
Ue that is least in the kingdom of heavcn is greater than he.
Aug. AvG. The heretici argues from this verse to prove, that
*;•*!'*• since John did not belong to the kingdom of heaven, there-
Leg! et fore mueh less did the other Prophets of that people, than
^''gP''" whora John is greater. But these words of the Lord may be
1 Mani- undcrstood in two ways. Either the kingdom of heaven is
chee or somcthing which we have not yet received, that, namely, of
cionite. which Hc spcaks, Come, ye blessed of My Father, receive the
Mat. 25, kingdom, because they in it are Angels, therefore the least
araong them is greater than a righteous man who has a
corruptible body. Or if we must understand the kingdom ot
heaven of the Church, whose children are all the righteous
men from the begiuning of the world until now, then the
Lord speaks this of Himself, who was after John in the time
of His birth, but greater in respect of His divine nature and
suprcme power. According then to the first interpretation
it will be pointed, He tcho is least in the kingdom of heaven,
is greater than he ; according to the second, He ivho is less
34,
VER. 12 — 15. ST. MATTHEW. 413
than he, is in the kingdom of heaven greater than he. Chrys.
The kingdom of heaven, tliat is, in the spiritual world, and
all relating thereto, But some say that Christ spoke this
of the Apostles. Jerome. We understand it simply, that
every saint who is already -with the Lord is greater than
he who yet stands in the battle; for it is one thing to
have gained the crown of victory, another to be yet fighting
in the field.
12. And from the days of Jobn the Baptist until
now the kingdom of heaven sufFereth violence, and
the violent take it by force.
13. For all the prophets and the law prophesied
until John.
14. And if ye will receive it, this is Elias, which
was for to come.
15. He tbat hath ears to hear, let him hear.
Gloss. That what He had last said should not lead any gIoss.
to suppose that John was an alien from the kingdom of "°" °'^°-
heaveu, He corrects this by adding, From the days of John
the Baptist until now, the kingdom of heaven suffereth vio-
lence, and the violent take it by force. Greg. By the king- Greg.
dom of heaven is meant the heavenly throne, whither when S°™* '"
•^ ' JliV. XX.
sinners defiled with any evil deed return in penitence, 14.
and amend themselves, they enter as sinners into the place
of another, aud take by violence the kingdom of heaven.
Jerome. Because John the Baptist was the first who preached
repentance to the people, saying, Repent ye, for the king-
dom of heaven is at hand : rightly therefore from that day
forth it may be said, that the kingdom of heaven suffereth
violence, and the violent take it by force. For great indeed
is the violence, when we who are born of earth, seek an
abode in heaveu, and obtain by excellence what we have
not by nature. Hilary. Otherwise; the Lord bade His
Apostles go to the lost sheep of Israel, but all tlieir preaching
conveyed profit to the publicans and siuners. Therefore
the kingdom suffers violence, and the violent take it by force,
for the glory of Israel, due to the Fathers, foretold by
41 1, OOSPEL ACCORDIXG TO CHAP. XI.
tlie Prophets, ofrered by Clirist, is entered and held by force
by the might of the Gentiles. Chrys. Or ; All who corae
thereto with haste tal<e by force thekingdomof God through
tlie faith of Christ ; whence He says, from the days of John
until now, aud thus He brings them in haste to His faith,
and at the same time adds support to those things which
had been spoken by Jobn. For if all things were fulfilled
uutil John, then is Jesus He that should come ; wherefore He
adds, AU the Prophets and the Law prophesied until John.
Jerome. Not that He cuts ofF all Prophets after Johu ; for
we read in the Acts of the Apostles tliat Agabus prophesied,
aud also four virgins daughters of Philip; but He means that
tbe Law and the Prophets whom we have written, whatever
they have prophesied, they have prophesied of the Lord.
That He says, Prophesied until John, shews that this was
now the time of Chrisfs coming ; and that whom they had
foretold should come, Him John shewed to be already come.
Chrys. Theu He adds auother token of him, saying, And
if ye will receive it, this is Elias who was to come. The
Mal. 4, 5. Lord speaks in Malachias, / ivill send you Elias the Tish-
bite ; and of the same again, Behold, I send My messenger
before Thy face. Jerome. John then is said to be Elias,
not accordiug to the foolish philosophers, and certain heretics
who bring forward their metempsychosis, or passing of the
soul from oue body to auother; but because (as it is in
auother passage of the Gospel) he came in the spirit aud
power of EHas, and had the same grace aud measure of
the Holy Spirit. But in austerity of life, aud fortitude of
spirit, Elias and Johu were alike ; they both dwelt in the
desert, both were girded with a girdle of skius ; because
he reproved Ahab and Jezebel for their wickedness, Ehas
was compelled to fly ; because he condemned the unlawful
uuiou of Herod and Herodias, Johu is beheaded. Chrys. Tf
ye will receive it, shewing their freedom, and requiring of them
a williug miud. John the Baptist is Elias, and Elias is Johu,
because botli were forerunners of Christ. Jerome. That He
says, This is Elias, is figurative, and needs to be explained,
as what follows, shews ; TTe that hath ears to hear, let him
hear. Remig. As much as to say, Whoso has ears of the
heart to hear, that is, to understand, let him understand;
VER. 16 19. ST. MATIHEW. 415
for He did not say that John was Elias in person, but in
the Spirit.
16. But whereunto shall I liken this generation ?
It is like unto children sitting in the markets, and
calUng unto their fellows,
17. And saying, We have piped unto you, and ye
have not danced ; we have mourned unto you, and
ye have not lamented.
18. For John came neither eating nor drinking,
and they say, He hath a devil.
19. The Son of man came eating and drinking,
and they say, Behold a man gluttonous, and a wine-
bibber, a friend of Publicans and sinners. But wisdom
is justified of her children.
HiLARY. The whole of this speech is a reproach of un-
belief, and arises out of the foregoing complaiut; that the
stiflf-necked people had not learned by two diflFerent modes
of teaching. Chrys. Whence He puts this question, shew-
ing that nothing had been omitted that ought to be done
for their salvation, saying, To ivhom shall I liken this genera-
tion? Gloss. By this generation He means the Jews together Gloss, ap.
with Himself and John. As though He had said ; John is "^'^ ™'
thus great ; but ye would believe neither him nor Me, and
therefore to whom shall I Hken you? Remig. And straight-
way He answers Himself, saying, It is like unto children
sitting in the market-place, crying unto their fellows, and say-
ing, We have played music to you, and ye have not danced ;
we have mourned, and ye have not lamented, Hilary. By the
children are meant the Prophets, who preached as childreu
in singleness of meaning, and in the midst of the synagogue,
that is in the market-place, reprove them, that when they
played to those to whom they had devoted the service
of their body, they had not obeyed their words, as the
movements of the dancers are regulated by the measures of
the music. For the Prophets invited them to make con-
fession by song to God, as it is contained in the song of
416 GOSPEL ACCORDING TO CHAP. XI.
IMoses, of Isaiali, or of David. Jerome. They say therefore,
TVe have played music to you, and ye have not danced; i. e.
We have called on you to work good works to our songs,
and ye would not. We have lamented and called you to re-
pentance, and this ye would not, rejecting both preachiug,
as well of exhortation to virtue, as of repentance for sin.
Remig. What is that He says, To their fellows ? Were the
unbelieving Jews then fellows of the Prophets ? He speaks
thus only because they were sprung of one stock. Jerome.
Is. 8, 18. The children are they of whom Isaiah speaks, Behold I, and
the children whom the Lord has given me. These children
then sit in the market-place, where are many things for sale,
and say, Chrys. We have played music to you, and ye
have not danced ; that is, I have shewed you an unrestricted
life, and ye are not convinced ; We have mourned unto you,
and ye have not lamented; that is, John Hved a hard life, and
ye heeded him not. Yet does not he speak one thing, and
I another, but both speak the same thing, because both have
one and the same object. For John came neither eating nor
drinking, and they say, He hath a ddemon. The Son of man
kxig. cont. came ^c. Auo. I would that the Manichseans would tell me
^ aus . XVI. ^j^g^i- Christ ate and drank, who here speaks of Himself as
eating and drinking in comparison of John, who did neither.
Not indeed that John drank nothing at all, but that he
drank neither wine nor strong drink — but water only. Not
that he dispensed altogether with food, but that he ate only
locusts and wild honey. Whence then is it said of him that
he came neither eating nor drinking, except that he used not
that food which the Jews used ? Unless therefore the Lord
had used this food, He would not have been said to have
been, in comparison of John, eating and drinking. It would
be strange that he who ate locusts and honey, should be
said to come neither eating nor drinking, and that he who
ate only bread and herbs, should be said to come eating and
drinking. Chrys. He says therefore, Jesus came, as much
as to say, I and John came opposite ways, to do the same
thing ; as two hunters chasing the same animal from oppo-
site sides, so that it might fall into the hands of one of them.
But all mankiud admire fasting and severity of life ; aud for
this reason it was ordained from his infancy that John should
VER. 16 — 19. ST. MATTHEW. 417
be so brought up, that the things that he should say should
receive credit. The Lord also walked in this way when He
fasted forty days ; but He had other meaus of teaching men
to have confidence in Him ; for it was a much greater thing
that John who had walked in this way should bear witness to
Him, than that He Himself should walk in that way. Again,
John had nothing to shew besides his life, and his righteous-
ness; whereas Christ had also the witness of His miracles.
Leaving therefore to John the representation of fasting, He
Himself walked in a contrary way, entering to the table of
the publicans, and eating and drinking with them. Jerome. If
fasting then pleases you, why were you not satisfied with John?
If fulnesSj why not with the Son of man ? Yet one of these
ye said had a dsemon, the other ye called a gluttouous man,
and drunkard. Chrys. What excuse then shall be given for
them ? Therefore He adds, And ivisdom is justified of her
children; that is, though ye were not convincedj yet have
ye nothing whereof to accuse Me, as also of the Father the
Prophet speaks, That Thou mightest bejustified in Thy sayings. Ps. 51, i-
For though nought be effected in you by that gooduess
which is extended to you, yet He fulfils all His part that
you may not have the shadow of excuse for your ungrateful
doubt. Jerome. Wisdom is justified of her children, i. e.
The dispensation or doctrine of God, or Christ Himself who
is the power and wisdom of God, is proved by the Apostles,
who are His children, to have done righteously. Hilary.
He is wisdom itself not by His acts, but by His nature.
Many indeed evade that saying of the Apostle's, Christ iCor.1,24.
is the wisdom and power of God, by saying, that truly ^•"- ^''"'^
in creating Him of a Virgin the Wisdom and Power ofsata, &c.
God were shewn mightily. Therefore that this might not
be so explained, He calls Himself the Wisdom of God,
shewing that it was verily He, and not the deeds relating to
Him, of whom this was meant. For the power itself, and
the effect of that power, are not the same thing ; the efficient
is known from the act. Aug. Or, Wisdom is justified o/Auq:.
her children, because the holy Apostles understood that the Ev.ii. 11
kingdom of God was not in meat and drink, but in patient
enduring; such persons neither does abundance lift up, nor
want cast down, but as Paul spoke, / knoiv how to abound, Phii. 1, 12.
VOL. I. PT. II. 2 E
418 GOSPEL ACCOKDING TO CHAP. XI.
and to suffer ivant. Jerome. Some copies read, Wisdom is
justified of her works, for wisdom does not seek the witness
of words, but of works, Chrys. You should not be sur-
prised at Plis using trite instances, such as that respecting
the children ; for He spoke to the weakness of His hearers ;
as Ezekiel spoke many things adapted to the Jews, but
unworthy of the greatness of God. Hilary. Mysticallyj
Neither did the preaching of John bend the Jews, to whom
the law seemed burdensome in prescribing meats and drinks,
difficult and grievous, having in it sin which He calls having
a dsemon — for from the difficulty of keeping it they must sin
under the Law. Nor again did the preaching of the Gospel
with freedom of life in Christ please them — by which the
hardships and burdens of the Law were remitted, and pub-
licans and sinners only believed in it. Thus, then, so many
and so great warnings of all kinds having been offered them
in vain, they are neither justified by the Law, and they are
cast off from grace ; Wisdom, therefore, is justified of her
children, by those, that is, who seize the kingdom of heaven
by the justification of faith, confessing the work of wisdom
to be just, that it has transferred its gift from the rebellious
to the faithful.
20. Then began He to upbraid the cities wherein
most of His mighty works were done, because they
repented not :
2 1 . Woe unto thee, Chorazin ! woe unto thee,
Bethsaida ! for if the mighty works, which were done
in you, had been done in Tyre and Sidon, they would
have repented long ago in sackcloth and ashes.
22. But I say unto you, It shall be more tolerable
for Tyre and Sidon at the day of judgment, than for
you.
23. And thou, Capernaum, which art exalted unto
heaven, shalt be brought down to hell : for if the
mighty works, which had been done in thee, had
been done in Sodom, it would have remained until
this day.
VEll. 20 — 24. ST. MATTHEW. 419
24. But I say unto you, That it shall be more
tolerable for the land of Sodom in the day of judg-
ment, than for thee.
Gloss. Thus far He had brought His accusation against Gioss. ap.
the Jews in common ; now against certain towns by name, "^^ '"'
in which He had specially preached, and yet they would
not be converted; whence it is said, Then hegan He to
iipbraid the cities in which most qf His mighty ivorks were
done, because they had not repented. Jerome. His upbraid-
ing of the towns of Corozaim, Bethsaida, and Capharnaura,
is set forth in this chapter, because He therefore upbraided
them, because after He had done such mighty works and
wonders in them they had not done penitence. Whence
He adds, Wo for thee, Corozaim ! ivo for thee, Bethsaida !
Chrys. That you should not say that they were by nature
evil, He names Bethsaida, a town from which the Apostles
had come ; namely, Phihp, and two pair of the chief of the
Apostles, Peter and Andrew, James and John. Jerome.
In this word AVo, these towns of Gahlee are mourned for
by the Saviour, that after so many signs and mighty works
they had not done penitence. Raban. Corozaim, which is
interpreted 'my mystery,^ and Bethsaida, 'the house of
fruits,' or, 'the house of hunters,' are towns of GaUlee
situated on the shore of the sea of GaUlee. The Lord there-
fore mourns for towns which once had the mystery of God,
and which ought to have brought forth the fruit of virtues,
and into which spiritual hunters had been sent. Jerome.
And to these are preferred Tyre and Sidon, cities given up
to idolatry and vices; For if ihe mighty works which have
been done in you had been done in Tyre and Sidon, they
would have long ago done penitence in sackcloth and ashes.
Greg. In sackcloth is the roughness which denotes the Gieg.Mor.
pricking of the conscience for sin, ashes denote the dust ^'^^^"
of the dead ; and both are wont to be employed in peni-
tence, that the pricking of the sackcloth may remind us
of our sins, and the dust of the ash may cause us to reflect
what we have become by judgment. Raban. Tyre and
Sidou are cities of Phosnicia. Tyre is interpreted 'nar-
rowness/ and Sidon 'hunting;' aud deuote the Gentiles
2 E 2
420 GOSPEL ACCORDING TO CHAP. XI.
whom the Devil as a hunter drives into the straits of sin ;
but Jesus the Saviour sets them free hy the Gospel.
Jerome. We ask where it is written that the Lord did
wonders in Corozaim and Bethsaida ? We read above,
ch. 9, 35. And He went ahout the toivns and viUages, healing all
sicknesses, ^c. ; among the rest, therefore, we may suppose
Aug. de that He wrought signs in Corozaim and Bethsaida. Aug.
Don.Pers. j^ -^ ^^^ then true that His Gospel was not preached in
those times and places, in which He foreknew that all
would be such, as were many in His actual presence, who
would not even believe on Him when He raised men from
the dead. For the Lord Himself bears witness that they
of Tyre and Sidon would have done penitence in great hu-
mility, had the wonders of the Divine power been done
in them. Moreover, if the dead are judged according to
those deeds which they would have done had they lived,
then because these would have believed had the Gospel
been preached to them with so great miracles, surely they
should not be punished at all, and yet in the day of judg-
ment they shall be punished ; for it follows, But I say unto
you, It shall he more tolerable for Tyre and Sidon in the day
of judgment, than for you. Those then shall be punished
with more, these with less severity. Jerome. Tliis is be-
cause Tyre aud Sidon had trodden under foot the law of
nature only, but these towns after they had transgressed the
natural and the written Law, also made light of those won-
ders which had been wrought among them. Raban. AVe at
this day see the words of the Saviour fulfilled; Corozaim and
Bethsaida would not believe when the Lord came to them in
person ; but Tyre and Sidon have afterwards believed on the
preaching of the Apostles. Remig. Capharnaum was the
metropolis of GaHlee, and a noted town of that proviuce,
and therefore the Lord mentions it particularly, saying,
And thou, Capharnauni, shalt thou indeed be exalted to
heaven? Thou shalt go down even to hell. Jerome. In
other copies we fiud, And thou, Capharnaum, that art ex-
alted to heaven, shalt he brought down to hell ; and it may
be understood iu two diflferent ways. Either, thou shalt
go down to hell because thou hast proudly resisted my
preaching ; or, thou that hast been exalted to heaven by en-
VER. 20 — 24. ST. MATTHEW. 421
tertaiuing Me, aud having My miglity wonclers done in thee,
shalt be visited with the heavier punishment, because thou
wouldest not believe even these. Remig. Aud they have
made the sins not of Sodom only and Gomorrah, but of
Tyre and Sidon light in comparison, and therefore it foUows,
For if the mighty works which have been done in thee had
been done in Sodom, it ivould perhaps have remained imto
this day. Chrys. This makes the accusation heavier, for it
is a proof of extreme wickedness, that they are worse, not
only than any then living, but than the wickedest of all past
time. Jerome. In Capharnaum, which is interpreted 'the
most fair town,' Jerusalem is condemned, to which it is
said by Ezekiel, Sodom is justJfied by thee. Remig. The Ezek. 16,
Lord, who knows all things, here uses a word expressing
uncertainty — perhaps, to shew that freedom of choice is left
to men. But I say unto you, It shall be easier for the land
of Sodom in the day of judgment than for you. And be it
known, that in speaking of the city or country, the Lord
does not chide with the buildings and walls, but with the
men that inhabit there, by the figure metonymy, putting
the thing containing for the thing contained. The words,
It shall be easier in the day of judgment, clearly prove that
there are divers punishments in hell, as there are divers man-
sions in the kingdom of heaven. Jerome. The careful reader
will hesitate here; If Tyre and Sidon could have done peni-
tence at the preachiug of the Saviour, and His miracles, they
are not in fault that they believed not ; the sin is his who
would not preach to bring them to penitence. To this there
is a ready answer, that we know not God's judgments, and
are ignorant of the sacraments of His peculiar dispensations.
It was determined by the Lord not to pass the borders
of Judsea, that He might not give the Pharisees and Priests
a just occasion of persecuting Him, as also He gave com-
mandment to the Apostles, Go not into the way of the Gen-
tiles. Corozaim and Bethsaida are condemned because they
would not believe, though Christ Himself was among them
— Tyre and Sidon are justified, because they believed His
Apostles. You should not enquire into times when you see
the salvation of those that believe. Eemig. We may also
answer in auother way. There were many in Corozaim and
422 GOSPEL ACCORDING TO CHAP. XI.
Betlisaida wlio would believe, and many in Tyre and Sidon
who would not believe, and therefore were not worthy of
the Gospel. The Lord therefore preached to the dwellers
in Corozaim and Bethsaida, that they who were to believe,
might be able; and preached not in Tyre and Sidon, lest
perhaps tliey who were not to believe, being made worse
by contempt of the Gospel, should be punished more heavily.
Aiig. de AuG. A certain Catholic disputant of some note expounded
Don. Pers. ^j^jg place of the Gospel in the following way ; That the
Lord foreknew that they of Tyre and Sidon would fall
from the faith after they had believed the miracles done
among them; and that therefore in mercy He did not
His miracles there, because they would have incurred the
heavier penalty had they lapsed from the faith after having
held it, than if they had never held it at aU. Or otherwise ;
The Lord surely foreknew His mercies with which He
deigns to deliver us. And this is the predestination of the
saints, namely, the foreknowledge and making ready the
mercies of God, by which they are most certainly saved,
whosoever are saved. The rest ai'e left to the just judgment
of God in the general body of the condemncd, where they of
Tjre and Sidon are left, who might have believed had they
seen Chrisfs many miracles ; but siace it was not given
them that they should believe, therefore that through which
they might have believed was also withhekl. From which
it appears, that there are certain who have in their dis-
positions by nature a divine gift of understanding by which
they would be moved to faith, if they should either hear
words or see signs adapted to their minds. But if they
be not by the high sentence of God set apart from the mass
of perdition through the predestination of grace, then neither
words nor works are set before them by God, which yet,
could they have seen or heard them, would have stirred
them to believe. In this general mass of perdition are the
Jews also left, who could not believe so great and mauifest
wonders wrought before their eyes. And the cause where-
fore they could not believe, the Gospel hath not hiddeu,
John 12, speaking thus ; Though He did so great miracles before
^'^- them, yet could they not believe, as Esaias said, I have
blinded their eyes, and hardened their heart. Not in this
VER. 25, 26. ST, MATTHEW. 423
way then were the eyes of they of Tyre and Sidon blinded,
or their heart hardened, for they would have beHeved had
they seen such wonders as these saw. But it profited those
not that they could have beheved, for that they were not
predestinated ; neither would it have been any hindrance to
these that they had not power to beheve, had they been
so predestined that God should have eulightened their
blindness, aud taken away the heart of stone from within
them. Td. Luke also gives this as spoken in continuation Aug. de
of some other of the Lord's discourses: from which it t7°"^*- oo
appears that he has rather followed the actual order of
events ; Matthew to have followed his recollection. Or the
words of Matthew, Then began He to upbraid the toiuns,
must be taken, as some think, as expressing some particular
time by the word then, but not referring generally to that
time in which the many other things here told were done
and said. Whoever, therefore, thinks thus must suppose
that this was spoken twice. And when we. find in the
same Evangelist some tliings spoken by the Lord at two
different times — like that in Luke concerning the not taking
a scrip for their journey, — what wonder is it if auy thing
else, which was twice spoken, is found once severally in
two several Gospels in the actual connexion iu which it
was spoken, which connexiou is different, because they
are two different occasions on which it is related to have
been spoken?
25. At that time Jesus answered and said, I thank
Thee, O Father, Lord of heaven and earth, because
Thou hast hid these things from the wise and prudent,
and hast revealed them unto babes.
26. Even so, Father : for so it secmed good in
Thy sight.
Gloss. Because the Lord knew that many woukl doubt Gloss.non
respecting the foregoing matter, namcly, that the Jews
woukl not receive Christ whom the Gentile world has so
Avilhngly received, He here makes auswer to their thouglits ;
And Jesus answered and said, I confess unto Thee, Father,
424 GOSPEL ACCORDING TO CHAr. XI.
Gioss. Lord of heaven and earth. Gloss. That is, Who makest of
heaven, or leavest in earthliness, Avhom Thou wilt. Or lite-
Aiig. rallv, AuG. If Christ, from whora all sin is far, said, / confess,
(j^""' confession is not proper for the sinner only, but sometimes
also for him that gives thauks. We may confess either by
praising God, or by accusing ourselves. When He said, I
confess iinto TJiee, it is, I praise Thee, not I accuse Myself.
Jerome. Let those hear who falsely argue, that the Saviour
was not born but created, how He calls His Father Lord of
heaven and earth. For if He be a creature, and the creature
can call its Maker Father, it was surely foolish here to
address Him as Lord of heaven and earth, and not of Him
(Christ) likewise. He gives thanks that His coming has
opened to the Apostles sacraments, which the Scribes and
Pharisees knew not, who seemed to themselves wise, and
understanding in their own eyes ; That Thou hast hid these
things from the wise and understanding, and hast revealed
Aug. them unto babes. Aug. That the wise and understanding
G7. 5. ^1*6 to be taken as the proud, Himself opens to us when He
says, and hast revealed them unto babes ; for who are babes
Greg. but the humble? Greg. He says not 'to the foolish,' but
xxvii. 13. ^o babes, shewing that He condemns pride, not understand-
Chrys. ing. Chrys. Or when He says, The wise, He does not
speak of true wisdom, but of that which the Scribes and
Pharisees seem to have by their speech. Wherefore He
said not, 'And hast revealed them to the foolish,' but, to
babes, that is, uneducated, or simple; teaching us in all
things to keep ourselves from pride, and to seek humility.
HiLARY. The hidden things of heavenly words and their
power are hid from the wise, and revealed to the babes;
babes, that is, in malice, not in understanding; hid from the
wise because of their presumption of their own wisdom, not
because of their wisdom. Chrys. That it is revealed to the
one is matter of joy, that it is hid from the other not of joy,
but of sorrow ; He does not therefore joy on this account,
but He joys that these have known what the wise have not
known. Hilary. The justice of this the Lord confirms by
the sentence of the Fathers will, that they who disdain to
be made babes in God, should become fools in their own
wisdom ; and therefore He adds, Even so, Father : for so it
Hom
xxxviii.
VER. 27. • ST. MATTHEAV. 425
seemed good before Thee. Greg. In whicli words we have Greg.
Mon
XXV. 14.
a lesson of humility, that we should not rashly presume to '^^°'""
discuss the counsels of heaven concerning the calling of
some, aud the rejection of others ; shewing that that cannot
be unrighteous which is willed by Him that is righteous.
Jekome. In these words moreover He speaks to the Father
with the desire of one petitioning, that His mercy begun in
the Apostles might be completed in them. Chrys. These
things which the Lord spoke to His disciples, made them
more zealous. As afterwards they thought great things of
themselves, because they cast out dsemons, therefore He
here reproves them ; for what they had, was by revelation,
not by their own efforts. The Scribes who esteemed them-
selves wise and understanding were excluded because of their
pride, and therefore He says, Since on this account the
mysteries of God Mere hid from thera, fear ye, and abide as
babes, for this it is that has made you partakers in the
revelatiou. But as when Paul says, God gave them over to Rom.
a reprobate mind, he does not mean that God did this, but ^' ^^'
they who gave Him cause, so here, Thou hast hid these
things from the ivise and understanding. And wherefore
were they hid from them ? Hear Paul speaking, Seeking Rom.
to set up their oivn righteousness, they were not subject to
the righteousness of God.
27. All things are delivered unto Me of My Father :
and no man knoweth the Son, but the Father ; neither
knoweth any man the Father, save Ihe Son, and he
to whomsoever the Son will reveal Hira.
Chrys. Because He had said, / confess unto Thee, Father,
because Thou hast hid these things from the wise, that you
should not suppose that He thus thanks the Fatheras though
.He Himself was excluded from this power, He adds, All
things are committed to Me by My Father. Hearing the
words are committed, do not admit suspicion of any thing
human, for He uses this word that you may not think there
be two gods unbegotten. For at the time that He was be-
gotten He was Lord of alh Jerome. For if we couceive of
426 GOSPEL ACCORUING TO CHAP. XI.
this thing according to our weakness, when he who receives
begins to have, he who gives begins to be without. Or when
He says, All things are committed to Him, He may mean,
not the heaven and earth and the elements, and the rest
of the things which He created and made, but those who
through the Son have access to the Father. Hilary. Or
that we may not think that there is anything less in Him
Aug. cout. than in God, therefore He says this. Aug. For if He has
ii. 12. aught less in His power than the Father has, then all that
the Father has, are not His; for by begetting Him the
Father gave power to the Son, as by begetting Him He gave
ftll things which He has in His substance to Him whom He
begot of His substance. Hilary. And also in the mutual
knowledge between the Fatlrer and the Son, He teaches us
that there is nothing in the Son beyond what was in the
Father ; for it follows, And none knoweth the Son but the
Father, nor does any man know the Father but the Son.
Chrys. By this that He only knows the Father, He shews
covertly that He is of one substance with the Father. As
though He had said, What wonder if I be Lord of all, when
I have somewhat yet greater, namely to know the Father
and to be of the same substance with Him ? Hilary. For
this mutual knowledge proclaims that They are of one sub-
stance, since He that should know the Son, should know the
Father also in the Son, since all things were delivered to
Uim by the Father. Chrys. When He says, Neither does
any know the Father bwt the Son, He does not mean that all
men are altogether ignorant of Him ; but that none knows
Him with that knowledge wherewith Heknows Him ; which
i. e. who may also be said of the Son. For it is uot said of some
thrcre- unknown God as Marcion declares. Aug. And because
ator. their substance is inseparable, it is enough sometimes to
Trin i ^8 ^^^^^^ ^^^® Father, sometimes the Son ; nor is it possible to
separate from either His Spii'it, who is especially called the
Spirit of truth. Jerome. Let the heretic Eunomius there-
(bre blush hereat who claims to himself such a knowledge of
the Father and the Son, as they have one of another ^ But
* Eunomius,thechief oftlie Anoni;T?an He is opposed by St. Basil, and by St.
branch of the Arians, taught tiiat there Chrysostom in his Homilies on ' tlie
was 110 mystery about the Divinenature. incomprehensible nature of God.'
VER. 28 — 30. ST. MATTHEW. 427
if he argues from what foUows^ and props up his maduess by
that, And he to vjhom the Son ivill reveal Him, it is one thing
to know what you know by equality with God, another to
know it by His vouchsafing to reveal it. Aug. The Father Aug. de
is revealed by the Son, that is, by His Word. For if the Trin.vii.3.
temporal and transitory word wliich we utter both shews
itself, and what we wish to convey, how much more the Word
of God by which all things were made, which so shews the
Father as He is Father, because itself is the same and iu the
same manner as the Father. Id. When He said, None knoweth Aug.
the Son but the Father, He did not add, And he to whom tlie ^l^^^\^
Father will reveal the Son. But when He said, None knoweth
the Father but the 8on, He added, And he to whom the Son
will reveal Him. But this must not be so uuderstood as though
the Son could be known by none but by the Father only;
while the Father may be known not only by the Son, but
also by those to whom the Son shall reveal Him. But it is
rather expressed thus, that we may understand that both the
Father and the Son Himself are revealed by the Son, inas-
rauch as He is the light of our mind ; and what is afterwards
added, And he to ichom the Son will reveal, is to be under-
stood as spoken of the Son as well as the Father, and to
refer to the whole of what had been said. For the Father
deciares Himself by His Word, but the Word declares not
only that which is intended to be declared by it, but in
declaring this declares itself. Chrys. If then He reveals
the Father, He reveals Himself also. But the one He
omits as a thing manifest, but mentions the other because
there might be a doubt concerning it. Hereiu also He
instructs us that He is so one with the Father, that it is
not possible for any to come to the Father, but through the
Son. For this had above all things given offence, that Ile
seemed to be against God, and therefore He strove by all
means to overthrow this notiou.
28. Come unto Me, all ye that labour and are
lieavy laden, and I will give you rest.
29. Take My yoke upon you, and learn of Me ; for
I am meek and lowly in heart : and ye shall find rest
unto your souls.
428 GOSPEL ACCORDING TO CHAr. XI.
30. For My yoke is easy, and My burden is light.
Chrys. By what He had said, He brought His disciples
to have a desire towards Him, shewing them His unspeak-
able excellence; and now He invites them to Him, saying,
Aug. Conie unto Me, all ye that labour and are heavy laden. Aug.
^erm. "Whence do we all thus labour, but that we are mortal men,
bearing vessels of clay which cause us much difficulty. But
if the vessels of flesh are straitened, the regions of love will
be enlarged. To what end then does He say, Come unto Me,
all ye that labour, but that ye should not labour? Hilary.
He calls to Him those that were labouring under the hard-
ships of the Law, and those who are burdened with the
sins of this world. Jerome. That the burden of sin is heavy
Zech. 5, 7. the Prophet Zachariah bears witness, saying, that wicked-
ness sitteth upon a talent of lead. And the Psalmist fills
Ps. 38, 4. it up, My iniquities are grown heavy upon me, Greg. For
^"?- a cruel voke and hard weight of servitude it is to be subiect
Mor, XXX. '' . . .
15. to the things of time, to be ambitious of the things of earth,
to cHng to falHng things, to seek to stand in things that
stand not, to desire things that pass away, but to be un-
wiUing to pass away with them. For while all things fly
away against our wish, those things which had first harassed
the mind in desire of gaining them, now oppress it with fear
of losing them. Ciirys. He said not, Come yc^ this man and
that man, but All whosoever are in trouble, in sorrow, or
in sin, not that I may exact punishment of you, but that
I may remit your sins. Come ye, not that I have need of
your glory, but that I seek your salvation. And I will re-
fresh you ; not, I will save you, only ; but that is much
greater, T will refresh you, that is, I will set you in all quiet-
Raban. ness. Paban. I will not only take from you your burden,
but will satisfy you with inward refreshment. Remig. Come,
He says, not with the feet, but with the life, not in the body,
but in faith. For that is a spiritual approach by which any
mau approaches God ; and therefore it follows, Take My yoke
vpon you. Raban. The yoke of Christ is Christ's Gospel,
which joins and yokes together Jews and Gentiles in the
unity of the faith. This we are commanded to take upon us,
that is; to have in honour; lest perchance setting it beneath
iion occ.
VER. 28 30. ST. MATTHEW. 429
us, that is wrongly despising it, we should traraple upou
it with the miry feet of unhoHness ; wherefore He adds^
Learn of Me. Alg. Not to create a world^ or to do mira- Aug.
cles in that woi'ld ; but that I am meek and loivly in heart. ^^^'
Wouldest thou be great? Begin with the least. Wouklest
thou buikl up a mighty fabric of gieatness? First think of
the foundation of humility ; for the mightier building any
seeks to raise, the deeper let him dig for his foundation.
Whither is the summit of our building to rise? To tlie
sight of God. Raban. We must learn then frora our Saviour
to be meek in temper, and lowly in mind ; let us hurt none,
let us despise none, aud the virtues which we have shewn
in deed let us retain in our heart. Chrys. And therefore
in beginning the Diviue Law He begins with humility, and
sets before us a great reward, saying, And ye shall find rest
for your souls. This is the highest reward, you shall not
only be made useful to others, but shall make yourself to
have peace; aud He gives you the promise of it before it
comes, but when it is come, you shall rejoice in perpetual
rest. And that they might not be afraid because He had
spoken of a burden, therefore He adds, For My yoke is
pleasant, and My burden light. Hilary. He holds forth the
inducements of a pleasant yoke, and a light burden, that
to them that beheve He may afford the knowledge of that
good which He aloue knoweth in the Father. Greg. What Greg.
burden is it to put upon the neck of our raind that He bids ^I"''- '^''
us shun all desire that disturbs, and turu from the toilsome
paths of this world ? Hilary. And w^hat is more pleasant
than that yoke, what lighter than that burden ? To be made
better, to abstain from wickedness, to choose the good, aud
refuse the evil, to love all men, to hate none, to gain eternal
things, not to be taken with things present, to be unwilhng
to do that to another which yourself would be pained to suffer.
Raban. But how is Christ's yoke pleasant, seeing it was said
above, Narrow is the way lohich leadeth unto life ? That which Mat. 7, i k
is eutered upon by a narrow entrance is in process of time
made broad by the unspeakable sweetness of love. Aug. So Aug.
then they who with unfearing neck have submitted to the -jq"\\
yoke of the Lord endure such hardships and dangers, that
they seem to be called not from labour to rest, but from rest
430 GOSPEL ACCORDING TO ST, MATTIIEW, CHAP, XI.
to labour. But the Holy Spirit was there who, as the out-
ward man decayed, renevved the inward man day by day, and
giving a foretaste of spiritual rest in the rich pleasures of
God in the hope of blessedness to come, smoothed all that
seemed rough, hghtened all that was heavy. Men suffer
amputations and burnings, that at the price of sharper pain
they may be dehvered from torments less but more lasting,
as boils or swelhngs, What storms and dangers will not
merchants undergo that they may acquire perishing riches?
Even those who love not riches endure the same hardships;
but those that love them endure the same, but to them they
are not hardships. For love makes right easy, and almost
nought all things however dreadful and monstrous. How
much more easily then does love do that for true happiness,
which avarice does for misery as far as it can ? Jerome. And
how is the Gospel lighter than the Law, seeing in the Law
murder and adultery, but under the Gospel anger and con-
cupiscence also, are punished ? Because by the Law many
things are commanded which the Apostle fully teaches us
cannot be fulfilled ; by the Law works are required, by the
Gospel the will is sought for, which even if it goes not into
act, yet does not lose its reward. The Gospel commands
what we can do, as that we lust not; this is in our own
power ; the Law punishes not the will but the act, as
adultery. Suppose a virgin to have been violated in time
of persecution; as here was not the will she is held as
a virgin under the Gospel; uuder the Law she is cast out
as defiled.
CHAP. XII.
1. At that time Jesus went on the sabbath day
through the corn ; and His disciples were an Imngred,
and began to pluck the ears of corn, and to eat.
2. But when the Pharisees saw it, they said unto
Him, Behold, Thy disciples do tliat whicli is not
lawful to do upon the sabbath day.
3. But He said unto them, Have ye not read what
David did, when he was an hungred, and they that
were with him ;
4. How he entered into the house of God, and did
eat the shewbread, which was not lawful for him to
eat, neither for them which were with him, but only
for the Priests ?
5. Or have ye not read in the law, how that on
the sabbath days the Priests in the temple profane
the sabbath, and are blameless ?
6. But I say unto you, That in this place is one
greater than the temple.
7. But if ye had known what this meaneth, I will
have mercy, and not sacrifice, ye would not have
condemned the guiltless,
8. For the Son of Man is Lord even of the sab-
bath day.
Gloss. Having related the preaching togetlier with the Gloss.ord.
miracles of one year before John's enquirj, He passes to
those of another year, namely after the death of John, Avhen
Jesus is already in all things spoken against ; aud heuce it
432 GOSPEL ACCORDING TO CHAP. XII.
is said, At that time Jesus passed through the corn fields
Aug. de on the sabbath day. Aug. This which here follows is re-
Ev'.ii. 34. lated both by Mark and Luke, without any question of
discrepancy ; indeed they do not say, At that time, so that
Matthew has here perhaps preserved the order of time, they
that of their recollection ; unless we take the words in a
wider sense, At that time, that is, the time in which these
many and divers things were done, whence we may conceive
that all these things happened after the death of John. For
he is believed to have been beheaded a Httle after he sent
his disciples to Christ. So that w^hen he says at that thne,
Chrys. he may mean only an indefinite time. Chrys. Why then
xxxix. did He lead them through the corn fields on the sabbath,
seeing He knew all things, unless He desired to break the
sabbath ? This He desired indeed, but not absolutely ; there-
fore He broke it not without cause^ but furnished a sufficient
reason ; so that He both caused the Law to cease, and yet
offended not against it. Thus in order to soften the Jews,
He here introduces a natural necessity; this is what is said,
And His disciples being an hungred, began to pluck the ears
of corn, and to eat. Although in things which are manifestly
sinful, there can be no excuse ; he who kills another cannot
plead rage, nor he who commits adultery, lust, or any other
cause ; yet here saying that the disciples were hungry, He
delivers them from all accusation. Jerome. As we read
in another Evangelist, they had no opportunity of taking
food because of the thronging of the multitude, and there-
fore they hungred as men. That they rub the ears of corn in
their hands, and with them satisfy theraselves, is a proof of an
austere life, and of men who needed not prepared meats, but
sought only simple food. Chrys. Here admire the disciples,
who are so limited in their desires, that they have no care of
the things of the body, but despise the support of the flesh ;
they are assailed by hunger, and yet they go not away from
Christ ; for had not they been hard pressed by hunger, they
would not have done thus. What the Pharisees said to this
is added, The Pharisees seeing it said unto Him, Behold, Thy
Aug. disciples do what is not laivful to do on the sabbath. Aug.
Monach. The Jews rather charged the Lord's disciples with the
^^' breach of the sabbath than with theft ; because it was
VEH. 1 — 8. ST. MATTHEW. 433
commanded the pcople of Israel iu the Law, that thev l^fut. 23,
should not lav hold of anv as a thief in their fields, unless
he sought to carry ouglit away with him ; but if any touched
only what he ueeded to eat, him they sufFcred to depart with
irapunity free. Jerome. Observe, that the first Apostles of
the Saviour broke the letter of the sabbath, contrary to the
opinion of the Ebionites % who receive the other Apostles,
but reject Paul as a transgres^or of the Law. Then it pro-
ceeds to their excuse ; Bat He said unto them, Have ye not
read what David did, xvhen he was an hungred? To refute
the false accusation of the Pharisees, He calls to mind the
ancient history, that David flying from Saul came to Nobba,
and being entertained by Achimelech the Priest, asked for iSam. 2!
food ; he having no common bread, gave him the conse-
crated loaves, which it was not lawful for any to eat, but the
Priests only aud Levites ; esteeming it a better action to
deliver men from the danger of famine than to offer sacri-
fice to God ; for the preservation of man is a sacrifice ac-
ceptable to God. Thus then the Lord meets their objec-
tion, sayiug, If David be a holy man, and if you blame not
the high-priest Achimelech, but cousider their excuse for
their transgression of the Law to be valid, and that was
hunger ; how do ye not approve in the Apostles the same
plea which you approve in olhers ? Though even here there
is much difi^erence. These rub ears of corn in their hands
on the sabbath ; those ate the Levitical bread, and over
and above the solemn sabbath it was the season of new
moon, during which when sought for at the banquet he fled
from the royal palace. Chrys. To clear His disciples, He
brings forward the iustance of David, whose glory as a
Prophet was great amoug the Jews. Yet they could uot
here answer that this was lawful for him, because he was
a Prophet ; for it was not Prophets, but Priests only who
might eat. And the greater was he who did this, the greater
is the defence of the disciples ; yet though David was a
Prophet, they that were with him were not. Jerome.
Observe that neitlier David nor his servants received the
* The Ebionites received only the apostate ; vid. Ireii. Haer. 1. 26. n. 2;
Hebrew Gospel of St. Matthew muti- Orlg. in Cels. v. Qo ; Euseb. iii. 27.
lated. They rejected St. Paul as an
voL. I. pr. II. 2 F
434 GOSPEL ACCORDING TO CHAP. XII.
loaves of shew-bread, before they had raade answer that
they were pure from women. Chrys. But some one will say,
How is this instance applicable to the question in hand ?
For David did not transgress the sabbath. Ilerein is shcwn
the wisdom of Christ, that He brings forward an instance
stronger than the sabbath, For it is by no means the same
thing to violate the sabbath, and to touch that sacred table,
which is lawful for none. And again, He adds yet another
answer, saying, Or have ye not read in the Law, that on the
sabbath days the Priests in ihe temple profane the sabbath,
and are blameless? Jerome. As though He bad said, Ye
bring complaints against My disciples, that on the sabbath
they rub ears of corn in their hands, under stress of hunger,
and ye yourselves profane the sabbath, slaying victims in the
temple, killing buUs, burning holocausts on piles of wood ;
John7,23. also, on the testimony of another Gospel, ye circumcise
infants on the sabbath ; so that in keeping one law, ye break
that concerning the sabbath. But the laws of God are
never contrary one to another ; wisely therefore, whereiu
His disciples might be accused of having transgressed them,
He shews that therein they foUowed the examples of Achi-
melech and David ; aud this their pretended charge ot
breaking the sabbath He retorts truly, and not having the
plea of necessity, upon those who had brought the accusa-
tion. Chrys. But that you should not say to me, that to
find an instance of another's sin is not to excuse our own
— indeed where the thing done and not the doer of it is
accused, we excuse the thing done. But this is not enough,
He said what is yet more, that they are blameless. But
see how great things He brings in ; first, the place, in the
Temple ; secondly, the time, oii the sabbath ; the setting
aside the Law, in the word profane, not merely break ; and
that they are not only free from punishment but from blame ;
and are blameless. And this second instance is not hke the
first which He gave respecting David ; for that was done
but once, by David who was not a Priest, and was a case
of necessity ; but this second is done every sabbath, and
by the Priests, and according to the Law. So that not only
by indulgence, as the first case vvould estabhsh, but by the
strict law the disciples are to be hekl blaraeless. But are
VER. 1 — 8. ST. MATTHEW.
the disciples Priests ? yea, they are yet greater than Priests,
forasmuch as He was there who is the Lord of the Temple,
who is the reality and not the type; and therefore it is
added, But I say unto you, one greater than the Temple is
here. Jerome. The word Hic is not a pronoun, but an
adverb of place here, for that place is greater than the
Temple which contains the Lord of the Temple. Aug. It Aug;.
should be observed, that one example is takeu from royal in^Mau.
persons, as David, the other from priestly, as those who i- i^-
profane the sabbath for the service of the Temple, so that
much less can the charge concerning the rubbing the ears
of corn attach to Him who is indeed King and Priest.
Chrys. Aud because what He had said seemed hard to
those that heard it, He again exhorts to mercy, introducing
His discourse with emphasis, saying, But had ye knoivn what
that meaneth, I will have inercy and not sacrifice, ye would
never have condemned the innocent. Jerome. What / will
have mercy, and not sacrifice, signifies, we have explained
above. The words, Ye would never have condemned the
innocent, are to be referred to the Apostles, and the mean-
ing is, If ye allow the mercy of Achimelech, in that he re-
freshed David when in danger of famishing, why do ye
condemn My disciples? Chrys. Observe again how in
leading the discourse towards an apology for them, He
shews His disciples to be above the need of any apology,
and to be indeed blameless, as He had said above of the
Priests. And He adds yet another plea which clears them
of blame, For the Son of Jlan is Lord also of the sabbath.
Bemig. He calls Himself the Son of Man, and the meaning
is, He whom ye suppose a mere man is God, the Lord of all
creatures, and also of the sabbath, and He has therefore
power to change the law after His pleasure, because He
made it. Aug. He did not forbid His disciples to pluck Auj;.
the ears of corn on the sabbath, that so He might convict paust.
both the Jews who then were, and the Manichseans who x'' 2S.
were to come, who will not pluck up a herb lest they should
be committing a murder.
HiLARY. Figuratively; First consider that this discourse was
held at that time, namely, when He had given thanks to the
Father for giving salvation to the Gentiles. The field is the
2 F 2
436 GOSPEL ACCORDING TO CHAP. XII.
world, tlie sabbath is rest, the corn tlie ripening of them
that believe for the harvest; thus His passing through the corn
field on the sabbath, is the coming of the Lord into the world
in the rest of the Law; the hunger of the disciples is their
desire forthe salvation of men. E.abax. They pluck the ears
of corn when they withdraw men from devotion to the world ;
tliey rub them in their hands wlien they tear away their
hearts from the lusts of the flesh ; they eat the grain when
they transfer such as are amended into the body of the
Aug. Church. AuG. But no man passes into the body of Christ,
Evl! 2 iiiitil he has been stripped of his fleshly raiment ; according to
Eph. 4, that of the Apostle, Put ye off the old man. Raban. This
^'^' they do on the sabbath, that is, in the hope of eternal
rest, to which they invite others. Also they walk through
the corn flelds with the Lord, who have dehght in medi-
tating on the Scriptures; they are hungry while they desire
to find the bread of Hfe, that is, the love of Godj in them ;
they pluck the ears of corn and rub them in their hands,
while thev examine the testimonies to discover what lies
hid under the letter, and this on the sabbath, that is, while
they are free from disquieting thoughts. Hilary. The
Pharisees, who thought that the key of the kingdom of
heaven was in their hands, accused the disciples of doing
what was not lawful to do ; whereon the Lord reminded
them of deeds in which, under the guise of facts, a prophecy
was concealed ; aud that He raight shew the power of all
things, He further added, that it contained the form of that
work which was to be, Had ye known what that meaneth,
I will have mercy ,- for the work of our salvation is not in the
sacrifice of the Law, but in mercy ; and the Law having
ceased, we are saved by the mercy of God. Which gift if
they had understood they would not have condemned the
innocent, that is, His Apostles, vvhom in their jealousy they
were to accuse of haviug transgressed the Law, where the
old sacrifices having ceased, the new dispensation of mercy
came through them to the aid of all.
9. And when He vi^as departed thence, He went into
their synagogue :
10. And, behold, there was a man which had his
VER. 9 — 13. ST. MAITHEW, 437
hand withered. And they asked Him, saying, Is it
lawful to heal on the sabbath days ? that they might
accuse Him.
1 1. And He said unto them, What man shall there
be among you, that shall have one sheep, and if it
fall into a pit on the sabbath day, will he not lay
hold on it, and Hft it out ?
12. How^ much then is a man better than a sheep ?
"VYherefore it is lawful to do well on the sabbath
days.
13. Then saith He to the man, Stretch forth thine
hand. And he stretched it forth ; and it was restored
w-hole, like as the other.
Jerome. Because by fair instauces He had vindicated
His disciples from the charge of breaking the sabbath, the
Pharisees seek to bring false accusation against Himself;
whence it is said, And passing thence, He came into their
synagogue. Hilary. For the things that had gone before
were said and done in the open air, and after this He entered
the synagogue. Altg. It might have been supposed that the Aug. de
matter of the ears of corn, and this cure following, had been jj^g^* ^^'
done on the same day, for it is mentioned to have been the
sabbath day in both cases, had not Luke shewn us that they
were on difFerent davs. So that what Matthew savs, Aiid
when He had passed thence, He came into thelr synagogue,
is to be taken as that He did not enter into the syna-
gogue till He had passed thence; but whether several days
intervened or Ile went thither straight is not expressed in
this Gospel, so tliat phice is given to the relation of Luke, wlio
tells of the heahng of this kind of palsy on another sabbath.
HiLARY. When He was entered into the syuagogue, they
bring a man of a withered hand, asking Him whether it was
lawful to heal on the sabbath day, seeking an occasion of
convicting Ilim out of His answer; as it foUovvs, Aad they
brought Him a man haviiig a ivithered hand, and asked Him,
saying, Is it lawful to heal on the sabbath day ? Chrys. chr} s.
They do not ask that they may learn, but that thcv niay "'"• "'■
438 GOSPEL ACCORDING JO CHAP. XII.
accuse Hira ; as it follows, that they might accuse Him.
Though the action itself would have been enough, yet they
sought occasion against Him in His words also, thus pro-
viding for theraselves greater matter of complaint. Jerome.
And they ask Him whether it is lawful to heal on the
sabbath day, that if He should refuse, they might charge
Him with cruelty, or want of power; if He should heal
him, they might charge Him with transgressing the Law.
Aug. de AuG. But it may raise enquiry how Matthew can say that
jj°35 ^'they asked the Lord, Whether it were lawful to heal on the
sabbath, seeing Mark and Luke relate that it was the Lord
Luke 6, 9. who asked them, Whether is it lawful on the sabbath day
to do good or to do evil? It is to be understood then
that they first asked the Lord, Is it lawful to heal on the
sabbath day ? Then understanding their thoughts that they
sought an occasion to accuse Him, He placed in the midst
him whom He was about to heal, and put to them the
question which Mark and Luke say that He did ask ; and
when they remained silent, He made the coraparison respect-
ing the sheep, and concluded that they might do good ou
the sabbath day; as it follows, But He said unto them,,
What man shall there be among you, that shall have one
sheep, and if it fall into a pit on the sabbath day, will he
not lay hold on it, and lift it out? Jerome. Thus He
answers their question in such a way as to convict the
questioners of covetousness. If ye on the sabbath, saith
He, would hasten to lift out a sheep or any other animal
that might have fallen into a pit, not for the sake of the
animal, but to preserve your own property, how much more
ought I to deliver a man who is so much better than
Gloss. a sheep ? Gloss. Thus He ans"wers their question with
°''^' a suitable example, so as to shew that they profane the
sabbath by works of covetousness who were charging Him
with profaning it by works of charity; evil interpreters of
the Law, who say that on the sabbath we ought to rest
from good deeds, when it is only evil deeds from which we
Lev.23,3. ought to rest. As it is said, Ye shall do no servile work
therein, that is, no sin. Thus in the everlasting rest, we
Aug. de shall rest only from evil, and not from good. Aug. After
ii.°35. "' t^^^ comparisou concerning the sheep, He concludes that
VER. 9 13. ST. MA11HEW. 439
it is lawful to do good ou the sabbath day, saymg, There-
fore it is lawful to do good on the sabbath. Chrys. Observe
how He shews many reasons for this breaking of the sab-
bath. But forasmuch as the man was ineurably sick^ Ile
proceeds straightway to the work, as it follows, Then saith
Ile to the man, Reach forth thy hand : and he reached it
forth, and it was restored whole as the other. Jerome. In
the Gospel which the Nazarenes and Ebionites use, and vid. note,
which we have lately translated into Greek out of the
Ilebrew, and which many regard as the genuine Matthew,
this man who has the withered haud is described as a
builder, and he makes his prayer in these words, ' I was
a builder, and gained my living by the labour of my
hands; I pray Thee, Jesus, to restore me to health, that
I may not disgracefully beg my bread.' Raban. Jesus
teaches and works chiefly on the sabbath, nut only on ac-
count of the spiritual sabbath, but on account of the gather-
ing together of the people, seeking that all should be saved.
HiLARY. Figurativelyj After their departure from the corn
field, from which the Apostles had received the fruits of their
sowing, He came to the Synagogue, there also to make ready
the work of His harvest ; for there were afterwards many with
the Apostles who were healed. Jerome. Until the coming
of the Lord the Saviour, there was the withered hand in the
S}'nagogue of the Jews, and the works of the Lord were not
done in it ; but when He came upon earth, the right hand
was restored in the Apostles who believed, and given back to
its former occupation. Hilary. All healing is done by the
word ; and the hand is restored as the other; that is, made
like to the ministry of the Apostles in the business of be-
stowing salvation: and it teaches the Pharisees that they
should not be displeased that the work of human salvation
is done by the Apostles, seeing that if they would believe,
their owu hand would be made able to the ministry of the
same duty. Raban. Otherwise; The man who had the
withered hand denotes the human race in its barrenness
of good works dried up by the hand which was stretched Gen. 3, fc.
out to the fruit; this was healed by the stretching out of
the innocent hand ou the Cross. And well is this withercd
hand said to have been in the Syuagogue, for where thc gift
440 GOSPEL ACCORDING TO CHAP. XII.
of knowledge is greater, there is the greater danger of au
irrecoverable infliction. The withered hand when it is to
be healed is first bid to be stretched out, because the weak-
ness of a barren mind is healed by no means better than
by liberality of almsgiving. A man's right hand is affected
Avhen he is remiss in giving alms, his left whole when
he is attentive to his own interests. But when the Lord
comes, the right hand is restored whole as the left, be-
cause what he had got together greedily, that he distributes
freely.
14. Then the Pharisees went out, and held a council
against Him, how they might destroy Him.
15. But when Jesus knew it, He withdrew Himself
from thence : and great multitudes followed Him, and
He healed them all ;
16. And charged them that they should not make
Him knowm :
17. That it might be fulfilled which was spoken by
Esaias the prophet, saying,
18. Behold My servant, whom I have chosen ; My
beloved, in whom My soul is well pleased : I will put
My Spirit upon Him, and He shall shew judgment to
the Gentiles.
19. He shall not strive, nor cry ; neither shall any
man hear His voice in the streets.
20. A bruised reed shall He not break, and smoking
flax shall He not quench, till He send forth judgment
unto victory.
21. And in His name shall the Gentiles trust.
HiLARY. The Pharisees are moved with jealousy at what
had been done ; because beholding the outward body of
a man, they did not recognise the God in His works;
The Pharisees went out and sought counsel against Him,
how they might destroy Him. Raban. He says, went
out because their mind was ahen from the Lord. They
VER. 14 — 21. ST. JIATTIIEW. 441
took counsel liow they miglit destroy Hfej not liow thera-
selves miiiht find life. Hilary. And He knowing their
plots withdrew, that He might be far frora the counsels
of the evil hearted, as it follows^ Jesiis knoiviny it departed
thence. Jerome. Knowing, that is, their designs agaiust
Hira withdrew Himself, that He might reraove from the
Pharisees all opportunity of sin. Remig. Or, He withdrew
frora thence as avoiding the designs of His own when they
persecuted Him ; or because that was not the time or place
for Him to suffer, for It cannot be that a Prophet shoidd Luke i;;,
perish out of Jerusalem, as He Himself spake. The Lord ' "
also shunned those who persecuted Him througli hatred,
and weut thither where He fouud many who were attaclied
to Him frora affectiou, whence it follows, And there followed
Him many. Hira wliom the Pharisees with one conseat
plotted against to destroy, tlie untaught multitude with oue
cousent love and follow; whence tliey soon received the ful-
filment of their desires, for it foUows, And He healed them
all. HiLARY. On tliose whom He healed He enjoiued
silence, whence it follows, And He charged them that thcy
should not make Him knoivn. For His restored health wus
a witness to each man. And by coramandiug thera to hold
their peace, He avoids all ostentation of Himself, aud at
the same time notwithstanding affords a knowledge of Him-
self in that very admonition to liold their peace ; for the
observance of silence proceeds from that very thmg which
is to be kept silent. Raban. In this also He instructs us,
that when we have done any thing great we are not to seek
praise abroad. Remig. And He also gives thera commaud
that they should not make Him known, that they might not
by persecutiug Him be put iuto a worse state. Chrys. And
that you may not be troubled at those things which are done,
and at the incredible madness of the Pharisees, He introduces
the Prophefs words. Por such was the carefuluess of the
Prophets, that they had not omitted even this, but had noted
all His ways and raovements, aud the meaning with which
He did this ; that you might learn that He spoke all things
by the Holy Spirit ; for if it be impossible to know the
thoughts of men, rauch raore to know the raeaning of Christ^
unless the Holy Spirit revealed it. Therefore it follows.
442 GOSPEL ACCORDING TO CHAP. XU.
That it might be fnlfilled wldch was spoken by Esaias the
Prophet, saying, Behold My servant whom I have chosen.
Remig. The Lord Jesus Christ is called the servant of the
Almighty God^, not in respect of His divinity, but in re-
spect of the dispensation of the flesh which He took upon
Him, because by the co-operation of the Holy Spirit He
took flesh of the Yirgin without stain of sin. Some books
have, Elect, whom I have chosen, for He was chosen by God
the Father, that is, predestinated that He should be the Son
of God, proper, not adopted. Raban. IVhom I have chosen,
He says, for a work which none else has done, that 11 e
should redeem the human race, and make peace between
God and the world. It follows, My beloved, in whom My
soul is well pleased, for He alone is the Lamb without spot
Mat. 17, 5. of sin, of whom the Father speaks, This is My beloved Son,
in whom I am well pleased. Remig. That He says, My soul,
is not to be understood as though God the Father had a soul,
but by May of adaptation, shewing how God is disposed to-
wards Him. And it is no wonder that a soul is ascribed to
God in this manner, seeing that all other members of the
body are likewise. Chkys. This the Prophet puts in the be-
ginuing, that you might learn that that which is here said
was according to the counsel of the Father. For he that is
beloved does according to his will who ioveth him. And
again, he that is chosen, does not as an enemy break the law,
nor as one being an adversary of the legishitor, but as one in
agreement with him. Because therefore He is beloved, / ivill
put My Spirit upon Him. Remig. Then also God the Father
put His Spirit upon Him, when by the working of the Holy
Spirit He took fltsh of the Virgin ; and as soon as He be-
came man, He took the fulness of the Holy Spirit. Jerome.
But the Holy Spirit is put, not on the "VYord of God, but on
the Ouly-Begotten, who came forth from tiie bosom of the
*• Our Lord is said to be propeily a to be denied in the coiirse of theAdop-
eervant as regards His human nature, tionist controversy, tlie same hereiics
by S. Athan. Orat. in Arian. i. -13 ; S. who denied that our Lord was the true
Hilar. de Trin. xi. 13 ; S. Greg. Naz. Son of God in His human nature, as-
Orat. xxxvi. p. 578; S. Greg. Nyss. de serting that He was a servant. Theo-
Fide ad Simpl. p. 471 ; S. Ambros. de doret attributes the opinion to ApoUi-
Fid. V. 8 ; Pseudo-August. Alterc. cum naris, "which none of us ever dared to
Pasc. 15 ; S. Cyrill. Alex. ad Theodor. utter." Eranist. ii. fin.
iu Anathem. 10. p. 223. But it came
VER. 14 — 21. ST. MAITHEW. 443
Father; on Him, that is, of whom it is said, Behold My
servant. And what He will do by Him He adds, And He
shall declare judgment to the Gentiles. Aug. Seeing He Aug. de
preached the judgment to come which was hiddeu from the xx^so ^'
Gentiles. Chrys. Further, to shew His lowhness, He says,
He shall not strive ; and so He was ofFered up as the Falher
liad willed, and gave Himself williogly into the hands of
His persecutors. Neither shall Ile cry ; so He was dumb as
a lamb before his shearer. Nor shall any hear His voice in
the streets. Jerome. For the wav is broad and wide which
leads to destruction, and many walk in it ; aud being many,
they will not hear the voice of the Saviour, because they
are not in the narrow but in the broad wav. E.emig. The
Greek TrAareta, is in Latin called ' latitudo.' No one there-
fore has heard His voice in the streets, because He has not
proraised pleasant things in this world to those that love
Him, but hardships. Chrys. The Lord sought to heal the
Jews by this mildness. But though they rejected Hira, yet
He did not resist them by destroying thera ; whence the
Prophet, displayiug His power and their weakness, says, A
bruised reed He shall not break, and a smoking flax He shall
not quench. Jerome. He that holds not out his hand to
a sinner, nor bears his brother's burden, he breaks a bruised
reedj and he who despises a weak spark of faitli in a little
one, he quenches a smoking flax. Aug. So He neither Aug. ubi
bruised nor quenched the Jewish persecutors, who are here ^"^'
likened to a bruised reed which has lost its wholeuess, and
to a smoking flax which has lost its flame; but He spared
them because He was not come to judge them, but to be
judged by them. Id. In the smoking flax it is observed, Aug.
that when the flame is out it causes a stink. Chrys. Or Ey.^f 3
this, He shall not break a bruised reed, shews that it was
as easy for Him to break them all, as to break a reed,
and that a bruised reed. And, He shall not quench a
smoking flax, shews that their rage was fired, and that the
power of Christ was strong to quench such rage with all
readiuess ; hence in this is shewn the great mercy of Christ.
Hilary. Or, he means this bruised reed that is not broken,
to shew that the perishing and bruised bodies of the
Geutiles are not to be broken, but are rather reserved for
44-4 GOSPEL ACCOllDING TO CHAr. XII.
salvation. He shall not quencli a smoJcing flax, shews tlie
feebleness of tliat spark which though uot qu.enched, only
moulders in the flax, and that among the remnants of that
ancient grace, the Spirit is yet not quite taken away frora
Israel, but power still remains to them of resumiiig the
Jerome, whole flame thereof in a dav of penitence. Jerome. Or,
^' " the reverse; He calls the Jews a bruised reed, whom tossed
by the wind and shaken from one another, the Lord did
not immediately condemn, but patiently endured; and the
smoking flax He calls the people gathered out of the
Gentiles, who, having extinguished the light of the natural
law, were involved in the wandering mazes of thick darkness
of smoke, bitter and hurtful to the eyes; this He not only
did not extinguish, by reducing them to ashes, but on the
coutrary from a small spark and one almost dead He raised
a mighty flame. Chrys. But one might say, Wiiat then,
shall these things be always thus ? Will He endure for ever
those who thus lay snares, and are mad against Him? Far
from it ; when His own work shall be all complete, then
shall He work these things also. And this He signifies,
saying, Until He shall send forth judgment to victory ; as
much as to say, When He shall have accomplished all
things which are of Himself, then shall He bring in perfect
vengeance; then shall they receive punishment when He has
made His victorv illustrious, that there be not left to them
any irreverent opportunity of contradiction. Hit.ary. Or,
Until He shall send forth judgment to victory, that is, Until
He shall take away the power of death, and bring in judg-
nieut and the return of His splendour. Raban. Or, Until
that judgment which was being done in Him should come
forth to victory. For after that by His resurrection He had
overcome death, and driven forth the prince of this world,
He returned as conqueror to His kingdom to sit on the right
hand of the Father, uutil [le shall put all His enemies under
Ilis feet. Chrys. But the things of this dispensation will
not rest in this only, that they who have not beheved should
be punished, but He vvill also draw the world to Him ;
whence it follows, And in His name shall the Gentiles hope.
Aug. de AuG. This last we now see fulfilled ; and thus this which
'^■.,n^'' cannot be denied establishes the truth of that which sorae
VER. 22 — 24. ST. MATTHEW. 445
liave denied through iguorance, the last judgment namely,
which He will hold upon earth, when He Ilimself shall
come from heaven. For who could have expected that the
Gentiles would have hope in Chrisfs name, wheu He was
iu the hauds of His enemies, when He was bound, scourged,
set at noiight, aud crucified ; when even His disciples had
lost that hope which thej liad begun to have in Him ? That
which one thief hardly hoped on the cross, the uatious
scattered far aud wide now hope. And that they may uot
die for ever, they are marked with that very cross on which
He died. Let none then doubt that the last judgment will
be by Christ Himself. Remig. And it should be known, that
the meaning not only of this passage, but of many others
also, is supported by this testimony from the Prophet. The
words, Behold My servant, may be referred to the place iu
wliich the Father had said above, This is My Son. The Mau.3,i7.
words, / will put My Spirit upon Him, is referred to the de-
sceut of the Iloly Spirit upon the Lord at His baptism ; He
shall declare judgment to the Gentiles, to that which He says
below, When the Son of Man shall sit in the seat of His Matt. 25,
Majesty. What He adds, He shall not strive nor cry, refers ^^'
to the Lord how He answered but little to the Chief Priests,
aud to Pilate, but to Herod nothing at all. He shall not
hreak the bruised reed, refers to His shunuing His persecutors
that they might not be made worse ; and that In his name
shall the Gentiles hope, refers to what Himself says below,
Go ye, and teach all nations. Matt. 28,
19.
22. Then was brought unto Him one possessed with
a devil, bhnd and dumb : and He healed him, inso-
nmch that the bHnd and dumb botli spake and saw.
23. And all the people were amazed, and said, Is
not this the Son of David ?
24. But when the Pharisees heard it, they said,
This fellow doth not cast out devils, but by Beelzebub
the prince of the devils.
Gloss. The Lord had refuted the Pharisees above, when Gloss.
they brought false charges against the miracles of Christ, as "°" ^'^'^'
44G GOSPEL ACCORDING TO CHAP. XII.
if He had broken the sabbath in doing thera. But inas-
much as with a yet greater wickedness they perversely attri-
buted the miracles of Christ done by divine power to an
unclean spirit, therefore the Evangelist places first the
miracle from which they had taken occasion to blaspheme,
saying, Then was brought to him one that had a dcemon,
blind and dumb, Remig. The word Theyi refers to that
above, where having healed the man who had the withered
hand, He went out of the synagogue. Or it may be taken
of a more extended time ; Then, namely, when these things
were being done or said. Chrys. We may wonder at the
wickedness of the dsemon; he had obstructed both inlets
by which he could believe, namely, hearing and sight. But
Christ opened both, whence it follows, And He healed him,
insomuch that the blind and dumb both spake and saw.
Jerome. Three miracles were wrought in one and the same
person at the same time; the blind sees, the dumb speaks,
the possessed is delivered from the daemon. This was at
that time done in the flesh, but is now daily being fulfilled
in the conversion of them that believe ; the dremon is cast
out when they first behold the light of the faith, and then
their mouths which had before been stopped are opened to
utter the praises of God. Hilary. Not without reason,
after having mentioned that all the multitude was healed
together, does he bring in the cure of this man separately
who was dsemoniac, blind and dumb. For after the man of
the withered hand had been brought before Him, and been
healed in the Synagogue, it behoved that the salvation of
the Gentiles should be represented in the person of some
other afflicted man; he who had been the habitation of a
dsemon, and bliud and dumb, should be made meet to re-
ceive God, should contain God in Christ, and by confession
Aug. of God should give praise to the works of Christ. Aug. For
Ev. L 4. ^^ *^^^ believes not, is truly dsemoniac, blind, and dumb ;
and he that has not understanding of the faith, nor confesses,
Aug. de nor gives praise to God, is subiect to the devil. Id. This
Cons. Ev. ... ,
ii. 37. narrative is given by Luke, not in this place, but after many
other things intervening, and speaks of him as dumb only,
and not blind. But he is not to be thought to be speaking
of another man, because he is silent respecting this one
VER. 25, 26. ST. MATTHEW. 447
particular; for in what foUows he agrees exactly with
Matthew. Hilaky. All the multitude were astouished at
this which was done, but the jealousy of the Pharisees grew
thereupon, And all the mvltitude were astonished and said,
Is not this the Son of David? Gloss. Because of His mercy Gloss. ap.
and His goodness to them they proclaim Hira the Son ^ ^"'
of David. Raban. The multitude who seemed less learned, Raban.
always wondered at the works of the Lord ; they, on the \^ l^c
other hand, either denied these things, or what they could
not deny laboured to pervert by an ill interpretation, as
though they were wrought not by a Deity, but by an unclean
spirit, namely, Beelzebub, who was the God of Acliaron :
The Pharisees when they heard it said, This man does not
cast out dcemons but by Beelzehub, the prince of the dcemojis.
Remig. Beelzebub is the same as Beel or Baal, or Beel-
phegor. Beel was father of Ninus king of Assyria; Baal
was so called because he was worshipped on high; he was
called Beelphegor from the mountain Phegor; Zebub was
the servant of Abimelech the son of Gedeon, who, having
slaiu his seventy brothers, built a temple to Baal, and set
him up as Priest therein, to drive away the flies which were
collected there by the abundant blood of the victims; for
Zebub raeans, a fly. Beelzebub therefore is interpreted, The
man of flies ; wherefore from this most unclean worship they
called him the Prince of the daemons. Having therefore
nothing more mean to cast upon the Lord, they said that
He cast out daemons by Beelzebub. And it should be known
that this word is not to be read with d or t at the end, as
some corrupt copies have, but with b.
25. And Jesus knew their thoughts, and said unto
them, Every kingdom divided against itself is brought
to desolation ; and every city or house divided against
itself shall not stand ;
26. And if Satan cast out Satan, he is divided
against himself ; how shail then his kingdom stand ?
Jerome. The Pharisees ascribed the works of God to the
Prince of the daemons; and the Lord makes answer not to
Hoin. xH,
448 GOSPEL ACCORDING TO CHAP. XII.
what they said, but to what they thought, that even thus
they might be compelled to believe His power, Who saw the
secrets of the heart ; Jesus, knoiving their thoughts, said unto
Chrys. them. Chrys. Above they had accused Christ of having
cast out dsemons by Beelzebub ; but then He did not reprove
them, sulfering them, if they would, to acknowledge Him
from further miracles, and to learn His greatness from His
doctrine. But because they coutinued to maintain the same
things, He now rebukes thera, although their accusation had
been very unreasonable. But jealousy recks not what it
says, so that only it say somewhat. Yet does not Christ
contemn them, but answers with a gracious mildness, teach-
ing us to be gentle to our enemies, and not to be troubled,
even though they should speak such things against us, as we
neither acknowledge in us, nor have any reasonableness in
themselves. Therein also He proves that the things which
they had said against Him were false, for it is not of one
having a dsemon to shew such mercy, and to know the
thoughts. Moreover, because this their accusation was very
unreasonable, and they feared the multitude, they did not
dare to proclaim it openly, but kept it in their thoughtsj
wherefore He says, Knowing their thoughts. He does not
repeat their thoughts in His answer, not to divulge their
wickedness; but He brings forward an answer; it was His
object to do good to the sinners, not to proclaim their siu.
He does not answer them out of the Scriptures, because
they would not hearken to Him as they explained them
differently, but He refutes them from common opinions.
For assaults frora without are not so destructive as quarrels
within ; and this is so in bodies and in all other things.
But in the mean while He draws instances from matters
more known, saying, Every kingdom divided against itself
shall be hrought to desolation ; for there is nothing on
earth more powerful thau a kingdom, and yet that is de-
stroyed by contention. What then must we say concerning
a city or a family ; that whether it be great or small, it is
destroyed when it is at discord within itself. Hilary.
For a city or family is analogous to a kingdom; as it fol-
lows, And every city or house divided against itself shall
not stand. Jerome. For as small things grow by concord.
VER. 25, 26. ST. MATTHEW. 449
so the greatest fall to pieces througli dissensions. Hilary.
But tlie word of God is rich_, and whether taken simply,
or examined inwardly, it is needful for our advancement.
Leaving therefore what belongs to the plain understanding
thereof, let us dwell on some of the more secret reasnns.
The Lord is about to make answer to that which they
had said concerning Beelzebub, and He casts upon those
to whom He made answer, a condition of their answering.
Thus; The Law was from God and the promise of the
kingdom to Israel was by the Law ; but if the kmgdom
of the Law be divided in itself, it must needs be de-
stroyed; and thus Israel lost the Law, when the nation
whose was the Law, rejected the fulfilment of the Law
in Christ. The city here spoken of is Jerusalem, which
when it raged with the maduess of its people against the
Lord, and drove out His Apostles with the multitude of
them that believed, after this division shall not stand; and
thus (which soon happened in consequence of this division)
the destruction of that city is dechired. Again Ile puts
another case, And if Satan cast out Satan, he is divided
against himself; how then shall his kingdom stand? Jerome.
As much as to say, If Satan fight against himself, and dsemon
be an enemy to dsemon, then must the end of the world be
at hand, that these liostile powers should have no place
there, whose mutual war is peace for men. Gloss. He holds Gloss.ora.
them therefore in this dilemma. For Christ casts out deenions
either by the power of God, or by the Prince of the dsemons.
If by the power of God, their accusations are malicious ; if
by the Prince of the dsemons, his kingdom is divided, and
will not stand, and therefore let them depart out of his kiug-
dom. And this alternative He intimates that they had chosen
for themselves, when they refused to believe in Him. Chrys.
Or thus ; If he is divided, he is made weak and perishes ;
but if he perishes, how can he cast out another? Hilary'.
Otherwise ; If the daemon was driven to this division to the
end that he should thus afflict the daemons, even thus must
we attribute higher power to Him who made the division
than to those who are thus divided; thus the kingdom of
the Devil, after this division made, is destroyed by Christ.
Jerome. But if ye think, ye Scribes and Pharisees, that the
VOL. I. PT. II. 2 G
450 GOSPEL ACCORDING TO CHAP. XM.
daemons depart out of the possessed in obedience to their
Prince, that men may be imposed upon by a concerted
fraud, what can ye say to the healing of diseases which the
Lord also wrought ? It is something more if ye assign to
the dsemons even bodily infirmities, and the signs of spiritual
virtues.
27. And if I by Beelzebub cast out devils, by
whom do your children cast them out? therefore
they shall be your judges.
28. But if I cast out devils by the Spirit of God,
then the kingdom of God is come unto you.
r
Chrys. After the first answer, He comes to a second more
plain than the first, saying, And if I by Beelzebub cast out
dcemons, by whom do your sons cast them out ? Therefore
shall they be your judges. Jerome. He alludes, as is His
manner, under the name children of the Jews, either to the
exorcists of that race, or to the Apostles who are by race of
that nation. If He means the exorcists who by the invo-
cation of God cast out daemons, He thus constrains the
Pharisees by a wise enquiry to confess that their work was
of the Holy Spirit. If, He would say, the casting out of
the dsemons by your children is imputed to God, aud not
to dseraous, why should the same work wrought by Me not
have the same cause? Therefore shall they be your judges,
not by authority but by comparison ; they ascribe the casting
out of the dsemons to God, you to the Prince of the dsemons.
But if it is of the Apostles also that this is said, (and so we
should rather take it,) then they shall be their judges, for
they shall sit on twelve thrones judging the twelve tribes of
Israeh Hilary. Aud they are worthily appointed judges
over them, to whom Christ is found to have given that power
over the dseraons, which it was denied that He had. Eaban.
Or, because the Apostles well knew within their own con-
science that they had learnt no evil art from Him. Chrys.
Yet He said not, My disciples, or Apostles, but your
children ; that if they chose to return again to their own
privileges, they might take occasion lience ; but if they should
VER. 27, 28. Si'. MATTHEW. 451
be ungrateful, they might not have even an irapudent excuse.
And the Apostles cast out dsemons by virtue of power which
they had from Him, and yet the Pharisees made no such
charge against them ; for it was not the actious themselves,
but the person of Christ to which they were opposed. De-
siring then to shew that the things vvhich were said against
Him were only jealous suspicions, He brings forward the
Apostles. Aud also He leads them to a knowledge of
Himselfj shewing how they stood in the Avay of tbeir own
good, and resisted their own salvation ; whereas they ought
to be joyful because He had come to bestow great goods
upon them ; If I by the Spirit of God cast out damons,
then is the Mngdom of God come wpon you. This also shews
that it is a matter of great power to cast out daemons, aud
not an ordinary grace. And thus it is He reasons, There-
fore is the kingdom of God come upon you, as much as to
say, If this indeed be so, then is the Son of God come upon
you. But this He hints darkly, that it ma}^ not seera
hard to them. Also to draw their attention, He said not
merely, The kingdom hath come, but, U]}on you ; that is to
say, These good things are coming for you; why do you
oppose your own salvation ; for thia is the very sign given
by the Prophets of the presence of the Son of God, that
such works as these should be wrought by Divine power.
Jerome. For the kingdom of God denotes Himself, of w^hom
it is written in another place, The kingdom of God is among Luke 17,
you ; and, There standeth one in the midst of you whom ye" '
know not. Or surely that kingdom which both John and
the Lord Himself had preached above, Repent ye, for MeMatt. 3, 2.
kingdom of heaven is at hand. There is also a third king- '
dom of the Holy Scripture which shall be taken from the
Jews, and be given to a nation that brings forth the fruit
thereof. Hila.ry. If then the disciples work by Christ,
and Christ by the Spirit of God, already is the kingdom of
God transferred to the Apostles through the office of the
Mediator. Gloss. For the weakening of the kingdom of Gioss. ap.
the Devil is the increase of the kingdora of God. Aug. ^',',,^
Whence the sense might be this, If I by Beehebub cast out^^^^^^-
damons, then, according to your own opinion, the kingdom
ofGod is come upon you, for the kingdora of tlie Devil, being
2 G 2
452 GOSPEL ACCORDING TO CHAP. XII.
thus divided agaiust itself, cannot stand. Thus calling that
the kingdom of God, in which the vvicked are coudemued,
and are separated from the faithful, who are now doiug
penitence for their sins.
29. Or else how can one enter into a strong man's
house, and spoil his goods, except he first bind the
strong man ? and then he will spoil his house.
Chrys. Having concluded the second answer, He brings
forward yet a third, saying, Or how can any enter into a
strong man's hoiise? For that Satan cannot cast out Satau
is clear from what has been said ; and that no other can cast
him out, till he have first overcome him, is plain to all.
Thus the same as before is estabhshed yet more abundantly ;
for He says, So far am I frora having the Devil for my aiiy,
that I rather ara at war with him, and bind him ; and in that
I cast out after this sort, I therein spoil his goods. Thus
He proves the very contrary of that they strove to establish.
They would shew that He did not cast out dsemons of His
own power; He proves that not only dsemons, yea but the
prince also of the daemons He hath bound, as is shewu by
that which He hath wrought. For if their Priuce were not
overcome, how were the dsemons who are His subjects thus
spoiled. This speech seems also to me to be a prophecy ;
inasmuch as He not only casts out dasmons, but will take
away all error out of the world, and dissolve the craft of the
Devil ; and He says not rob, but spoil, shewing that He will
do it with power. Jerome. His house is this world, which
is set in evil, not by the majesty of the Creator, but by the
greatness of the sinner. The strong man is bound and
chained in Tartarus, bruised by the Lord's foot. Yet ought
we not therefore to be careless ; for here the conqueror Him-
self pronounces our adversary to be strong. Chrvs. He
calls him strong, shewing therein his old reign, which arose
Aug. ubi out of our sloth. ' Aug. For he held us, that vve should not
'"^' by our own strength be able to free ourselves from him, but
by the grace of God. By his goods, he means all the un-
behevers. He has bound the strong man, in that He has
VER 30. ST. MATTHEVV. 453
taken away from him all power of hindering the faithful
from following Christ, and gaining the kingdom of heaven.
Raban. Therefore He has spoiled his house, in that them
whora He foresaw should be His own, He set free from the
suares of the Devil, and has joined to the Church. Or in
that He has divided the whole world among His Apostles and
their successors to be converted. By this plain parable there-
fore He shews that He does not join in a deceitful working
with the dsemons as they falsely accused Him, but by the
might of His divinity He frees raen frora the dseraons.
30. He that is not with Me is against Me ; and he
that gathereth not with Me scattereth abroad.
Chrys. After that third reply, here follows a fourth, He
that is not with Me is against Me. Hilary. Wherein He
shews how far He is frora having borrowed any power from
the Devil ; teaching us how great the danger to think amiss
of Hira, not to be with Whora, is the sarae as to be against
Hira. Jerome. But let none think that this is said of
heretics aud schisraatics; though we may apply it besides
to such ; but it is shewn by the context to refer to the Devil ;
in that the works of the Saviour cannot be compared with
the works of Beelzebub. He sceks to hold men's souls
in captivity, the Lord to set them free ; he preaches idols,
the Lord the knowledge of the true God ; he draws men to
sin, the Lord calls them back to virtues. Hovv then can
these have agreement together, whose works are so opposite ?
Chrys. Therefore whoso gathereth not with me, nor is with
me, may not be compared together with rae, that with rae he
should cast out dsemons, but rather seeks to scatter what is
mine. But tell me; If you were to have fought together
with some one, and he should uot be williag to come to
your aid, is he not therefore against you ? The Lord also
Hiraself said in auother place, He that is not ayainst yoii is Lwki 9,
for you. To which that which is here said is not contrary. '^^-
For here He is speaking of the Devil who is our adversary —
there of some man who was on their side, of whora it is
said, We saw one castlng out dcBinons in Thy name. Herc
He seeras to allude to the Jews, classing them with the
454 GOSPEL ACCORDING TO CHAP. XII.
Devil ; for they were against Ilira, and scattered what He
would gather. But it is fair to allow that He spoke this of
Himself ; for He was against the Devil, and scattered abroad
the things of the Devil.
31. Wherefore I say unto you, All manner of sin
and blasphemy shall be forgiven unto men : but the
blasphemy against the Holy Ghost shall not be for-
given unto men.
32. And whosoever speaketh a word against the
Son of man, it shall be forgiven him : but whosoever
speaketh against the Holy Ghost, it shall not be
forgiven him, neither in this world, neither in the
world to come.
Chrys, The Lord had refuted the Pharisees by explaining
His own actions, and He now proceeds to terrify them,
For this is no sraall part of correction, to threaten punish-
ment, as well as to set right false accusation, Hilary.
He condemns by a most rigorous sentence this opiuion of
tlie Pharisees, and of such as thought with them, proraising
pardon for all sins, but refusing it to blasphemy against the
Spirit; Wherefore I say unto you, All manner of sin and
blasphemy shall beforgiven unio men. Remig, But it should
be known that they are not forgiven to all men univer-
sally, but to such only as have perforraed due penitence
for their guiltinesses. So by these words is overthrown
the error of Novatian, who said that the faithful could not
rise by penitence after a fall, nor merit pardon of their
Aug. sins, especially they who in persecution denied^ Aug.
isl"'" * For what differeuce does it make to the purpose, whether it
be said, The spirit of blasphemy shall not be forgiven, or,
Luke 12, Whoso shall blaspheme against the Holy Spirit it shall not
be forgiven him, as Luke speaks ; except that the same sense
b Novatian, a presbyter of Rome, considered tlie Church in a state of
separated irom the Church iu the corruption, and they were led tomain-
middleof thethird century, and fornied tain that noiie were iii God's favour
asect.on the ground of the Church's who had sinned grievously after Bap-
restoring the lapsed in persecution upon tisni.
tlieir repentance. In consequcnce they
10.
VER. 31, 32. ST. MATTHEW. 455
is expressed raore clearly iu the one place thau in the other,
the one Evangelist not overthrowing but explaining the
other ? The spirit of blasphemy it is said shortly, not ex-
pressing Avhat spirit ; to make which clear it is added,
And whoso shall speak a word against the Son of man,
it shall be forgiven him. After having said the sanie of all
manner of blasphemy, He would in a more particular way
speak of that blasphemy which is against the Son of Man,
and which in the Gospel according to John He shews to
be very heavy, where He says concerning the Holy Ghost,
He shall convince the world of sin, of righteousness, and of
judgment ; of sin, because they believe not on 3fe. Tiiat then
which here follows, Ile who shall speak a word against the
Holy Ghost, it shall not be forgiven him, neither in this
world, nor in that which is to come, is not said because
the Holy Spirit is in the Trinity greater than the Son,
which no heretic ever affirmed. Hilary. And what is
so beyoud all pardon as to deny that in Christ which is
of God, and to take away the substance of the Father's
Spirit which is in Him, seeing that He performs every
work in the Spirit of God, and in Him God is reconciling
the world unto Himself. Jerome. Or the passage may be
thus understood ; Whoso speaks a word against the Son of
Man, as stumbling at My flesh, and thinking of Me as no
more than man, such opinion and blasphemy though it is
not free from the sin of heresy, yet finds pardon because of
the Httle worth of the body. But whoso plainly perceiving
the works of God, and being unable to deny the power of
God, speaks falsely against them prompted by jealousy, and
calls Christ wlio is the Word of God, and the works of the
Holy Ghost, Beelzebub, to him it shall not be forgiven,
neither in this world, nor in the world to come. Aug. But Aug. ubi
if this were said in such manner, then everv other kind of *"P*
blasphemy is omitted, and that only which is spoken against
the Son of Man, as when He is pronounced to be mere man,
is to be forgiven. That then that is said, All manner of sin
and blasphemy shall be forgiven unto men, without doubt
blasphemy spokeu against the Father is included in its
largeness ; though here again that alone is declared irre-
missible which is spokeu against the Holy Ghost. What
456 GOSPEL ACCORDING TO OHAF. XII.
then, hath the Father also taken upon Him the forra of
a servant, that the Holy Ghost is thus as it were spoken
of as greater? For who could not be convicted of having
spoken a word against the Holy Spirit, before He become
a Christian or a Catholic? First, tlie Pagans themselves
when they say that Christ wrought miracles by magic arts,
are they not hke those who said that He cast out dsemons
by the Prince of the dsemons? Likewise the Jews and all
such heretics as confess the Holy Spirit, but deny that He is
in the body of Christ, which is the Church Catholic, are like
the Pharisees, who deiiied that the Holy Spirit was in Christ.
Sorae heretics even contend that the Holy Spiyil Hiraself is
either a creature, as the Arians, Eunomians, and Macedo-
nians, or deny Him at least in such sort that they may deny
the Trinity in the Godhead; others assert that the Father
alone is God, and the same is soraetimes spoken of as the
Son, sometimes as the Holy Spirit, as the Sabeliians. The
Photinians also say, that the Father only is God, and that
the Son is nothing more than a man, and deny altogether
that there is any third Person, the Holy Spirit. It is clear
tlien that the Holy Spirit is blasphemed, both by Pagans,
Jews, and heretics. Are all such then to be left out, and
looked upon as having no hoje? For if the word they have
spoken against the Holy Spirit is not forgiven them, then in
vain is the promise made to them, that in Baptisra or in the
Church they should receive the forgiveness of their sins.
For it is not said, 'It shall not be forgiven hira in Baptisra ;'
but, Neither in this world, nor in the world to come ; and so
they alone are to be supposed clear of the guilt of this most
heavy sin wlio have been Catholics from their infancy. Sorae
again think that they only sin against the Holy Ghost, who
having been washed in the laver of regeneration in the
Church, do afterwards, as though ungrateful for such a gift
of the Saviour, plunge themselves into some deadly sin, such
as adultery, murder, or quitting the Christian narae, or the
Church Catholic. But whence this meaning can be proved,
I know not ; since place for penitence of sins however great
was never denied in the Church, and even heretics are ex-
2 Tim. 2, liorted to embrace it bythe Apostle. If God peradventwe
will give them repentance to the acknowledging of the truth.
VER. 31, 32. ST. MATTHEW. 457
Lastly, the Lord says not, ' If any Catholic believer,' but,
Whoso shall sjjeak a ivord, that is, whosoever, it shall not be
furrjiven hhn neither in this world, nor in the world to come.
Id. Otherwise ; The Apostle John says, There is a sin unto Aug.
death; I do not say that he shall pray for it. This sin of jJ^^^J^^pjj^
the brotiier unto death I judge to be, when any one having i' 22.
come to the knowledge of God, through the grace of our \q^ ^'
Lord Jesus Christ, opposes himself against the brotherhood,
or is roused by the fury of jealousy against that grace by
which he was reconciled to God. The stain of this sin is so
great, that it may nct submit to the humility of prayer, even
wheu the sinful conscience is driven to acknowledge and
proclaim its own sin. Which state of mind because of the
greatness of their sin we must suppose some may be brought
to; and this perhaps may be to siu against the Holy Ghost,
that is, through mahce and jealousy to assail brotherly charity
after baving received the grace of the Holy Spirit ; and this
sin the Lord declares shall be forgiven neither in this world,
nor in that to come. Whence it may be enquii-ed whether
the Jews sinned this sin against the Holy Ghost when they
said that the Lord cast out dsemons by Beelzebub the Prince
of the dsemons. Are we to suppose this spoken of our Lord
Himself, because He said in another place, If they AaveMatt. 10,
called the master of the house Beelzebub, how much more ""*'
they of his household? Seeing they tlius spoke out of
jealousy, ungrateful for so great present benefits, are they,
thougli not Christians, to be supposed by the very greatness
of that jealousy to have sinned the sin against the Holy
Spirit? This cannot be gatliered from the Lord's words.
Yet He may seem to have warned them that they should
come to grace, and that after that grace received they should
not sin as they now sinned. For now their evil word had
been spoken against the Son of Man, but it might be for-
given tliem, if they should be converted, and believe on Him.
But if after they had received the Iloly Spirit, they should
be jealous against the brotherhood, and should fight agaiust
that grace which they had received, it should not be forgiven
them neither in this world, nur in the world to come. For
if He had there condemned thera in such sort that no hope
remained for them, He woukl not have added an admonitioii,
458 GOSPEL ACCORDING TO CHAP. XII.
Aug. Re- Either make tlie tree good, <SfC. Id. But I do not affirm this
tract.i. . £^j, certain, by saying that I think thus; yet thus much
might have been added ; If he should close this life in this
impious harduess of heart, yet since \ve may uot utterly
despair of any however evil, so long as he is in this life, so
neither is it unreasonable to pray for him of whom we do
Aug. not despair. Id. Yet is this enquiry very mysterious. Let
71. 8. ^^^ then seek the light of exposition from the Lord. I say
unto you, beloved, that in all Holy Scripture there is not
perhaps so great or so difficult a question as this. Eirst
then I request you to note that the Lord said not, Every
blasphemy against the Spirit shall not be forgiven, nor,
Whoso shall speak any word against — but, Whoso shall speak
the ivorcl. Wherefore it is not necessary to thiuk that every
blasphemy and every word spoken against the Holy Spirit
sliall be without pardon ; it is only necessary that there be
some word which if spoken against the Holy Spirit shall be
without pardon. For such is the raanner of Scripture, that
when any thing is so declared in it as that it is not declared
whether it is said of the whole, or a part, it is not necessary
that because it cau apply to the whole, it therefore is not to
be understood of the part. As when the Lord said to the
John 15, Jews, If I had not come and spoken unto them, they had not
had sin, this does not mean that the Jews would have been
altogether without sin, but that there was a sin they would
not have had, if Christ had not come. What then is this
manner of speaking against the Holy Ghost, comes now to
be explained. Now in the Father is represented to us the
Author of all tliings, in the Son birth, in the Holy Spirit
comraunity of the Father and the Son. What then is cora-
raon to the Father and the Son, through that they would have
Rom. 5, 5. us have communion among ourselves and with them ; The
love of God is shed abroad i)i our hearts by the Iloly Ghost
which He hath given us, and because by our sins we were aben-
] Pet.4,8. ated from the possessiou of true goods, Cha?'ity shall cover the
multitude of sins. And for that Christ forgives sins through
the Holy Spirit, hence raay be understood how, when He
.inhn 20, said to His disciples, Receive ye the Holy Spirit, He sub-
joined straight, IVhosesoever sins ye forgive, they shall be for-
given them. The first benefit therefore of them that beUeve
VER. 31, 32. ST. MATTHEW. 459
is forgiveness of sius ia the Holy Spirit. Against tliis gift
of free grace the impenitent heart speaks; impenitence itself
therefore is the blasphemy against the Spirit which shall not
be forgiven, neither in this workl, nor in that to come. For
indeed he speaks the evil word against the Holy Spirit either
in his thought or with his tongue, who by his hard and
impenitent lieart treasures up for himself wrath against the
day of wrath. Such impenitence truly has no forgiveness,
neither in this world nor in the workl to come, for penitence
obtains forgiveness in this world which shall hold in the world
to come. But that impeniteuce as long as any lives in the
flesh may not be judged, for we must despair of noue so long
as the patience of God leads to repentance. For what if those
whom you discover in auy manner of sin, and condemn as
most desperate, shoukl before they close this life betake
themselves to penitence, and find true life in the world to
come ? But this kind of bhasphemy though it be long, and
comprised in many words, yet the Scripture is wont to
speak of many words as one word. It was more than a
single word which the Lord spoke with the prophet, aud
yet we read, The word which came unto this or that pro-
phet. Here perhaps some may enquire whether the Holy
Spirit only forgives sius, or the Father and the Son Hke-
wise. We answer the Father and the Son Hkewise ; for the
Son Himself saith of the Father, Your Father shall forgive Matt. 6,
you your sins, and He saith of Himself, The 8oti of Man ^*-
hath poiver on earth to forgive sins. Why then is that ira- ^ ' ' ''
penitence which is never forgiven, spoken of as blasphemy
against the Holy Spirit only ? Forasmuch as he who falls
under this sin of impenitence seeras to resist the gift of the
Holy Spirit, because in that gift is conveyed reraission of
sin. But sins, because they are not remitted out of the
Church, must be remitted in that Spirit by which the
Church is gathered into oue. Thus this remission of sius
which is given by the whole Trinity is said to be the
proper office of the Holy Spirit alone, for it is He, The Uom. 8,
Spirit of adoption, in which ive cry, Abba Father, so that ^^"
to Him we may pray, Forgive us our sins ; Jnd hereby
we know, speaks John, that Christ abideth in us, hy i Joim 4,
the Holy Spirit ivhich He hath given unto us. For to ^^'
460 GOSPEL ACCORDING TO CHAF. XII.
Him beloiifrs that bond bv wliicli vve are made oiie body
of the only-begotten Son of God ; for the Holy Spirit Him-
self is in a manner the bond of the Father and the Son.
Whosoever then shall be found guilty of irapenitence against
the Holy Spirit, in whom the Church is gathered together
in unity and one bond of communion, it is never remitted
to him. Chrys. Otherwise according to the first exposition.
The Jews were indeed ignorant of Christ, but of the Holy
Ghost they had had a sufficient communication, for the
Prophets spake by Hira. What He here saith then is this ;
Be it that ye have stumbled at Me because of tlie flesh which
is around Me; but can ye in tlie same manner say of the
Holy Spirit, We know Him not? Wherefore this blasphemy
cannot be forgiven you, and ye shall be punished both here
and hereafter, for since to cast out daemons and to heal
diseases are of the Holy Spirit, you do not speak evil against
Me only, but also against Him ; and so your condemnation
is inevitable both here and hereafter. For there are who
are punished in this life only ; as they who among the
Corinthians were unworthy partakers of the mysteries ;
others who are punished only in the life to come, as the rich
man in hell ; but those here spoken of are to be punished
both in this world, and in the world to come, as were the
Jews, who suffered horriblc things in the taking of Jerusa-
Gloss. ap. lem, and shall there undergo most heavy punishment. Gloss.
vid.^Lfra This passage destroys that heresy of Origen, who asserted
in cap. 25. that after many ages all siniiers sh uhl obtain parJon ; for
it is here said, this shall not be forgiven either in this world,
Greg. or in the world to come. Greg. Hence we may gather that
Diai. IV. ^|^gj.g ^YQ some sins that are remitted in this workl, and
some in the world to come ; for what is denied of one siu,
must be supposed to be admitted of others. And this may
be believed in the case of trifling faults ; such as much idle
discourse, immoderate laughter, or the sin of carefulness in
our Avorklly afi^airs, which indeed can hardly be managed
without sin even by one who knows how he ought to avoid
sin ; or sins through ignorance (if they be lesser sins) which
burden us even after death, if they have not been remitted
to us while yet in this hfe. But it should be known that
none will there obtain any purgation even of the least
VER. 33 — 35. ST. MAITHEW. 461
siu, but he who by good actioas has raerited the same in
this life.
33. Either make the tree good, and his fruit good ;
or else make the tree corrupt, and his fruit corrupt :
for the tree is known by his fruit.
34. O generation of vipers, how can ye, being evil,
speak good things ? for out of the abundance of the
heart the mouthi speaketh.
35. A good man out of the good treasure of the
heart bringeth forth good things : and an evil man
Gut of the evil treasure bringeth forth evil things.
Chrys. After His former answers He here again refutes ciirys.
them iu another mauner. This He does not in order to do
away their charges against Himself, but desiring to amend
them, saying, Either make the tree good and his fruit good,
or make the tree corrupt, and his frvit corrupt. As rauch
as to say, None of you has said that it is au evil thiug for
a man to be deUvered from daemons. But because they did
not speak evil of the works, but said that it was the Devil
that wrought thera, He shews that this charge is contrary to
the comraon seuse of thiugs, and humau conceptions. Aud
to iuvent such charges can only proceed from unbounded
impudence. Jerome. Tiius He holds them iu a syllogism
which the Greeks call ' Aphycton/ the unavoidable ; whicli
shuts in the person questioned on both sides, and presscs
him with either horn. If, He saith, the Devil be evil, he
cannot do good works ; so that if the works you see be good,
it foUows that the Devil was not the agent tliereof. For it
caunot be tliat good should corae of evil, or evil of good.
Chrys. For the discerniug of a tree is done by its fruits,
not the fruits by the tree. A tree is known by its fruits.
For though the tree is the cause of tlie fruit, yet the fruit
is the evidence of the tree. But ye do the very contrary,
having no fault to allege against the works, ye pass a seu-
tence of evil against the tree, saying that I have a dsemon.
HiiARY. Thus did He at that present refute the Jews, who
462 GOSPEL ACCORDING TO CHAP. XTL
seeing Christ's works to be of power more than human,
would notwithstanding not allow the hand of God. And
at the same time He convicts all future errors of the faitb,
such as that of those who taking away from the Lord His
divinity, and communion of the Father's substance, have
fallen into divers heresies; having their habitation neither
under the plea of ignorance as the Gentiles, nor yet within
the knowledge of the truth. He figures Himself as a tree set
in the body, seeing that through the inward fruitfulness of
His power sprung forth abundant richness of fruit. There-
fore either raust be made a good tree with good fruits, or an
evil tree with evil fruits ; not that a good tree is to be made
a bad tree, or the reverse ; but that in this metaphor we may
understand that Christ is either to be left in fruitlessness,
or to be retained in the fruitfulness of good works. But to
hold one's self neuter, to attribute some things to Christ, but
to deny Him those things that are highest, to worship Him
as God, and yet to deny Him a coramon substance with the
Father, is blasphemy against the Spirit. In admiration of
His so great works you dare not take away the name of God,
yet through malevolence of soul you debase His high nature
Aug. by denying His participation of the Father's substance. Aug.
Serm. q^. ^j^-g -g ^^ admonitiou to ourselves that we should be good
trees that we may be able to bring forth good fruit ; Make
the tree good^ and its fruit good, is a precept of health to
which obedience is necessary. But what He says, Make the
tree corrupt, and its fruit corrupt, is not a command to do,
but a warning to take heed, spoken against those who being
evil thought that they could speak good things, or have good
works ; this the Lord declares is impossible. The man must
be changed first, that his works may be changed ; for if the
man remains in that wherein he is evil, he cannot have good
works; if he remains in that wherein he is good, he cannot
have evil works. Christ found us all corrupt trees, but gave
power to becorae sons of God to them that beheve on His
name. Chrys. But as speaking not for Himself but for the
Holy Spirit, He accordingly rebukes them, saying, Gene-
ration of vipers, how can ye being evil speak good things ?
This is both a rebuke of them, and a proof in their own
characters of those things which had been said. As though
VER. 33 — 35. ST. MATTHEW. 463
He had said, So ye being corrupt trees cannot bring fortli
good fruit. I do not wonder then that you thus speak, for
you are ill nouiislied of ill parentage, and have an evil mind.
Aud observe He said not, How can ye speak good thiugs,
seeing ye are a generation of vipers ? for these two are not
connected together; but He said, How can ye heing evil
speak goocl things? He calls them generation of vipers,
because thev made boast of their forefathers: in order
therefore to cut ofl" this their pride, He shuts theiu out of
the race of Abraham, assigning theni a parentage corre-
sponding to their characters. RabajS^ Or the words, Gene-
ration of vipers, may be taken as signifying children, or
imitators of the Devil, because they had wilfully spoken
against good works, which is of the Devil, and thence
follows, Out of the abundance of the heart the mouth speaheth.
That man speaks out of the abundance of the heart who
is not ignorant with what inteution his words are uttered;
and to declare His meaning more openly He adds, A
good man out of the good treasure of his heart bringeth
forth good things. The treasui'e of the heart is the in-
tention of the thoughts, by which the Judge judges that
work which is produced, so that sometimes though the
outward work that is shewn seem great, yet because of the
carelessness of a cold heart, they receive a little reward from
the Lord. Chrys. Herein also He shews His Godhead as
knowing the hidden things of the heart ; for not for words
only, yea but for evil thoughts also they shall receive
punishment. For it is the order of nature that the store
of the wickedness which abounds within should be poured
forth in words through the mouth. Thus when you shall
hear any speaking evil, you must infer that his wickedness
is more than what his words express ; for what is uttered
without is but the overflowing of that within ; which was
a sharp rebuke to them. For if that which was spoken by
them were so evil, consider how evil must be the root from
whence it sprung. And this happens naturally; for often-
times the hesitating tongue does not suddenly pour forth all
its evil, while the heait, to which none other is privy, begets
whatsoever evil it will, without fear ; for it has little fear of
God. But when the multitude of the evils which are within
4G4< GOSPEL ACCORDING TO CHAP. XII.
is increased, tlie things which had been hiddeu then burst
forth through the mouth. This is that He says, Out of the
abundance of the heart the mouth speaketh. Jerome. What
He says, The good nian out oj the good treasure of his heart,
^c. is either pointed against the Jews, that seeing they
blasphemed God, what treasure in their heart must that
be out of which such blasphemy proceeded; or it is con-
nected with what had gone before, that like as a good man
cannot bring forth evil things, nor an evil man good things,
so Christ cannot do evil works, nor the Devil good works.
36. But 1 say unto you, That every idle word that
men shall speak, they shall give account thereof in
the day of judgment.
37. For by thy words thou shalt be justified, and
by thy words thou shalt be condemned.
CnRYS. The Lord follows up what He had said before by
moving their fears, shewing that they that have thus sinned
shall receive the most extreme punishment : / say unto you,
that every idle word that men shall speak, they shall give an
account thereof in the day of judgment. Jerome. And the
meanmg is; If every idle word which does not edify the
hearers is not without danger to him that speaks it, and if
each man shall render an account of his words in the day
of judgment, how much more shall you, who have spokeu
falsely against the works of the Holy Spirit, saying that I
cast out daemons through Beelzebub, render an account of
your false charge ? Chrys. He said not ' which ye have
spoken,' but makes His teaching of universul application
to the whole race of mankind, and at the same time His
words less grievous to them that heard them. By an idle
word is meant one that is false, that accuses any falsely
Some indeed say that it includes all light talk, all such as
stirs immoderate laughter, or shameful and immodest words.
Greg. Greg. Or such as lacks either rightness in itself, or reasons
Hoin. in of just necessity ; Jerome ; being spoken without the profit
of either the speaker or hearer; as if laying aside weighty
matters we should speak of frivolous trifles, or relate old
VER. 38 — 40. ST, MATTHEW. 465
fables. For lie tliat deals in buflbon jests to create laugliter,
or brings forth any thiug sharaeful, he will be held guilty
uot of au idle, but of a sinful word. Remig, The words
which here foUow depend on those that went before j By thy
ivords thou shalt be justified, and by thy ivords thou shalt
be condemned. There is no doubt but that every man shall
be condemned for his evil words which he spcaks ; but none
shall be justified for his good words, unless they proceed
from his inmost heart, and from an entire purpose. Chrys.
See that this sentence is not a burdensome one, The Judg;e
will pass sentence not according to what any other has said
concerning you, but according to what you have yourself
spoken. They that are accused then have no need to fear,
but they that accuse ; for those are not charged of those evil
thiugs that have been spoken of them, but these of those
evil things that they have spoken.
38. Then certain of the Scribes and of the Phari-
sees answered, saying, Master, we would see a sign
from Thee.
39. But He answered and said unto them, An evil
and adulterous generation seeketh after a sign ; and
there shall no sign be given to it, but the sign of the
prophet Jonas :
40. For as Jonas was three days and three nights
in the whale's belly : so shall the Son of man be three
days and three nights in the heart of the earth.
Chrys. Because the Lord had so oft repressed the shame- Chrys.
less tongue of the Pharisees by His sayings, they now turn ^^^'
to His works, whereat the EvangeHst wondering, says, Then
certain of the Scribes and Fharisees answered, saying, Master,
we would see a sign of Thee ; and that at a time when
they should liave been moved, when they should have won-
dered, and been dumb with astonishment; yet even at such
time they desist not from their malice. For they say, We
would see a sign of Thee, that they may take Him as ia
a snare. Jerome, They require a sign of Him, as though
VOL. I. PT, II, ii H
466 GOSPEL ACCORDING TO CHAP. XII.
what they had seeu were not signsj and in another Evan-
gelist vvhat they required is more fuUy expressed, We would
see of Thee a signfrom heaven. Either they would have fire
from heaven as EUas did; or after the example of Samuel
they would that in summer-time, contrary to the nature of
the climate, thunder should be heard, lightnings gleam, and
rain descend ; as though they could not have spoken falsely
even against such miracles, and said that they befel by
reason of divers hidden motions in the air. For if thou
cavillest against what thou not only beholdest with thine
eyes, but feelest with thine hand, and reapest the benefit of,
what wilt thou do in those things which come down from
heaven ? You might make answer, that in Egypt the magi
also had given many signs from heaven. Chrys. But their
words are full of hypocrisy and irony. But now they Mcre
railing against Him, saying that He had a dsemon; now
they fawn upon Him, calliug Him, Master. Wherefore the
Lord febukes them severely ; Jle answered and said unto
them, An evil and adulterous generation seeketh after a sign.
When they railed on Him, He had answered them mildly ;
now they approached Hira with smooth and deceitful words,
He rebukes them sharply ; shewing thai; He was above
either aff"ection, and was neither moved to anger by evil
speaking, nor was to be gained by flattery. "VVhat He says
is this ; What wonder that ye do thus to Me who am un-
known to you, wlien you have done the same to the Father,
of whom ye have had such large knowledge, in that, de-
spising Him, ye went after dsemons? He calls them an
evil generation, because they have ever been ungrateful to
their benefactors, and were made worse when they received
benefits, which is the extreme of wickedness. Jerome. Ex-
cellently is that said, and adulterous, seeing she has put
away her husbaud, and, accordiug to Ezekiel, has joined
herself to many lovers. Chrys. Which also proves Him
to be equal to the Father, if not to believe in Him makes
thera adulterous. Raban. Then He begins to answer them,
giving them a sign not from heaven, which they were un-
worthy to see, but giving it thera from the deep beneath.
But to His own disciples He gave a sign from heaven, to
whora He shewed the glory of His blessed eternity both in a
VER. 38 40. ST. MATTHEW. 467
figure on tlie mouut, and after ia verity when He was taken
up into heaven. Wherefore it follows, And there shall no
sign be given it, but the sign of the Prophet Jonas. Chrys.
For the signs He wrought were not in order to move them,
for He kuew that they were hard as stone, but for the profit
of others. Or because they had not received it when He
had given them a sign such as they now desired. And a
sign was given them, when by their own punishment they
learned His power. This He alludes to when He says, No
sign shall be given it. As much as to say ; I have shewn
you many mercies ; yet none of these has brought you to
honour My power, which you will then know when you
shall behold your city thrown down upon the ground in
punishment. In the meantime He brings in a saying con-
cerning the Resurrection which they should after understand
by those things that they shpuld sufter ; saying, Except the
sign of the Prophet Jonas. For verily His Cross would not
have been believed, unless it had had signs to testify to it.
But if that were not believed, truly the Resurrection would
not have been believed. For this reason also He calls this
a sign, and brings forward a figure thereof, that the verity
itself may be believed. It follows, As Jonas was three days
and three nights in the belly of the whale. Raban. He
shews that the Jews were as criminal as the Ninevites, and
that unless they repented they would be destroyed. But
like as punishment was denounced against the Nine\T.tes,
and at the same time a remedy was set before them, so
neither should the Jews despair of pardon, if at least after
Christ's resun-ection they should do penitence. For Jonas,
that is The Dove, or The mourner, is a sign of Him on
whom the Holy Spirit descended in the form of a Dove,
and who bare our sorroivs. The fish which swallowed Jonas Is. 5Z, 4.
in the sea, shews forth the death which Christ sufl^ered
in the world. Three days and nights was the one in the
whale's belly, the other in the tomb ; the one was cast up
on dry land, the other arose in glory. Aug. Some, not Aug. de
knowing the Scripture manner of speaking, would inter- •;; 24.
pret as one night those three hours of darkness when the
sun was darkened from the sixth to the ninth hour; and as
a day in like manner those other three hours in wliich it was
2 H 2
468 GOSPEL AfCORDING TO CHAP. XII.
again restored to the world, from tlie ninth hour till suuset.
Theu follows the night preceding the sabbath, which if we
reckou with its own day we shall have thus two days and
two nights. Theu after the sabbath foUows the night of
the sabbath prime, that is of the dawning of the Lord's
day on which the Lord arose. Thus we shall ouly get two
uights and two days, with this one niglit to be added if we
might uuderstaud the whole of it, aud it could not be shewn
that that dawn was indeed the latter part of the uight.
So that not even by taking in those six hours, three of
darkness, and three of restored hght, can we estabhsh the
computation of three days and three nights. It remains
therefore that we find the explanation in that usual manner
of Scripture of puttiug a part for the whole. Jerome ; Not
that He remained three whole davs aud three nights in
hell, but that tliis be uuderstoo.d to imply a part of the pre-
paration day, and of the Lord's day, aud the whole sabbath
Aug. de day. AuG. For that the three days were not three full aud
'^'"'^^' "entire days, Scripture witnesses; the first day is reckoued
because the latter end of it comes in : and the third dav is
likewise reckoned, because the first part of it is iuclnded;
uhile the day between, that is the second day, appears in all
its twenty-four hours, twelve of the night and twelve of the
day. For the succeeding night up to the davvu when the
Lord's resurrection was made known, belongs to the third
day. For as the first days of creatiou were, because of man's
coming fall, computed from morning to night ; so these days
are because of mau's restoration computed from night to
moruiug. Chrys. He said not openly that He should rise
agaiu, because they would have derided Him, but hiuts it
distantly that even they might beheve that He forekuew it.
He said not in the earth, but in the heart of the earth,
therein declariug His tomb, and that noue might suspect
that there was only the semblance of death. Therefore alsc
He spake of three days, that it shoukl be beheved that
He was dead. But the sign itself proves the truth of it;
for Jonas was iu the whale's belly not in figure but in deed ;
and surely tlie sign did not happen in very deed, if the
thing signified happened only in figure. "Wherefore it is
manifest that they are children of the Devil who follow
VER. 41, 42. ST. MATTHEW. 469
Marcion assertiiig tliat the passion of Christ was only a
phantasy. And that He should suffer for thera also, though
they would not profit by it, is shewn by that which He
speaks, that to this generation should be given the sign of
Jonas the Prophet.
41. The men of Nineveh shall rise in judgment
with this generation and shall condemn it : because
theyrepented at the preaching of Jonas ; and, behold,
a greater than Jonas is here.
42. The queen of the south shall rise up in the
judgment with this generation, and shall condemn it :
for she came from the uttermost parts of the earth to
hear the wisdom of Solomon ; and, behold, a greater
than Solomon is here.
Chrys. That none should think that the sarae things
would come to pass now among the Jews, as had of old been
among the Ninevites; that as Jonas converted thera and
their city was delivered out of danger, so the Jews should be
converted after the resurrection, the Lord now shews tlie
contrary, that they should have no fruit of the benefit of the
passion, but should suffer raoreover grievous things, as II e
signifies below in the example of the dteraon. But now
He first shews what just punishnient they shall suffer, say-
ing, The men of Nineveh shall rise in judgment with this
generation. Remig. The Lord shews in these words that
there shall be one resurrection of the good and the bad
against certain heretics, who said that there should be two,
one of the good, another of the bad. These words hkewise
overthrow that fable of the Jews, who use to say that the
Besurrection shall be held a thousaud 3- ears before the Judg-
ment ; these words clearly proving that the Judgmeut shall
ensue straight upon the Resurrection. Aad shall condemn
it. Jerome. Not by a sentence of judgment, but by the
coraparison of their exaraple ; as He adds, For they repented
at the preaching of Jonas ; and, behold, a greater than Jonas
is here. This word Miic' is to be taken as au adverb of
470 GOSPEL ACCORDING TO CHAP. XTT.
Jonaii3,4. ulace, not as a pronoun. Jonas (according to tlie LXX)
friTpeis pj.eaclied for three days, I for this so long tirae ; he to the
Assyrians an unbelieving nation, I to God's own people the
Jews ; he preached with his voice only, doing no miracles,
I, doing so many wonders, am falsely accused as Beelzebub.
Chrys. Yet does not the Lord stay here, but adds another
denunciation, saying, The queen of the south shall rise in
the judgment ivith this generation, and shall condemn it,
for she came from the ends of the earth to hear the wisdom
of Solomon. This was yet more tlian that first. Jonas weut
to them ; the queen of the south waited not for Solomon
to come to her, but herself sought him. Both a woman
and a barbarian, and dwelling so far away, she was not
afraid of death in her desire to hear his wise words. This
woman went to Solomon, I came hither; she rose up from
the ends of the earth, I go round about your towns and
villages ; he spake of trees and wood, I of unspeakable mys-
teries. Jerome. So the queen of the south will condemn
the Jews in the same manner as the men of Nineveh will
condemn unbelieving Israel. This is the queen of Saba,
of whom we read in the book of Kiugs and Chronicles,
who leaving^ her nation and kingdom came through so many
difficulties to hear the wisdora of Solomon, and brought him
many gifts. Also in these instances of Nineveh and the
queen of Saba, the faith of the Gentiles is significantly set
above that of Israel. Raban. The Ninevites typify those
who cease frora sin — the queen those that know not to sin ;
for penitence puts away sin, wisdom shuns it. Remig.
BeautifuUy is the Church gathered out of the Gentiles
spoken of as a queen who knows how to rule her ways.
Ps. 45, 9. Of her the Psahnist speaks ; The gueen stood on thy right
hand. She is the queen of the south because she abounds
in the feiwour of the Holy Spirit. Solomon, interpreted
Eph. 2, * peaceful,' signifies Him of wliora it is said, He is our
peace.
43. When the unclean spirit is gone out of a man,
he walketh through dry places, seeking rest, and
findeth none.
u.
VER. 43 — 45. ST. MATTHEW. 471
44. Then he saith, I will return into my house from
whence I came out ; and when he is come, he findeth
it empty, swept, and garnished.
45. Then goeth he, and taketh with himself seven
other spirits more wicked than himself, and they
enter in and dwell there : and the last state of that
man is worse than the first. Even so shall it be also
unto this wicked generation.
Chrys. The Lord had said to the Jews, The men of
Nineveh shall rise in the judgment ivith this generation, and
shall condemn it ; that they should not therefore be care-
less, He tells them that not only in the world to come but
here also they should suffer grievous things; setting forth
in a sort of riddle the punishment that should fall upou
them ; whence He says, When the unclean spirit has gone
out of a man. Jerome. Some suppose that this place is
spoken of heretics^ because the uuclean spirit who dwelt
in them before when they were Gentiles, is cast out before
the confession of the true faith : when after thev went over
to heresy, and garnished their house with feigned virtues,
then it is that the Devil, having taken to him other seven
evil spiritSj returns and dwells in them ; and tlieir last state
becomes worse than their first. And indeed heretics are in
a much worse condition than the Gentiles ; for in the heretics
was a hope of faith, in the Gentiles a war of discord. Yet
though this exposition has a plausibihty and a shew of learn-
ing, I am doubtful of its truth. For by the concluding words
of this, whether it be parable or example, Thus shall it be to
this evil generation, we are compelled to refer it, not to here-
tics, or to men in gcneral, but to the Jewish people. So the
context of the passage may not shift about loosely and vaguely,
and be hke unmeaning speeches, but may be consisteut with
itself from first to last. The unclean spirit then went out
from the Jews when they received the Law; and being cast
out of the Jews, he walked through the wilderness of the
Gentiles; as it follows, He walketh through dry places seeking
rest. Remtg. He calls the hearts of the Gentiles dry places,
as lacking all the moisture of wholesome waters, tliat is of the
472 GOSPEL ACCORDING TO CHAP. XII,
holy Scriptures, and of spiritual gifts, and strangers to the
pouring in of the Holy Spirit. Raban. Or, the dry places
are the hearts of the faithful, which after they have been
purged from the weakness of loose thoughts, the crafty lier-
in-wait tries if by any means he may fix his footsteps there ;
but flying from the cliaste spirit, the Devil finds no resting-
place to his mind but in the heart of the wicked ; as it fol-
lows, andfindeth none. Eemig. The Devil supposed he should
have rest for ever among the Gentiles, but it is added, and
findeth none, because when the Son of God appeared in the
mystery of His incarnation, the Gentiles believed. Jerome.
And when they believed on the Lord, the Devil, finding no
place among the nations, said, / ivill retwm into my house
whence I came out ; I have the Jews from whom I formerly
departed. And lohen he is come, he findeth it empty, swept,
and garnished. For the temple of the Jews was empty, and
Jolin 14, had not Christ to dwell therein, He having said, Arise, let us
^'- go hence. Seeing then they had not the protection of Angels,
and were burdened with the useless observances of the Law,
and the traditions of the Pharisees, the Devil returns to his
former dwelling, aud taking to him seven other dsemons, in-
habits it as before. And the last state of that nation is worse
than the first, for they are now possessed by a larger number
of dffimons in blaspheming Jesus Christ in their synagogues,
than they were possessed with in Egypt before they had
knowledge of the Law; for it is one thing to have no belief
that He should come, another not to receive Him when He
is come. A nuraber seven-fold is joined with the Devil,
either because of the sabbath, or from the number of the
Is. 11, 2. Holy Spirit; that as in Isaiah upon tlie bud which comes
from the root of Jesse, seven spirits of virtues are related to
have descended; so on the other hand an equal number of
vices should be poured forth upon the Devil. Beautifully
then are seven spirits said to be taken to him, either because
of the breaking of the sabbath, or because of the heinous
sins which are contrary to the seven gifts of the Holy Spirit.
Chrys. Or, herein He raay be shewing forth their punishment.
As when dseraoniacs have beeu loosed from their infirmity,
if they after become remiss, they draw upon themselves more
grievous illusions, so shall it be among you — before ye were
VKK. 43 — 45. ST. MATTIIEW. 473
possessed by a da^mon, wheu you worshippcd idols, and slew
your sons to dsemous ; yet I forsook you uot, but cast out
that dsemou by the Prophets, aud afterwards came Myself
seekiug to purify you altogether. Since then ye would not
heurken to me, but have falleu into more heinous crime, (as
it is greater wickedness to slay Christ than to slay the Pro-
phets,) therefure ye shuil suffer more heavy calamities. For
what befel them under Vespasian aud Titus, were much
more grievous thau they had sufFered in Egypt, iu Babylon,
and under Autiochus. Aud this iudeed is not all He shews
concerniug them, but also that since they were destitute of
every virtue, they were more fit for the habitation of dsemons
than before. It is reasouable to suppose that these thiugs
were said not to them onlv, but also to us. If after beius:
enlightened and delivered from our former evils, we are
again possessed by the same wickeduess, the puuishment of
these latter sius will be greater than of the first ; as Christ
spake to the paralytic, Behold, thoii art made whole, sin not, JoimS, 14.
lest a worse thing come upon thee. Raban. For wheu auy one
is couverted to the faith, the Devil is cast out of him iu Bap-
tism, who driven thence wauders up and down through the Greg.Mor.
dry places, that is, the hearts of tlie faithfuL Greg. The^'^^"^' '
dry places where uo water is are the hearts of the righteous,
which by the power of discipline are dried from all huraours
of carnal lust. The wet phices are the minds of worldly men,
which the humour of carnal lust fills, and makes watery ; in
such the Devil imprints his footsteps tlie more deeply, inas-
much as in his wanderiugs he comes down upon such hearts
as upon low aud marshy ground. Raban. And returuing to
his house whence he had goue out, he fiitdeth it empty, of good
works through slothfuluess, swept, that is, of its old vices by
Baptism, and garnished with feigned virtues through hypo-
crisy. Aug. So that in these words the Lord siguifies that Au^.
some shall so believe, as not to have strength for the work ^y^Y^s
of coutiuence, aud shall return to the world. He taketh unto
him other seven, is to be understood that when any has fallen
from righteousness, he shall also have hypocrisy. For tlie
lust of the flesh being cast out of its wonted works by peni-
teuce, when it finds not any delights iu which it may rest,
returns the more greedily, and again takes possession of tlie
474 GOSPEL ACCORDING TO CHAP. XII.
soul, if carelessness has ensued, and tliere has not been in-
troduced as the dweller in the cleansed abode the word of
God in sound doctrine. And as he will not only have the
seven vices which are the contraries of the spiritual virtues,
but will hypocritically feign that he has the virtues, there-
fore his old lust, takiug to itself seven other worse, that is,
this seven-fold hypocrisy, returns to him so a« to make the
Greg.Mor. last state of that man worse than the former. Greg. For it
^"' '• often happens that the soul in the commencement of its pro-
gress is lifted up, and prides itself on its virtues, that it opens
an entrance to the adversary who is raging against it, and
who shews himself the inore violent in breaking into it, by
how much he was grieved at being cast out, though but for
a short space.
46. While He yet talked to the people, behold,
His mother and His brethren stood without desiring
to speak with Him.
47. Then one said unto Him, Behold, Thy mother
and Thy brethren stand without, desiring to speak
with Thee.
48. But He answered and said unto him that told
Him, Who is My mother ? and who are My brethren ?
49. And He stretched forth His hand toward
His disciples, and said, Behold My mother and My
brethren !
50. For whosoever shall do the will of My Father
which is in heaven, the same is My brother, and sister,
and rnother.
HiLARY. Because He had spoken all the aforesaid things
in the power of His Father's majesty, therefore the Evan-
geUst proceeds to tell what answer He made to one that
told Him that His mother and His brethren waited for Hira
without ; IVhile He yet spake unto the people, His mother
Aug. de und His brethren stood without desiring to see Him. Aug.
ii^^O ^* ^^^ ^^'® ^^ understand without doubt that this happeued close
upon the foregoing; for He begins to tell it with the words.
VEll. 46 — 50. ST. MATTHEW. 475
And while He yet spake. What cau that yet mean but that
it was at the very time He spake the foregoing things ?
Mark also follows up that which He had said concerning Mark 3,
blasphemy against the Holy Ghost, by saying, And there ^^-
came His mother and His brethren. Luke has not observed
the order of action here, but has placed this earlier as he
happened to recollect it. Jerome. From this is taken one Hieron.
of Helvidius's propositions, ou the ground tliat mention is S?"*".
made in the Gospel of the brethren of the Lord. How, 14, et seq.
says he, are they called brethren of the Lord, if they were
not His brethren? But now it should be known that in
divine Scripture men are said to be brethren iu four diflPerent
ways, by nature, by nation^ by kindred, and by affection.
By nature, as Esau and Jacob. By nation, as all Jews are
called brethren, as in Deuteronomy, Thou shalt not set over Deut. 17,
thee a foreigner who is not thy brother. They are called ^'
brethren by kindred who are of one family, as in Genesis,
Abraham said unto Lot, Let there not be strife hetween Gen. 13, s.
thee and me, for ive are brethren. Also men are called
brethren by affection ; which is of two kinds, special and
geueral. Special, as all Christians are called brethren, as
the Saviour says, Go tell My brethren. General, inasmuch Jolin 20,
as all raen are born of one father, we are bound together
by a tie of consanguinity, as in that, Say unto them that is. gq, 5.
hate you, Ye are our brethreti. I ask then, after which man- ^^'^- ^^X.
ner these are called the Lord's brethren in the Gospel ?
According to nature? But Scripture saith not, neither call-
ing them sons of Mary nor of Joseph. By nation? But it is
absurd that some few out of all the Jews should be called
brethren, seeing that all the Jews that were there might
have thus been called brethren. By affection, either of
a human soi't, or of the Spirit? If that be true, yet how
weie they more His brethren than the Apostles, whom He
mstructed in the inmost mysteries. Or if because they were
meu, aud all men are brethreu, it was foolish to say of them
in particular, Behold, Thy brethren seek Thee. It ouly re-
maius then that they shouhl be His brethren by kindred,
not by affectiou, nor by privilege of natiou, uot by natuie.
Id. But some suspect the brethren of the Lord to be sons of Hieron.
Joseph by another wife, following the idle faucies of apo- '" ^'^'^-
476 GOSPEL ACCORUING TO CHAP. XII.
cryphal writers^ who have coined a certain woman called
Esca. But we understand by the brethren of the Lord, not
the sons of Joseph, but cousins of the Saviour, sons of a sister
of Mary, an aunt of our Lord, who is said to be the mother
Maik 6,3. of James the Less, and Joseph, and Jude, wbom in another
place of the Gospel we find called the brethren of the Lord.
And that cousins are called brethren, appears from every
Chrys. part of Scripture. Chrys. But mark the loftiness of His
^1°™' brethren-''; when they should have come in and hearkened
with the crowd, or if they would uot this, to have waited the
end of His speech, and then to have approached Him — they
on the contrary call Him out to them, and do this before
the multitude, therein shewing their superabundant love of
honour, and also, that with all authority they lay their com-
mands upon Christ. This the Evaugelist covertly hints when
he says, While He yet spake ; as much as to say, Was there
no other time? But what did they seek to say? Was it
aught of the dogmas of truth? then should they have
brought it forth before all, that all might profit thereby.
But if of other things that concerned theraselves alone, they
should not have called Him in such haste, whence it is plain
Aug. de that they did this out of vaiuglory. Aug, But whatever
^'^^' ^L mav be decided concerning these brethren, vet concerning
Grat. 3o. •' ° * , .
the holy Yirgin Mary, (for the honour of Christ,) when sm
in her is in question, I would not have it brought iuto
doubt. Eor from this only we might know that more abuu-
daut grace was couferred upon her that she should overconie
sin on all sides, because she merited to conceive aud briug
fortli Him Who it is clear had no siu. It foUows; Theri
said one unto Him, Behold Thy mother and Thy brethren
stand without seekiny Thee. Jekome. He that delivers tliis
message, seems to me not to do it casually and without
meaniug, but as setting a snare for Him, whether He would
prefer flesh and blood to the spiritual work ; and thus the
Lord refused to go out, uot because He disowned His mother
and His brethren, but that He might confound him that had
laid this snare for Him. Chrys. For He said not, Go aud
say unto her, She is not My mother, but continues His dis-
course to him that had brought Him word; as it foUows;
* The text of S. Chrys. has opa yovv koX avTris koI iKiivm ttjp anovoiav.
VER. 46 — 50. ST. MATTHEW. 477
But He answered and said unto him that told Him, Who is
My mother ? and ivho are My brethren ? Hilary. Aud He
cannot be held to have thought meanly of His mother,
seeing that in His passion He evinced the most extreme
carefidness for her. Chkys. But had He desired to disowa
His mother, He would have done it at the time when the
Jews cast His birth in His teeth. Jerome. He did not
then, as Marcion and Manichseus say, disown His mother,
so as to be thought to be born of a phantasm, but He pre-
ferred His Apostles to His kindred, that we also in a com-
parison of our affections should set the spirit before the
flesli. Ambrose. Nor does He overthrow the duty of fih'al Ambms:.
submission, which is conveyed in the command, Honour thy ^" ^'^'
father and thy mother, but shews that He owes more to the Ex.20, 12.
mysteries andrehitionship of His Father, than of His mother;
as it follows, And stretching out His hand to His disciples,
He said, Behold 3Iy mother and My brethren. Gregory. Greg.
The Lord deigned to call faithful disciples His brethren, f?""!:."^.-,
*= ^ ' Ev. 111. 2.
saying, Go, tell My brethren. Since then a man may be
raade a brother of the Lord by coming to the faith, it shoukl
be enquired how one may become also His raother. Be it
known by us then, that he that by believing is raade brother
or sister of Christ, becomes His mother by preaching; for
in pouring Hira into the heart of the hearer, he may be said
to beget the Lord ; and he is made the Lord's mother, when
by his word love of the Lord is begotten in the mind of his
neighbour. Chrys. And besides what has been said, He
taught also somewhat mcre, naraely, that we should not
neglect virtue relyiug on any kindred. For if it profited
His mother nothing that she was such, if she had not had
virtue, who is there that shall be saved bv His kindred ?
For there is one only nobility, to do the will of God, and
therefore it follows, Whoso shall do the will of My Father
which is in heaven, the same is My brother, and sister, and
mother. Manv women have blessed that holv Virgin and
her womb, and have desired to be made such raothers.
What is it then that hinders? Behold, He hath set before
you a broad way, and not women only, but men likewise,
may become the raother of God. Jerome. Let us also
expound in another way. The Saviour is speaking to the
478 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. XII.
multitude — that is, He teaches the Gentiles the inward mys-
teries ; His mother and His brethren, that is the synagogue
and the Jewish people, stand without. Hilary. Although
they had like the rest power to come in, yet they abstain
Johnl,il. frora all approach to Him, for He came unto His own, and
Greg. His own received Him not. Gregory. Thus also His mother
sup. .^ declared to stand without, as though she was not acknow-
ledged, because the synagogue is therefore not acknowledged
by its Author, because it held to the observance of the
Law, and having lost the spiritual discernment thereof, kept
itself without to guard the letter. Jerome. And when they
shall have asked and enquired, and sent a messenger, they
shall receive for answer, that their will is free, and that they
can enter in, if they will believe.
CHAP. XIII.
1 . The same day went Jesus out of the house, and
sat by the sea side.
2. And great multitudes were gathered together
unto Him, so that He went into a ship, and sat ; and
the whole multitude stood on the shore.
3. And He spake many things nnto them in para-
bles, saying, Behold, a sower went forth to sow ;
4. And when he sow^ed, some seeds fell by the way
side, and the fowls came and devoured them up :
5. Some fell upon stony places, where they had
not much earth : and forthwith they sprung up,
because tliey had no deepness of earth :
6. And when the sun was up, they were scorched ;
and because they had no root they withered away.
7. And some fell among thorns ; and the thorns
sprung up, and choked them :
8. But other fell into good ground, and brought
forth fruit, some an hundredfold, some sixtyfold,
some thirtyfold.
9. Who hath ears to hear, let him hear.
Chrys. When He had rebuked him that told Him of His
mother and His brethren, He then did according to their
request ; He departed out of the house, having first corrected
His brethren for their weak desire of vainglory; He then
paid the honour due to His mother, as it is said, The sanie
day Jesus xvent forth out of the house, and sat doivn hij the
480 GOSPEL ACCORDING TO CHAP. XIII.
Aug. de sea side. Aug. By the words, The same day, he sufficiently
ii.°4l. ^ shews that these things either followed immediately upon
what had gone before, or that many things could not have
intervened ; unless indeed ' days' here after the Scripture
manner signifies a period. Raban. For not only the Lord's
words and actions, but His journeyings also, and the places
in which He works His mighty works and preaches, are fuh
of heavenly sacraments. After the discourse held in the
house, wherein with wicked blasphemy He had been said
to have a deemon, He went out and taught by the sea, to
signify that having left Judsea because of their sinful un-
belief, He would pass to the salvation of the Geutiles. For
the hearts of the Gentiles, long proud and unbelieving, are
rightly likened to the swelling and bitter waves of the sea.
And who knows not that Judoea was by faith the house of
the Lord. Jerome. For it must be considered, that the
multitude could not enter into the house to Jesus, nor be
there where the Apostles beard mysteries; therefoi-e the
Lord in mercy to them departed out of the house, and sat
near the sea of this world, that great numbers might be
gathered to Him, and that they might hear on the sea shore
what they were not worthy to hear within ; And great
multitudes were gathered unto Him, so that He went into
a ship, and sat doivn, and all the peopte stood on the shore.
Chrys. The Evangelist did not relate this without a pur-
pose, but that he might shew the Lord's will therein, who
desired so to place the people that He should have none
behind Him^ but all should be before His face. Hilary.
There is moreover a reason in the subject of His discourse
why the Lord should sit in the ship, and the multitude stand
on the shore. For He was about to speak in parables, and
by this action signifies that they who were without the
Church could have no understanding of the Divine Word.
The ship offers a type of the Church, within which the word
of life is placed, and is preached to those without, and who
as being barren sand cannot understand it. Jerome. Jesus
is in the midst of the waves ; He is beaten to and fro by the
waves, and, secure in His majesty, causes His vessel to come
nigh the land, that the people not being in danger, not being
surrounded by temptations which they could not endure,
VER. 1 9. ST. MATTHEW. 481
might stand on the shore with a firm step, to hear what was
said. Raban. Or, that He went into a ship aud sat on the
sea, signifies that Christ by faith should enter into the hearts
of the Gentiles, and should gather together the Church in
the sea, that is in the midst of the natious that spake against
Hira. And the crowd that stood on the sea shore, neither in
the ship nor in the sea, offers a figure of those that receive
the word of God, and are by faith separated from the sea,
that is from the reprobate, but are not yet imbued with
heavenly mysteries. It follows ; And He spake many things
unto them in parables. Chrys. He had not done thus on
the mount ; He had not framed His discourse by parables.
For there were the multitudes only, and a mixed crowd ;
but here the Scribes and Pliarisees. But He speaks in
parables not for this reason only, but to make His sayings
plainer, and fix them more fully iu the memory, by bringing
things before the eyes. Jerome. And it is to be noted, that
He spake not all things to them in parables, but many
ihings, for had He spoken all things in parables, the people
would have departed without benefit. He mingles things
plain with things dark, that by those things which they
understand they may be incited to get knowledge of the
things they understand not. The multitude also is not of
one opinion, but of divers wills in divers matters, whence
He speaks to them in many parables, that each according
to their several dispositions may receive some portion of His
teaching. Chrys. He first sets forth a parable to make
His hearers more attentive; and because He was about to
speak enigmatically, He attracts the attention by this first
parable, saying, Beholcl, a soiver ivent forth to soio his seed.
Jerome. By this sower is typified the Sou of God, who sows
among the people the word of the Father. Chrys. Whence
then went out He who is every where present, and how went
He out ? ISIot in place ; but by His incarnation being brought
nearer to us by the garb of the flesh. Forasmuch as we be-
cause of our sins could not enter in unto Him, He therefore
came forth to us, Raban. Or, He wentforth, when having
left Judea, He passed by the Apostles to the Gentiles. Jerome.
Or, He was within while He was yet in the house, and spake
sacraments to His disciples. He went therefore forth frora
VOL. I. PT. II. 3 I
482 GOSPEL ACCORDING TO CHAP. XIII.
the house, that He might sow seed among the multitudes.
Chrys. When you hear the words, the sower ivent out to sow,
do not suppose that is a tautology. For the sower goes out
oftentimes for other ends; as, to break up the ground, to
pluck up noxious weeds, to root up thorns, or perform any
other species of iudustry, but this man went forth to sow.
What then becomes of that seed ? three parts of it perish,
and one is preserved ; but not all in the same manner, but
with a certain difference, as it follows, Jnd as he sowed, some
fell by the wayside. Jerome, This parable Valentinus lays
hold of to establish his heresy, bringing in three different
natures ; the spiritual, the natural or the animal, and the
earthly. But there are here four named, one by the wayside,
one stony, one thorny, and a fourth the good ground. Chrys.
Next, how is it according to reason to sow seed among
thorns, or on stony ground, or by the wayside ? Indeed in
the material seed and soil of this world it would not be
reasonable ; for it is impossible that rock should become soiL
or that the way should not be the way, or that thorns should
not be thorns. But with minds and doctrines it is otherwise ;
there it is possible that the rock be made rich soil, that the
way should be no more trodden upon, and that the thorns
should be extirpated. That the most part of the seed theu
perishedj came not of him that sowed, but of the soil that
received it, that is the mind. For Ile that sowed put no
difference between rich and poor, wise or foolish, but spoke
to all alike ; filling up His own part, though foreseeing all
Is. 5, 4. things that should come to pass, so that He might say, What
ought I to have done that I have not done ? He does not pro-
nounce sentence upon them openly and say, this the indolent
received and have lost it, this the rich and have choked it,
this the careless and have lost it, because He would not
harshly reprove them, that He might not ahenate them alto-
gether. By this parable also He iustructs His disciples, that
though the greater part of those that heard them were such
as perished, yet that they should not therefore be remiss;
for the Lord Himself who foresaw all things, did not on this
account desist from sowing. Jerome. Note that this is the
first parable that has been given with its interpretation, and
we must beware where the Lord expounds His own teach-
VER. 10 17. ST. MATTHKW. 483
ings, that we do not presume to understand any thing either
more or less, or any way otherwise than as so expounded by
Him. E-ABAN. But those things which He silently lelt to
our understanding, should be sliortly noticed. The wayside
is the raind trodden and hardened by the continual passage
of evil thoughts; the rock, the hardness of the self-willed
mind ; the good soil, the gentleness of tlie obedient mind ;
the sun, the heat of a raging persecution. The depth of
soil, is the honesty of a mind trained by heavenly disciphne.
But in thus expounding them we should add, that the same
things are not always put in one and the same allegorical
signification. Jerome. And we are excited to the uuder-
standing of His words, by the advice which follows, He
that hath ears to hear, let him hear. Hemig, These ears to
hear, are ears of the mind, to understand namely and do
those things which are commanded.
10. And the disciples came, and said unto Him,
Why speakest Thou unto them in parables ?
11. He answered and said unto them, Because it is
given unto you to know the mysteries of the kingdom
of heaven, but to them it is not given.
12. For whosoever hath, to him shall be given,
and he shall have more abundance : but whosoever
hath not, from him shall be taken away even that he
hath.
13. Therefore speak I to them in parables : be-
cause they seeing see not ; and hearing they hear
not, neither do they understand.
14. And in them is fulfilled the prophecy of Esaias,
which saith, By hearing ye shall hear, and shall not
understand ; and seeing ye shall see, and shail not
perceive :
15. For this people's heart is waxed gross, and
their ears are dull of hearing, and their eyes they
have closed : lest at any time they should see with
their eyes, and hear with their ears, and should under-
2 I 2
484 GOSPEL ACCORDTNG TO CHAP, XIII.
stand with their heart, and should be eonverted, and
I should heal them.
16. But blessed are your eyes, for they see: and
your ears, for they hear.
17. For verily I say unto you, That many prophets
and righteous men have desired to see those things
which ye see, and have not seen them ; and to hear
those things which ye hear, and have not heard them.
Giiss. ap. Gloss. The disciples understanding that the things which
were spoken by the Lord to the people were obscure, desired
to hint to Him that He should not speak in parables to them.
And His disciples came to Him, and said, Why speakest Thou
Chrys. to them in parables ? Chrys. Wherein it is worthy adrai-
om. X V. j.a(;iQjj^ ^jjjj^ ^jjg disciples who (Jesire to learn of Him, know
when they ought to ask Him, for they do not this before the
raultitude. This Matthew declares, when he says, And they
Mark 4, came to Ilim ; and Mark raore expressly says, that they eame
to Him when He ivas alone. Jerome. We must enquire how
they could come to Him at that time when Jesus was sitting
in the ship; we may understand that they had at the first
entered into the ship, and standing there, made this enquiry
of Him. Hemig. The Evangehst therefore says, came to him,
to express that they eagerly enquired of Him ; or they might
indeed approach Him bodily, though the space between them
was small. Chrys. And observe moreover their goodness,
how great their thought for others, that they enquire about
what concerns others, before what relates to themselves. For
they say not, ' Why speakest Thou to us in parables?' but
to them. And He atiswered and said unto them, Because it
is given to you to hioiv the mystery of the kingdom of heaven.
Remig. To you, I say, who adhere to Me, and beheve in Me.
By the mystery of the kingdom of heaven, He intends the
Gospel doctrine. To them, that is, to thera that are without,
and who would not believe on Him, the Scribes namely and
Pharisees, and to the rest who continue in unbelief, it is not
given. Let us then, with the disciples, come unto the Lord
with a pure heart, that He may think us worthy to interpret
Deut to us the evaiigehc teachingr; according to that, They who
33,3. "^ "' te . ./
VER. 10 — 17. ST. MATTHEW. 485
draw near to His feet shall receive of His doctrine. Chrys.
In saying this^ He does not imply any necessity or fate, but
shews at once^ that they, to whom it is not given, are the
cause of all their own miseries, and yet that the knowledge
of the Divine mysteries is the gift of God, and a grace given
frora above. Yet this does not destroy free will, as is mani-
fest from what follows ; for to prevent that either these should
despair, or those be remiss, when they hear that to you it is
given, He shews that the begiuning of all lays with ourselves,
and then He adds, For whoso hath, to him shall be given, and
he shall abound; and ivhoso hath not,from him shall be taken
what he hath. As much as to say, Whoso has the desire
and the zeal, to him shall be given all those things which
are of God; but whoso lacketh these, and does not con-
tribute that part that pertains to him, to him neither are
the things which are of God given, but even those things that
he hath are takeu from him ; not because God takes theni
away, but because he hath made himself uuwortliy of those
that he has. "Wherefore we also, if we see any hearkening care-
lessly, and having exhorted him to attend, he do not heed
us, let U3 be silent; for should we persevere in urging him,
his slothfulness will be the more charged against him. But
him that is zealous to learn, we draw onwards, pouring forth
many things. And He well said according to another Evan-
gelist, That which he seemeth to have ; for, in truth, he has Luke 8,
18
not even that he has. Remig. He that has a desire to read,
shall have given to him power to understand, aud wlioso has
not desire to read, that understanding which by the bounty
of nature he seems to have, even that shall be taken from him.
Or, whoso has charity, to him shall be given the other vir-
tues also ; and from him who has not charity, the other vir-
tues bkewise shall be taken away, for without charity there
can be nothing good. Jerome. Or, To the Apostles who be-
lieve in Christ there is given, but from the Jews who believed
not on the Son of God there is taken away, even whatever
good they might seem to have by nature. For they cannot
understand any thing with wisdom, seeing they have uot the
head of wisdom. Hilary. For the Jews not having faith, have
lost also the Law which they had ; and Gospel faith has the
perfect gift, inasmuch as if received it enriches with new fruit.
486 GOSPEL ACCORDING TO CHAP. XIll.
if rejected it subtracts from the riches of ancient possession.
Chrys. But tbat what He had said might be made more
manifest He adds, Therefore speak I unto tliem in parables,
because seeing they see not, and hearing they hear not, neither
do they understand. Had this been a natural blindness, He
ought to have opened their eyes ; but forasrauch as it is volun-
tary, therefore He said not simply, ' They see not/ but, See-
ing they see not. For they had seen the dsemons going out,
and they said, Se casts out dcemons by Beelzebub ; they
John9,]6. heard that He drew all men to God, and they say, This
man is not of God. Therefore because they spake the very
contrary to what they saw and heard, to see and to hear
is taken from them ; for they profit nothing, but rather fall
under judgraent. For this reason He spake to them at first
not in parables, but with much clearness ; but because they
perverted all they saw and heard, He now speaks in parables.
E/EMiG. And it should be noted, that not only what He spake,
but also what He did, were parables, that is, signs of thiugs
spiritual, which He clearly shews when He says, That seeing
they fuay not see ; but words are heard and not seen. Jerome.
This He says of those who were standing on the shore, and
separated from Jesus, and who because of the dashing of
the waves heard not distinctly what was said. Chrys. And
that they should not say, He slanders us as an eneray, He
briugs forward the Propliet declaring the same opinion, as
it follows, That there might be fulfilled in them the prophecy
Is. 6, 9 of Isaiah, who said, With the hearing ye shall hear and shall
not understand, and seeing ye shall see and shall not behold.
Gloss. Gloss. That is; With the hearing ye sliall hear words, but
iion occ. gi^^ij ^^^ understand the hidden meaning of those words ;
seeing ye shall see My flesh indeed, but shall not disceru
the divinity. Chrys. This He said because they had taken
away their own sight and hearing, shutting their eyes, and
hardening their hearts. For not only did they not hear
at all, but they heard obtusely, as it follows, The heart of
this people is waxed gross, and they have heard hardly with
their ears. Raban. The heart of the Jews is made gross
with the grossness of wickedness, aud through the abund-
ance of their sins they hear hardly the Lord's words, because
they have received thera ungratefully. Jerome. And that
V'ER. 10 — 17. ST. MATTHEW. 487
we should not suppose that this grossness of the heart and
hcaviness of the ears is of nature, and not of choice, He
adds the fruit of their own wilfuluess, For they have shitt
their eyes. Chrys. Herein He points out how extreme
their wickedness, how determined their aversion. Again to
draw them towards Him, He adds, And he converted, and
I should heal them; which shews that if they would be con-
verted, they should be healed. As if one shoukl say, If he
would ask me I would immediately forgive him, this would
point out how he might be reconciled ; so here when Ile
says, Lest they should be converted and I should heal them,
He shews that it vvas possible they should be converted, and
haviug done penitence should be saved. Aug. Otherwise ; Autj.
They have shut their eyes lest they should see with their -^[^.
eyes, that is, themselves were the cause that God shut their q. 14.
eyes. For another Evangehst says, He hath blinded their
eyes. But is this to the end that they shoukl never see?
Or that they should not see so much as this, that becoming
discontent with their own bhndness and bewaihug them-
selves, should so be hurabled, and moved to confession of
their sins and pious seeking after God. For Mark thus ex-
presses the same thing, Lest they should be converted, and
their sins should be forgiven them. From which we learn,
that by their sins they deserved not to understand ; and that
yet this was allowed them in mercy that they should con-
fess their sins, and shoukl turn, and so merit to be for-
given. But when John relating this expresses it thus, There- John 12,
fore they could not believe because Esaias said again, He
hath blinded their eyes and hardened iheir heart, that they
should not see with their eyes and understand with their
heart, and be converted, and I should heal them, this seems
to be opposed to this interpretatiou, and to compel us to
take what is here said, Lest they should see ivith thtir eyes,
not as though they might corae to see after this fasliion,
but that they should never see at all; for he says it plainly,
That they should not see with their eyes. And that he says,
Therefore they could not believe, sufficiently shews that the
blindness was not iuflicted, to the end that moved thereby,
and grieving that they understood not, they should be con-
verted thi^ough penitence ; for that they could not, unless
488 GOSPEL ACCORDING TO CHAP. XIII.
they had first believed, and by believing had been converted,
and by conversion had been healed, and having been healed
understood ; but it ratlier shews that they were therefore
bhnded that they should not believe. For he speaks raost
clearly, Therefore they could not believe. But if it be so,
who would not rise up in defence of the Jews, and pro-
nounce them to be free from all blame for their unbelief?
For, Therefore they could not believe because He hath blinded
their eyes. But because we must rather believe God to be
without fault, we are driven to confess that by some other
sins they had thus deserved to be blinded, and that indeed
this blinding prevented them from beheving ; for the words
of John are these, They could not believe, because that Esaias
said again, He hath blinded their eyes. It is in vain then to
endeavour to understand it that they were therefore bhnded
that they should be converted ; seeing they could not be
converted because they beheved not ; and they could not
believe because they were bhnded. Or perhaps we should
not say amiss thus — that some of the Jews were capable of
being healed, but that being puffed up with so great swelhng
pride, it was good for them at first that they should not
beheve, that they might understand the Lord speaking in
parables, which if they did not understand they would not
beheve ; and thus not believing on Him, they together with
the rest who were past hope wucified Him ; and at length
after His resurrection, they were converted, when humbled
by the guilt of His death they loved Him the more because
of the heavy guilt which had been forgiven them ; for their
so great pride needed such an humihation to overcorae it.
This might indeed be thought an inconsistent explauation,
Acts2, 37. did we not plainly read in the Acts of the Apostles that thus
it was. This then that John says, Therefore they could not
believe, because He hath blinded their eyes that they should
not see, is not repugnant to our holding that they were there-
fore bhnded that they should be converted ; that is to say,
that the Lord's meaning was therefore purposely clothed in
the obscurities of parables, that after His resurrection they
might turn them to wisdom with a raore healthy peniteuce.
For by reason of the darkness of His discourse, they being
bhnded did not understand the Lord's sayings, and not
VER. 10 — 17. ST. MAITHEW. 489
understanding them, they did not believe on Him, and not
beheving on Him they crucified Him ; thus after His resur-
rection, terrified by the miracles that were wrought in His
name, they had the greater compunction for their great sin,
and were more prostrated in penitence ; and accordingly
after indulgence granted they turned to obedience with
a more ardent affection. Notwithstanding, some there were
to whom this bhnding profited not to conversion. E,E]\iig.
In all the clauses the Avord ' not ' must be understood ; thus ;
That they should not see with their eyes, and should not
hear with their ears, and should not understand with their
heart, and should not be converted, and I should heal them.
Gloss. So then the eyes of them that see, and will not be- Gloss. ap.
lieve, are miserable, but your eyes are blessed ; whence it ^"^*^''"-
follows ; Blessed are yuur eyes, for they see, ancl your ears,
for they hear. Jerome. If we had not read above that in-
vitation to His hearers to understand, wheu the Saviour said,
He that hath ears to hear let him hear, we might here sup-
pose that the eyes and ears Avhich are now blessed are those
of the body. But I think that those eyes are blessed which
can discern Chrisfs sacraments, and those ears of which
Isaiali speaks, The Lord hath given me an ear. Gloss. The is. 50, 4.
mind is called an eye, because it is intently directed upon Gloss. ord
what is set before it to understand it ; and an ear, because
it learns from the teaching of auother, Hilary. Or, He
is speaking of the blessedness of the ApostoUc times, to
whose eyes and ears it was permitted to see and to hear
the salvation of God, many Prophets and just men having
desired to see and to hear that Avhich was destined to be iu
the fulness of times ; whence it follows ; Verily I say unto
you, that many Prophets and just men have desired to see
the things that ye see, and to hear the things that ye hear,
and have not heard them. Jerome. Tliis place seems to be
coutradicted by what is said elsewhere. Abraham 7'ejoiced Jolm 8, 5G
to see My day, and he saiv it, and luas glad. Haban. Also
Isaiah and Micah, and many other Prophets, saw the glory
of the Lord ; and were thence called ' seers.' Jerome. But
He said not, * The Prophets aud the just men,' but mamj ; for
out of the whole number, it may be that some saw, aud others
saw not. But as this is a perilous interpretation, that we
scimmi.
490 GOSPEL ACCORDING TO CHAP. XITI.
should seem to be making a distinction betweeu tbe merits
of the saints, at least as far as the degree of their faith
in Christ, therefore we may suppose that Abraham saw in
enigma, and not in substance. But ye have truly present
with you, and hold, your Lord, enquiring of Him at your
oonve- will, and eatiug with Him\ Chrys. These things then which
the Apostles saw and heard, are such as His presence, His
voice, His teaching. And in this He sets them before not
the evil only, but even before the good, pronouncing them
more blessed than even the righteous men of old. For they
saw not only what the Jews saw not, but also what the
righteous men and Prophets desired to see, and had not
seen. For they had beheld these things only by faith, but
tliese by sight, and even yet more clearly. You see how
He identifies the Old Testament with the New, for had the
Prophets been the servants of any strange or hostile Deity,
they would not have desired to see Christ.
18. Hear ye therefore the parable of the sower,
19. When any one heareth the word of the king-
dom, and understandeth it not, then cometh the
wicked one, and catcheth away that which was sown
in his heart. This is he which received seed by the
w^ay side.
20. But he that received the seed into stony places,
the same is he that heareth the word, and anon with
joy receiveth it;
21. Yet hath he not root in himself, but dureth for
a while : for when tribulation or persecution ariseth
because of tlie word, by and by he is offended.
22. He also that received seed among the thorns
is he that heareth the ^vord ; and the care of this
world, and the deceitfulness of riches, choke the
word, and he becometh unfruitful.
23. But he that received seed into the good ground
is he that heareth the word, and understandeth it ;
wdiich also beareth fruit, and bringeth forth, some an
hundredfold, some sixty, some thirty.
VER. 18 — 23. ST. MATTHEW. 491
Gloss. He had said above, that it was not given to the Gloss. ap.
Jews to know the kingdora of God, but to the Apostles, and "^'^''"-
therefore Ile now coucludes, saying, Hear ye therefore the
parable of the sower, ye to whom are comrnitted the mys-
teries of heaven. Aug. It is certain that the Lord spoke Aug. de
the things which the Evangelist has recorded ; but what [^{'^"■iij*^,
the Lord spake was a parable, in which it is never required
that the things contained should have actually taken place.
Gloss. He proceeds then expounding the parable ; Every gIoss. ap.
man who hears the word of the kingdom, that is, My preach- Anselm.
ing which avails to the acquiring the kingdom of heaven,
and understandeth it not ; how he understands it not, is ex-
plained by, for the evil one — that is the Devil — cometh and
taketh away that ivhich is sown in his heart ; every such man
is that which is soivn by the way side. And note that that
which is sown, is taken in different senses ; for the seed is
that which is sown, and the field is that which is sown, both
of which are found here. For wliere He says carrieth away
fhat which is soivn, we must understand it of the seed ; that
which follows, is sown by the way side, is to be understood
not of the seed, but of the place of the seed, that is, of the
man, who is as it were the field sown by the seed of the
Divine word. Remig. In these words the Lord explains
what tlie seed is, to wit, the word of the kingdom, that is of
the Gospel teaching. For there are some that receive the
word of the Lord with no devotion of heart, and so that seed
of God's word which is sown in their heart, is by dsemons
straightway carried off, as it were the seed dropped by the
way side. It follows, That which is sown upon the rock,
is he that heareth the word, ^c. For the seed or word of
God, which is sown in the rock, that is, in the hard and
imtamed heart, can bring forth no fruit, inasmuch as its
hardness is great, and its desire of heavenly thiugs small;
and because of this great hardness, it has no root in itself.
Jerome. Note that which is said, is straightway offended.
There is then some difference between him who, by many
tribulations and torments, is driven to deny Christ, and him
who at the first persecution is offended, and falls away, of
Avhich He proceeds to speak, That ivhich is sown among
thorns. To me He seems here to express figuratively that
493 GOSPEL ACCORDIjSG to chap. xni.
Gen.3,18. wliich was said literally to Adara; Amidst briers and thorns
thou shalt eat thy bread, that he that has given himself up
to the delights and the cares of this world, eats heavenly
bread and the true food among thorns. Raban. Rightly
are they called thorns, because they lacerate the soul by the
prickings of thought, and do not suffer it to bring forth the
spiritual fruit of virtue. Jerome. And it is elegantly added,
The deceitfulness of riches choke the word ; for riches are
treacherous, pi^omising one thiug and doing another. The
tenure of them is slippery as they are borne hither and
thither, and with uncertain step forsake those that have
them, or revive those that have thera not. Whence the
Lord asserts, that rich men hardly enter into the kingdom
of heaven, because their riches choke the word of God, aud
relax the strength of their virtues. Remig. And it should
be known, that in these three sorts of bad soil are compre-
hended all who cau hear the word of God, and yet have not
strength to bring it forth unto salvation. The Gentiles are
excepted, who were not worthy even to hear it. It follows,
That ivhich is sown on the good yround. The good ground is
the faithful conscience of the elect, or tlie spirit of the saints
which receives the word of God with joy and desire and
devotion of heart, and manfully retains it amid prosperous
and adverse circumstances, and brings it forth in fruit ; as
it follows, And brings forth fruit, some a hundred-fold, some
sixtij-fold, some thirty-fold. Jerome. And it is to be noted,
that as in the bad ground there were three degrees of dif-
ference, to wit, that by the way side, the stony and the
thorny ground ; so in the good soil there is a three-fold
difference, the hundred-fold, the sixty-fold, and the thirty-
fold. And in this as in that, not the substance but the will
is changed, and the hearts as well of tlie unbeHeviug as
the believing receive seed ; as in the first case He said,
Then cometh the wicked one, and carrieth off that which
is sown in the heart ; and in the second and third case
of the bad soil He said, This is he that heareth the ivord.
So also in the exposition of the good soil, Tlds is he that
heareth the word. Therefore we ought first to hear, then
to understand, and aftcr understanding to bring fortli the
fruits of teaching, either an hundred-fold, or sixty, or thirty.
VER. 18 — 23. ST. MATTHEW. 493
AuG. Sonie think that this is to be understood as though Aug. de
the saints according to the degree of their merits delivered ^'T-j^''''
some thirty, some sixty, some an hundred persons ; and this
they usually suppose will happen on the day of judgment,
not after the judgment. But when this opiuion was ob-
served to encourage men in promising themselves impunity,
because that by this means all might attain to deliverance,
it was answered, that men ought the rather to live well, that
each might be found among those who were to intercede
for the liberation of others, lest these should be found to be
so few that thev should soon have exhausted the number
allotted to thera, aud thus there would remain many uu-
rescued from torment, among whom might be found all such
as in most vain rashness had promised themselves to reap
the fruits of others. Remig. The thirty-fold then is borne
of him who teaches faith in the Holy Trinity ; the sixty-fold
of him who enforces the perfection of good works ; (for in the
number six this world was completed with all its equipments;) Gen. 2, i.
while he bears the hundred-fold who promises eternal life.
For the number one hundred passes from the left hand to
the right ; and by the left hand the present life is denoted,
by the right hand the life to come. Otherwise, the seed of
the word of God brings forth fruit thirty-fold when it begets
good thoughts, sixty-fold when good speech, and an hun-
dred-fold when it brings to the fruit of good works. Atjg. Aug.
Otherwise ; There is fruit an hundred-fold of the martyrs g^ j j)
because of their satiety of life or contempt of death ; a
sixty-fold fruit of virgins, because they rest not warring
against the use of the flesh ; for retirement is allowed to
those of sixty years' age after service in war or in public
business ; and there is a thirty-fold fruit of the wedded,
because theirs is the age of warfare, and their struggle is
the more arduous that they should not be vanquished by
their lusts. Or otherwise ; We must struggle with our love
of temporal goods that reason may be master ; it should
either be so overcome and subject to us, that when it
begins to rise it may be easily repressed, or so extinguished
that it never arises in us at all. Whence it comes to pass,
that death itself is despised for truth's sake, by sorae with
brave endurance, by others with content, and by others with
494 GOSPEL ACCORDING TO CHAP. XITl.
gladness — which three degrees are the three degrees of fruits
of the earth — thirty-fold, sixty-fold, and an hundred-fold.
And in one of these degi'ees must one be fouud at the time
of his death, if any desires to depart well out of this life.
vid. Cyp. Jerome. Or, Thc hundred-fold fruit is to be ascribed to
virgins, the sixty-fold to widows and continent persons, the
Hieron. thirty-fold to chaste wedlock. Id. For the joining together
' ' of the hands, as it were in the soft embrace of a kiss, re-
presents husband and wife. The sixty-fold refers to widows,
who as being set iu narrow circumstances and affliction ars
denoted by the depression of the finger ; for by how much
greater is the difficulty of abstaining from the alhirements
of pleasure once known, so much greater is the reward.
The hundredth number passes from the left to the right,
and by its turning round with the same fingers, not on the
same hand, it expresses the crown of virginity \
24. Another parable put He forth unto them, say-
ing, The kingdom of heaven is hkened unto a man
which sowed good seed in his field :
25. But while men slept, his enemy came and
sowed tares among the wheat, and went his way.
26. But when the blade was sprung up, and brought
forth fruit, then appeared the tares also.
27. So the servants of the householder came and
said unto him, Sir, didst not thou sow good seed in
thy field ; from whence then hath it tares ?
28. He said unto them, An enemy hath done this.
The servants said unto him, Wilt thou then that we
go and gather them up ?
29. But he said, Nay ; lest while ye gather up the
tares, ye root up also the wheat with them.
30. Let both grow together until the harvest :
and in the time of harvest I wiil say to the reapers,
* This alludes to the method of no- tatione,' vol. i. 131. Tlie expression,
tation by the fingers described by Bede, ' atque suos jam dextra computat an-
(with reference to this passage of S. nos,' Juv., will occur immediately to
Jerome,) in his treatise ' De Indigi- the classical reader.
VER. 24 30. ST. MATTHEW. 495
Gather ye together first the tares, and bind them
in bundles to burn them ; but gather the wheat into
my barn.
Chrys. In the foregoing parable the Lord spoke to such Chns.
as do not receive the word of God ; here of those who ^°S""
receive a corrupting seed. This is the contrivance of the
Devil, ever to mix error with truth. Jerome. He set forth
also this other parable, as it were a rich householder refresh-
ing his guests with various meats, that each one according
to the nature of his stomach might find some food adapted
to him. He said not 'a second parable/ but another ; for
had He said ^a second/ we could not have looked for
a third ; but another prepares us for many more. Remig.
Here He calls the Son of God Himself the kingdom of
heaven ; for He saith, The kingdom of heaven is like unto
a man that sowed good seed in his field. Chrys. He then
points out the manner of the DeviFs snares, saying, While
men slept, his enemy came and soived tares in the midst of the
wheat and departed. He here shews that error arose after
truth, as indeed the course of events testifies ; for the false
prophets came after the Prophets, the false apostles after the
Apostles, and Antichrist after Christ, For unless the Devil
sees somewliat to imitate, and some to lay in wait against,
he does not attempt any thing. Therefore because he saw
that this man bears fruit an hundred, this sixty, and this
thirty-fold, and that he was not able to carry off or to choke
that which had taken root, he turns to other iusidious prac-
tices, mixing up his own seed, which is a counterfeit of the
true, and thereby imposes upon such as are prone to be de-
ceived. So the parable speaks, not of another seed, but of
tares which bear a great hkeness to wheat corn. Further,
the mahgnity of the Devil is shewn in this, that he sowed
when all else was completed, that he might do the greater
hurt to the husbandman. Aug. He says, While men slept, Au^.
for while the heads of the Church were abiding in supine- i^"^ftt
ness, and after the Apostles had received the sleep of death, q- H-
then came the Devil and sowed upon the rest those whom
the Lord in His interpretation calls evil children. But we
do well to enquire whether by such are meant heretics, or
496 GOSPEL ACCORDING TO CHAP. XIII.
Catholics who lead evil lives. That He says, that they
were sowii among the wheat^ seems to point out that they
were all of one communion. But forasmuch as He inter-
prets the field to mean uot the Church, but the world, we
may well understand it of the heretics, who in this world
are mingled with the good ; for they who live amiss in the
same faith may better be taken of the chaff than of the
tares, for the chaff has a stem and a root in common
with the grain. While schismatics again may more fitly
be likened to ears that have rotted, or to straws that are
broken, crushed dowu, and cast forth of the field. Indeed
it is not necessary that every heretic or schismatic should be
corporally severed from the Church; for the Church bears
many who do not so publicly defend their false opinions as
to attract the attention of the multitude, which when they
do, then are they expelled. When then the Devil had sown
upon the true Chnrch divers evil errors and false opinions;
that is to say, where Christ's narae had gone before, there
he scattered errors, himself was the rather hidden and
unknown; for He says, And went his way. Though indeed
in this parable, as we learn from His own interpretation, the
Lord may be understood to have signified under the name
of tai-es all stumbling-blocks and such as work iniquity.
Chjiys. In what follows He more particularly draws the
picture of an heretic, in the words, IVhen the blade grew,
and put forth fruit, then appeared the tares also. For
heretics at first keep themselves in the shade ; but' wheu
they have had long license, and when men have held com-
munication with them in discourse, then they poiir forth
Aug. their venom. Aug. Or otherwise ; When a man begins to
i^^Matt. ^^ spiritual, discerning between things, then he begins to
q. 12. see errors; for he judges coucerning whatsoever he hears or
reads, whether it departs from the rule of truth ; but until
Le is perfected in the same spiritual things, he might be dis-
turbed at so many false heresies having existed under the
Christian name, whence it follows, And the servants of the
householder coniing to him, said unto him, Didst thou not sow
good seed in thy field? ivhence then hath it tares? Are
these servants then the same as those wliom He afterwards
calls reapers ? Because in His exposition of the parable, He
VER. 24 30. ST. MATTHEW. 497
expounds the reapers to be the Angels^ and none would dare
to say that the Angels were iguorant who had sowed tares,
we should the rather understand that the faithful are here
intended by the servants. And no wonder if they are also
signified by the good seed ; for the same thing admits of
different likenesses according to its different significations ;
as speaking of Himself He says that He is the door, He is
the shepherd. Remig. They came to the Lord not with the
body, but with the heart, and desire of the soul ; and from
Him they gather that this was done by the craft of the Devil,
whence it foUows, And he saith unto them, An enemy hath
done this. Jerome. The Devil is called a man that is an
enemy because he has ceased to be God ; and in the ninth
Psalm it is written of him, Up, Lord, and let not man have the ver. li).
upper hand. Wherefore let not him sleep that is set over the
Church, lest through his carelessness the enemy should sow
therein tares, that is, the dogmas of the heretics. Chrys. He
is called the enemy on account of the losses he inflicts on
men ; for the assaults of the Devil are made upon us, though
their origin is not iu his enmity towards us, but in his
enmity towards God. Aug. And when the servants of God Aug. ubi
knew that it was the Devil who had contrived this fraud,
whereby when he found that he had no power in open war-
fare against a Master of sucli great name, he had introduced
his fallacies under cover of that name itself, the desire might
readily arise in them to remove such men from out of
human affairs if opportunity should be given them ; but
they first appeal to God's justice whether they should so do ;
The servants said, Wilt thou that we go and gather them
out ? Chrys, Wherein observe the thoughtfulness and affec-
tion of the servants ; they hasten to root up the tares, thus
shewing their anxiety about the good seed; for this is all
to which they look, not that any should be punished, but
that that which is sown should not perish. The Lord's an-
swer foUows, Ajid he saith unto them, Nay. Jerome. For
room for repentance is left, and we are warned that we
should not hastily cut off a brother, since one who is to-day
corrupted with an erroueous dogma, raay grow wiser to-
morrow, and begin to defend the truth ; wherefore it is
added, Lest in gathering together the tares ye root out the
VOL. I. PT. II. 3 K
498 GOSPEL ACCORDING TO CHAP. Xlll.
Aug- wheat also. Aug. Wherein He renders them more patient
in^Matt. and trauquil. For this He says, because good men while
1- ^2- yet weak, have ueed in some things of being mixed up with
bad, either that they may be proved by their means, or that
by comparison with them they may be greatly stimulated
and drawn to a better course. Or perhaps the wheat is de-
clared to be rooted up if the tares should be gathered out
of it, on account of many who though at first tares would
after becorae wheat; yet they would never attain to this
commendable change were they not patiently endured while
they were evil. Thus were they rooted up, that wheat which
they would become in time if spared, would be rooted up
in them. It is then therefore He forbids that such should
be taken away out of this life, lest in the endeavour to
destroy the wicked, those of them should be destroyed
among the rest who woukl turn out good ; aud lest also that
beuefit should be lost to the good which would accrue to
them even against their will from mixing witli the wicked.
But this may be done seasonably when, in the end of all,
there remains no more time for a chauge of life, or of ad-
vancing to the truth by taking opportuuity and comparison
of others' faults ; therefore He adds, Let both grow together
until the harvest, that is, uutii the judgment. Jerome. But
1 Cor. 5, this seems to contradict that command, Put away the evil
from among you. For if the rooting up be forbidden, and
we are to abide in patience till the harvest-time, how are we
to cast forth any from among us? But betweeu wlieat and
tares (which in Latin we call ' loHuni^) so long as it is only
in blade, before the stalk has put forth an ear, there is very
great resemblance, aud none or little difFerence to distin-
guish them by. The Lord theii warns us not to pass a liasty
sentence on an ambiguous word, but to reserve it for His
judgment, that wheu ihe day of judgment shall come, He
may cast forth frora the assembly of the saints no longer on
Aug. suspicion but on raanifest guilt. AuG. For wheu any one of
cont. Ep. ^YiQ number of Christians included iu the Church is found in
Parm. iii. , _ _ . ,
2. such sin as to incur an anathema, this is done, where danger
of schism is not apprehended, with tenderuess, not for his
rooting out, but for his correction. But if he be not con-
scious of his sin, nor correct it by peniteuce, he will of his
13
VER. 24 — 30. ST. MATTHEW. 499
own choice go fortli of tlie Chui^ch and be separated from
her communion ; whence wheu the Lord commauded, Svffer
both to grow together till the harvest, He added the reasou,
saying, Lest when ye ivoiild gather out the tares ye root up
the wheat also. This sufficiently shews, that when that fear
has ceased, and Avhen the safety of the crop is certain, tliat
is, when the crime is known to all, and is acknowledged as
so execrable as to have no defenders, or not such as raight
cause any fear of a schism, then severity of discipline does
not sleep, and its correction of error is so much the more
efficacious as the observance of love had been more carefuh
But when the same infection has spread to a large number
at once, nothing remains but sorrow and groans. Therefure
let a man gently reprove whatever is in his power; what is
not so let him bear with patience, and mourn over with
affection, until He from above shall correct and heal, and
let liim defer till harvest-time to root out the tares and win-
now the chaff. But the multitude of the unrighteous is to
be struck at with a general reproof, whenever there is op-
portunity of saying aught auiong the people; and above all
when any scourge of the Lord from above gives opportunity,
when they feel that they are scourged for their deserts; for
then the calaniity of the hearers opens their ears submis-
sively to the words of their reprover, seeing the heart in
affliction is ever more prone to the groans of coufession
than to the murmurs of resistance. And even when no tri-
bulatiou lays upon them, shoukl occasioii serve, a word of
reproof is usefully spent upon the multitude; for when sepa-
rated it is wont to be fierce, when in a bodv it is wont to
raourn. Chrys. This the Lord spake to forbid any putting
to death. For we ought not to kill an heretic, seeing tliat
so a never-ending war would be introduced iuto the world;
and therefore He says, Lest ye root out with them the wheat
also ; that is, if you draw the sword and put the heretic
to death, it must needs be that manv of the saints wiil
fall with them. Hereby He does not indeed forbid all re-
straint upon heretics, that their freedom of speech should
be cut off, that their synods and their coufessions should
be broken up — but only forbids that they should be put
to death. Aug. This indeed was at first my own opinion, Aug. Ep.
o „ o 93, 17.
<V iV rW
500 GOSPEL ACCORDIKG TO CHAP. XIII.
that no man was to be driven by force into the unity of
Christ ; but he was to be led by discourse, contended with
in controversy, and overcome by argument, that we might
not have men feiofninj? theraselves to be Catholics whora
we knew to be declared heretics, But this opinion of mine
was overcome not by tlie authority of those who contra-
dicted me, but by the examples of those that shewed it in
fact ; for the tenor of those laws in enacting which Princes
serve the Lord in fear, has had such good effect, tbat
already some say, This we desired long ago ; but now
thanks be to God who has made the occasion for us, and
has cut off our pleas of delay. Others say, This we have
long known to be the truth ; but we were held by a kiud
of old habit, thanks be to God who has broken our chains.
Others again ; We knew not that this was true, and had no
desire to learn it, but fear has driven us to give our atten-
tion to it, thanks be to the Lord who has banished our care-
lessness by the spur of terror. Others, We were deterred
from entering in by false rumours, which we should not
have known to be false had we not entered in, and we
should not have entered in had we not been compelled ;
thanks be to God who has broken up our preaching by the
scourge of persecution, and has taught us by experieuce how
empty and false things lying fame had reported concerning
His Church. Others sav, We thought indeed that it was
of no importance in what place we held the faith of Christ ;
but thanks be to the Lord who has gathered us together out
of our division, and has sliewn us that it is consonant to the
unity of God that He should be worshipped in unity. Let
then the Kings of the earth shew themselves the servants of
Aug. Ep. Christ by publishing laws in Christ^s behalf. Id. But who
22. ' is there of you who has any wish that a heretic should
perish, nay, that he should so much as lose aught ? Yet
could the house of David have had peace in no other way,
but by the death of Absalom in that war which he waged
against his father; notwithstanding his father gave strict
commands to his servants that thev should save him ahve
and unhurt, that on his repentance there might be room for
fatherly affection to pardon; what then remained for him
but to mourn over him when lost, and to console his domestic
VER. 24 — 30. ST. MATTHEW. 501
affliction by thc peace ■which it had brought to his kingdom.
Thus our Catholic raother the Church^ when by the loss of
a few she gains manj^, soothes the sorrow of her motherly
heart, healing it by the deliverance of so much people.
Where then is that -vrhich those are accustomed to cry out,
That it is free to all to believe ? Whom hath Christ done
violence to? Whom hath He corapelled? Let them take
the Apostle Paul ; let them acknowledge in him Christ first
compelling and aftervvards teaching; first smiting and after-
wards comforting. And it is wonderful to see him who
entered into the Gospel by the force of a bodily infliction i Cor. 15,
iabouring therein more than all those who are called by ^^-
word only. Why then should not the Church constrain her
lost sons to return to her, when her lost sons constrained
otliers to perish?
Remig. It follows, And in the time of harvest I will say to
the reapers, Gather together first the tares, and bind them in
bundles to burn them. The harvest is the season of reaping
which here designates the day of judgment, in which tlie
good are to be separated from the bad. Chrys. But why
does He say, Gather first the tares ? That the good should
have no fears lest the wheat should be rooted up with them.
Jerome. In that He says that the bundles of tares are to be
cast into the fire, and the wheat gathered into barns, it is
clear that heretics also and hypocrites are to be consumed in
tlie fires of hell, while the saints who are here represented by
the wheat are received into the barns, that is into heavenly
mansions. Aug. It may be asked why He commands more ^^o.
thau oue bundle or heap of tares to be formed ? Perliaps Q"«st.
because of the variety of heretics differing not oulv from q. 12.
the wheat, but also among themselves, each several heresy,
separated from comraunion with all the others, is desig-
nated as a bundle ; and perhaps they may even then begin
to be bound together for burning, when they first sever
themselves from the Catholic communion, and begin to have
their independent church; so that it is the burning aud
not the binding into bundles that will take place at the end
of the world. But were this so, there would not be so many
who would become wise again, and return from error into
the Catholic Church. Wherefore we must understand the
502 GOSPEL ACCORDING TO CHAP. XIIT.
binding into bundles to be what shall come to pass in the
end, that punishment should fall on them not promiscuously,
but in due proportion to the obstinacy and wilfulness of
each separate error. Raban. And it should be noted that,
when Ile says, Soived good seed, He intends that good-will
which is in the elect; when He adds, An enemy came, He
intimates that watch should be kept against him ; when as
the tares grow up, He suffers it patiently, saying, An enemy
hath done this, He recommends to us patience; when He
says, Lest haply in gathering the tares, ^c. He sets us an
example of discretion; when He says, Suffer both to grow
together till the harvest, He teaches us long-suffering; and,
lastly, He inculcates justice, when He says, Bind them into
hundles to burn.
31. Another parable put He forth unto them, say-
ing, The kingdom of heaven is like to a grain of
mustard seed, which a man took, and sowed in his
field:
32. Which indeed is the least of all seeds : but
when it is grown, it is the greatest among herbs, and
becometh a tree, so that the birds of the air come
and lodge in the branches thereof
Chrys. Seeing the Lord had said above that three parts
of the seed perish, and one only is preserved, and of that one
part there is much loss by reason of the tares that are sown
upon it; that none might say, Who then and how many
shall they be that believe ; He reraoves this cause of fear by
the parable of the mustard seed : therefore it is said, Another
parable put He forth unto them, saying, The kingdom of
heaven is llke unto a grain of mustard seed. Jerome. The
kingdom of heaven is the preaching of the Gospel, and the
knowledge of the Scriptures which leads to life, concerning
Matt. 21, which it is said to the Jews, The kingdom of God shall be
taken from you. It is the kingdom of heaven thus under-
Aug. stood which is likened to a grain of mustard seed. Aug.
Ev.Tii." ^ grain of mustard seed may allude to the warmth of faith,
VER. 31, 32. ST. MATTHEW. 503
or to its property as antidote to poison. It follows; Which
a man took and sowed in his field. Jerome. The man
who sows is by most understood to be the Saviour, who
sows the seed in the mind s of believers ; by others the man
himsclf, who sows in his field, that is, in his own heart.
Who indeed is he that soweth, but our own mind and under-
standing, which receiving the grain of preaching, and nurtur-
ing it by the dew of faith, makes it to spriog up in the field
of our own breast ? Which is the least of all seeds. The
Gospel preaching is the least of all the systems of the
schools ; at flrst view it has not even the appearance of
truth, announcing a man as God, God put to death, and pro-
claiming the offence o^ the cross. Compare this teaching
with the dogmas of the Philosophers, with their books, the
splendour of their eloquence, the polish of their style, and
you will see how the seed of the Gospel is the least of all
seeds. Chrys. Or; The seed of the Gospel is the least of
seeds, because the disciples were weaker than the whole of
mankind ; yet forasrauch as there was great might in them,
their preaching spread throughout the whole world, and
therefore it foUows, But ivhen it is groivn it is the greatest
among herbs, that is araong dogmas. Aug. Dogmas are the Aug.
decisious of sects^, the points, that is, that thev have deter- " ' ^"^*
mined. Jerome. For the dogmas of Philosopliers when sectarum.
they have grown up, shew nothing of life or strength, but
watery and insipid they grow into grasses and other greens,
which quickly dry up and wither away. But the Gospel
preaching, though it seem small in its beginning, when sown
in the miud of the hearer, or upon the world, comes up not
a garden herb, but a tree, so that the birds of the air (which
we must suppose to be either the souls of believers or the
Powers of God set free from slavery) come and abide in its
branches. The branches of the Gospel tree which liave
grown of the grain of mustard seed, I suppose to signify the
various dogmas in which each of the birds (as explained
above) takes his rest. Let us then take the wings of the Ps. 55, 6.
dove, that flying aloft we may dwell in the branches of this
tree, and may make ourselves nests of doctrines, and soaring
above earthly things may hasten towards heavenly. Hilary.
Or ; The Lord compares Himself to a grain of mustard seed,
504 GOSPEL ACCORDING TO CHAP. XIII.
sharp to the taste, and the least of all seeds, whose strength
G-eg, is extracted by bruising. Greg. Christ Himself is the grain
^■^'■j of mustard seed, who, planted in the garden of the sepulchre,
grew up a great tree ; He was a grain of seed when He died,
and a tree when He rose again ; a grain of seed in the
humiliation of the flesh, a tree in the power of His majesty.
HiLARY. This grain then when sown in the field, that is,
when seized by the people and delivered to death, and as it
were buried in the ground by a sowing of the body, grew up
beyond the size of all herbs, and exceeded all the glory of
the Prophets. For the preaching of the Prophets was al-
lowed as it were herbs to a sick man; but now the birds
of the air lodge in the branches of the tree. By wliich we
understand the Apostles, who put forth of Chrisfs might,
and overshadowing the world with their boughs, are a tree
to which the Gentiles flee in hope of life, and having been
long tossed by the winds, that is by the spirits of the Devil,
Greg. may have rest in its branches. Greg. The birds lodge in its
u 1 sup. ijranches, when holy souls that raise themselves aloft frora
thoughts of earth on the wings of the virtues, breathe again
from the troubles of this life in their words and comfortings.
33. Another parable spake He unto them ; The
kingdom of heaven is hke unto leaven, which a
woman took, and hid in three measures of meal,
till the whole was leavened.
Chrys. The same thing the Lord sets forth in this para-
ble of the leaven ; as much as to say to His disciples, As
leaven changes into its own kind much wheat-flour, so
shall ye change the whole world. Note here the wisdora
of the Saviour ; He first brings instances from nature,
proving that as the one is possible so is the other. And
He says not simply ' put,' but hid ; as much as to say, So
ye, when ye shall be cast down by your enemies, then ye
shall overcome them. And so leaven is kneaded in, without
being destroyed, but gradually changes all things into its
own nature ; so shall it come to pass with your preaching.
Fear ye not then because I said that many tribulations shall
come upon you, for so shall ye shine forth, and shall over-
9
VER. 33. ST. MATTHEW. 505
come them all. He saj^s, three measures, to signify a great
abundance ; tliat definite number standing for an indefinite
quantity. Jerome. The ' satum' is a kind of measure in
use in Palestine containing one modius and a half. Aug. Aug.
Or, The leaven signifies love, because it causes activity and ev.Ti
fermentation : by the woman He raeans wisdom. By the
three measures He intends either those three things in man,
with the whole heart, with the whole soul, with the whole
mind ; or the three degrees of fruitfulness, the hundred-fold,
the sixty-fold, the thirty-fold ; or those three kinds of men,
Noe, Daniel, and Job. Raban. He says, Until the xvhole
was leavened, because that love implanted in our mind
ought to grow until it changes the whole soul into its own
perfection ; which is begun here, but is completed hereafter.
Jerome. Or otherwise; The woman who takes the leaven
and hides it, seems to me to be the ApostoHc preacliing,
or the Church gathered out of divers nations. She takes
the leaven, that is, the understanding of the Scriptures, and
hides it in three measures of meal, that the three, spirit,
soul, and body, may be brought into one, and may not
diff^er among themselves. Or otherwise ; We read in Plato R. p.
that there are three parts in the soul, reason, anger, and ^^'^^\.
desire; so we also if we have received the evangelic leaven «hv, iTn-
of Holy Scripture, may possess in our reasou prudence, in „5,,^ 0„.
our anger hatred against vice, in our desire love of the Mo^fS"-
virtues, and this will all come to pass by the Evangelic
teaching which our mother Church has held out to us.
I will further mention an interpretation of some ; that the
woman is the Church, who has mingled the faith of man
in three measures of meal, namely, belief in the Father, the
Son, and the Holy Spirit ; which when it has fermented into
one lump, brings us not to a threefold God, but to the know-
ledge of ane Divinity. This is a pious interpretation, but
parables and doubtful solutions of dark things, can never
bestow authority on dogmas. Hilary. Or otherwise; The
Lord compares Himself to leaven ; for leaven is produced
from meal, and communicates the power that it has received
to a heap of its own kiud. The woman, that is the Syna-
gogue, taking this leaven hides it, that is by the sentence
of death; but it working in the three measures of meal,
50G GOSPEL ACCORDING TO CHAP. XIII.
that is equally in the Law, the Prophets, and the Gospels,
niakes all one; so that what the Law ordains, that the
Prophets announce, that is fulfilled in the developements
of the Gospels. But raany, as I remember, have thought
that the three measures refer to the calling of the three
nations, out of Shem, Ham, and Japhet. But I hardly
think that the reason of the thing will allow this inter-
pretation ; for though these three nations have indeed been
called, yet in them Christ is shewn and not hidden, and in
so great a multitude of unbelievers the whole cannot be
said to be leavened.
34. All these things spake Jesus unto the multi-
tude in parables ; and without a parable spake He
not unto them.
35. That it might be fulfilled which w^as spoken
by the Prophet, saying, I will open My mouth in
parables ; I will utter things which have been kept
secret from the foundation of the world.
Chrys. CiiRYs. After thc (bregoing parables, that none might
jjl°i"' think that Christ was bringing forward any thing new,
the Evangelist quotes the Prophet, foreteUing even this His
Mark 4, manncr of preaching: Mark's words are, And with many
such parables spahe He the word unto them, as they were
able to hear it. So marvel not that, in spcaking of the
kingdom, He uses the similitudes of a seed, and of leaven;
for He was discoursing to common men, and who needed
to be led forward bv such aids. Remig. The Greek word
* Parable,' is rendered in Latin ' Simihtude,' by which truth
is explained ; and an image or representation of the reality
is set forth. Jerome. Yet He spoke not in parables to the
disciples, but to the multitude ; and even to this day the
multitude hears in parables; and therefore it is said, And
without a parahle spake He not unto them. Chrys. For
though He had spoken many things not in parables, when
not speaking before the multitudes, yet at this time spake
Aug. He nothing without a parable. Aug. Or, this is said, not
in^Matt. ^^^^^ ^e uttcred nothing in plain words ; but that He
q. 15.
VER. 34, 35. ST. MATTHEW. 507
concluded no one discourse without introducing a parable
in tlie course of it, tliouo^li tlie chief part of the discourse
might consist of matter not figurative. And we may indeed
find. discourses of His parabolical throughout, but none
direct throughout. And by a complete discourse, I mean,
the whole of what He says on any topic that may be
brought before Him by circumstances, before He leaves
it, and passes to a new subject. For sometimes one Evan-
gehst connects what another gives as spoken at different
times ; the writer having in such a case followed not the
order of events, but the order of connexion in his own
memory. The reason why He spake in parables the Evan-
gelist subjoins, saying, That it might be fiilfilled that was
spoken hy the Projihet, saying, / ivill open My mouth in Ps. 78, 2.
parables ; I will utter things kept secret from the founda-
tion of the world. Jerome. This passage is taken from
the seventy-seventh Psalm. I have seen copies which
read, ' by Esaias the Prophet,' instead of what we have
adopted, and what the common text has, by the Prophet.
Remig. From which rcading Porphyry took an objection to
the believers ; Such was your Evangelist's ignorance, that
he imputed to Isaiah what is indeed found in the Psalms.
Jerome. But because the text was not found in Isaiah,
his name was, I suppose, therefore erased by such as had
observed that. But it seems to me that it was first written
thus, 'As was written by Asaph the Prophet, saying;' for
the seventy-seventh Psalm out of which this text is taken
is ascribed to Asaph the Prophet ; and that the copyist not
nnderstanding Asaph, and imputing it to error in tlie ti-an-
scription, substituted the better known name Isaiah. For
it shoukl be known that not David only, but those others
also whose names are set before the Psalms and hymns,
and songs of God, are to be considered prophets, namely
Asaph, Idithum, and Heman the Esraite, and the rest who
are named in Scripture. And so that which is spoken in
the Lord's person, I will open My mouth in parables, if con-
sidered attentively, will be found to be a description of the
departure of Israel out of Egypt, and a relation of all the
wonders contained in the history of Exodus. By which
we learn, that all that is there written may be taken in
508 GOSPEL ACCOTlDmG TO CHAP. Xni.
a figurative way, and contains liidden sacraments ; for this
is -what the Saviour is there made to preface by the words,
Gloss. ap. J iji^iil open My mouth in parahles. Gloss. As though He
' """" ™' had said, I who spoke before by the Prophets, now in My
own person will open My mouth in parables, and will bring
forth out of ]\Iy secret store mysteries which have been
hidden ever since the foundation of the world.
36. Then Jesus sent the multitude away, and went
into the house : and His disciples came unto Him,
saying, Declare unto us the parable of the tares of
the field.
37. He answered and said unto them, He that
soweth the good seed is the Son of man ;
38. The field is the world : the good seed are the
ebildren of the kingdom ; but the tares are the chil-
dren of the wicked one ;
39. The enemy that sowed them is the devil; the
harvest is the end of the world ; and the reapers are
the angels.
40. As therefore the tares are gathered and burned
in the fire ; so shall it be in the end of this world.
41. The Son of man shall send forth His angels,
and they shall gather out of His kingdom all things
that ofFend, and them which do iniquity ;
42. And shall cast them into a furnace of fire :
there shall be wailing and gnashing of teeth.
43. Then shall the righteous shine forth as the sun
in the kingdom of their Father. Who hath ears to
hear, let him hear.
Chrys. The Lord had spoken to the multitude in parables,
that He might induce them to ask Him of their meaning;
yet, though He had spoken so many things in parables, no
man had yet asked Him aught, and therefore He sends
them away ; Then Jesus sent the multitude away, and ivent
into the house. None of the Scribes followed Him here,
VER. 36 — 43. ST. MATTHEW. 509
from wliich it is clear tbat tliey followed Him for no other
purpose thaii that they raight catch Him in His discourse.
Jerome. The Lord sends away the multitude, and enters
the house that His disciples might come to Him and ask
Him privately of those things which the people neither
deserved to hear, nor were ahle. Raban, Figuratively ;
Having sent away the multitude of unquiet Jews, He enters
the Church of the Gentiles, and there expounds to behevers
heavenly sacrameuts, vvhence it foUows, And His disciples
came to Hiin, saying, Explain to iis tlie parahle of the
tares of the field. Chrys. Before, though desirous to
learn, they had feared to ask ; but now they ask freely
and confidently because they had heard, To you it is given
to know the mystery of ihe kingdom of heavtn ; and there-
fore they aslc when alone, not euvying the multitude to
whom it was not so given. They pass over the parables
of the leaven and the mustard-seed as plain ; and ask con-
cerning the parable of the tares, which has some agreemeut
with the foregoing parable coucerning the seed, and shevvs
somewhat more thau that. And accordingly the Lord ex-
pounds it to tliem, as it follovvs, He answered and said
unto them, He that sows the good seed is the Son of man.
E.EM1G. The Lord styles Himself the Son of Man, that iu
that title He might set an example of humility; or perhaps
because it was to come to pass that certain heretics would
deny Him to be really man ; or that through belief in His
Huraanity we raight ascend to knovvledge of His Divinity.
Chrys. The field is the world. Seeiug it is He that sows
His ovvu fiekl, it is plaiu that this present world is His. It
follows, The good seed are the children of the kingdom.
Remig. That is, the saints, and elect men, who are counted
as sous. AuG. The tares the Lord expounds to mean not Aug. cont.
as Manichceus iuterprets, certain spurious parts inserted ^^^^^_ y_
among the true Scriptures, but all the chiklreu of the Evil
one, that is, the imitators of the fraud of the DeviL As it
follows, The tares are the children of the evil one, by whom
He would have us understand all the wicked aud impious.
Id. For all weeds among corn are called tares. It fol- Aug.
lows, The enemy who sowed this is the Devil. Chrys. For ^y";" Jq
tliis is part of the vviles of the Devil, to be ever mixing
510 GOSPEL ACCORDIXG TO CHAP. XIII.
up truth with error. The harvest is the end of the world.
John4,35. In aiiother phice He says, speaking of the Samaritans, Lift
up your eyes, and consider the fields that they are already
Lukel0,2. white for the harvest ; aucl again, The harvest truly is yreat,
hut the labourers are few, in which words He speaks of
the harvest as beiug ah'eady present. How then does He
here speak of it as somethiug yet to come ? Because He
has used the figure of the harvest in two significations ; as
He says there that it is one that soweth, and another that
reapeth; but here it is the sarae who both sows and reaps ;
iudeed there He briugs forward the Prophets, not to dis-
tiuguish them from Himself, but from the Apostles, for
Christ Hinjself by His Prophets sowed among the Jews
and Samaritans. The figure of harvest is thus applied to
two different things. Speaking of first convictiou aud
turniiig to the taith, He calls that the harvest, as that
iu which the whole is accomplished ; but when He en-
quires into the fruits ensuing upon the hearing the word.
of God, then He calls tlie end of the world the harvest, as
here. Remig. By the harvest is deuoted the day of judg-
ment, in which the good are to be separated froni the evil ;
which v^ill be doue by tlie raiuistry of Augels, as it is said
below, that the Son of Mau shall corae to judgment with
His Angels. As tJien the iares ure gathered and burned in
the fire, so shall it be in the end of this world. The Son of
man shall send forth Ilis Anyels, and they shall gather out
of His kingdom all offences, and them which do iniquity.
Aug. de Aug. Out of that kiugdom in which are no offences ? The
XX. 9. ' kingiloui theu is His kiugdom which is iiere, namely, the
Aug. Cliurch. Id. That the tares are first separated, siguifies
Kv.T. 10. ^^^^^ ^y tribulation the wicked shall be separated frora the
righteous; aud tliis is understood to be perforraed by good
Augels, because the good can discharge duties of puuish-
ment with a good spirit, as a judge, or as the Law, but the
wicked cannot fulfil offices of mercy. Chrys. Or we may
understand it of the kiugdom of the heaveuly Ciiurch ; and
then there will be held out hcre a two-fold punishment;
first that they fall froui glory as that is said, And thty shall
gather out of Hls kingdom all offences, to the end, that no
offeuces shouid be sceu iu Uis kingdom ; and then that they
occ.
VER. 44. ST. MATTHEW. 511
are burned. And tliey shall cast them into a furnace offire.
Jerome. The offences are to be referred to the tares. Gloss. Gloss. non
The offences, and, them that do iniquity, are to be distin-
guished as heretics and schismatics ; the offmces referring to
heretics; while by them that do iniquity are to be under-
stood schismatics. Otherwise ; By offences may be under-
stood those that give their neighbour an occasion of falling,
by those that do iniquity all other sinners. E,aban. Observe,
He says, Those that do iniquity, not, those who have done;
because not they who have turned to penitence, but they
only that abide in their sins are to be delivered to eternal
torraents. Chrys. Behold the unspeakable love of God to-
wards men ! He is ready to shew mercy, slow to punish;
when He sows, He sows Himself; when He punishes, Ile
punishes by others, sending His angels to that. It follows,
There shall be weepiny and gnashing of teeth. Hemig. In
these words is shewn the reality of the resurrection of
the body; and further, the twofold pains of hell, extreme
heat, and extrerae cold. And as the offences are referred
to the tares, so the rigliteous are reckoned araong the chil-
dren of the kingdora ; concerning whom it follows, Then
the riyhteous shall shine as the sun in the kingdom of their
Father. For in the present world the light of the saiuts
shines before meu, but after the consummation of all things,
the righteous themselves shall shine as the sun in the king-
dom of their Father. Chrys. Not that they shall not shine
with higher brightness, but because we know no degree of
brightness that surpasses that of the sun, therefore He uses
an example adapted to our understanding. Hemig. That
He says, Then shall they shine, implies that they now shiue
for an example to others, but they shall then shine as the
sun to the praise of God. He that hath ears to ear, let him
hear. Raban. That is, Let him understand who has under-
standing, because all these things are to be understood mys-
tically, and not literally.
44. Again, the kingdom of heaven is like unto
treasure hid in a field ; the which when a man hath
found, he hideth, and for joy thereof goeth and selleth
all that he hath, and buyeth that field.
512 GOSPEL ACCORDING TO CHAP. XIII.
CiiRYS. The foregoiiig parables of the leaven, and the
grain of mustard-seed, are referred to the power of the
Gospel preaching, which has subdued the whole world ; in
order to shew its value and splendour, He now puts forth
parables concerning a pearl and a treasure, saying, The
kingdom of heaven is like unto treasure hid in the field. For
the Gospel preaching is hidden in this world; and if you
do not sell your all you will not purchaseit; and this
you ought to do with joy ; wherefore it foUows, ivhich when
a man hath found he hideth it. Hilary. This treasure is
iudeed found without cost; for the Gospel preaching is open
to all, but to use and possess the treasure with its field we
may not without price, for heavenly riches are not ob-
tained without the loss of this world. Jerome. That he
hides it, does not proceed of envy towards others, but as
one that treasures up what he would not lose, he hides in
his heart that which he prizes above his former possessions.
Greg. Gregory. Otherwisc ; The treasure hidden in the field is
!?°'"*."' the desire of heaven; the field in which the treasure is
Lv. XI. 1.
hidden is the disciphne of heavenly learning; this, when
a man finds, he hides, iu order that he raay preserve it ;
for zeal and aff^ections heavenward it is not enough that
we protect from evil spirits, if we do not protect from
human praises. For in tiiis present life we are in the way
which leads to our country, and evil spirits as robbers beset
us in our journey. Those therefore who carry their trea-
sure openly, they seek to phinder in the way. When I say
this, I do not raean tliat our neighbours should not see our
works, but that in what we do, we should not seek praise
from without. The kingdom of heaven is therefore com-
pared to things of earth, that the raind may rise frora things
famihar to things unknown, and may learn to love the un-
known by that which it knows is loved when known. It
follows, And for joy thereof he goeth and selleth all that he
hath, and buyeth that field. He it is tliat selleth all he
hatli and buyeth the field, who, renouncing fleshly delights,
tramples upon all his worldly desires in his anxiety for the
Col. 2, 3. heavenly discipline. Jerome. Or, That treasure in which
are hid all the treasures of wisdom and knoiuJedge, is either
God the Word, who seems hid in Christ's flesh, or the Holy
VER. 45, 46. ST. MATTHEW. 513
Scriptures, in which are laid up the knowledge of the
Saviour. Aug. Or, He speaks of the two testaments in Aug.
the Church, which, when any hath attained to a partial ev. i. 13.
understanding of, he perceives how great things lie hid
there, and goeth and selleth all that he hath, and hinjeth
that ; that is, by despising temporal tliings he purchases
to hiraself peace, that he mav be rich in the knowledge
of God.
45. Again, the kingdom of heaven is like unto a
merchant man, seeking goodly pearls :
46. Who when he had found one pearl of great
price, went and sold all that he had, and bought it.
Chrys. The Gospel preaching not only offers manifold
gain as a treasure, but is precious as a pearl ; wherefore
after the parable concerning the treasure, He gives that
concerning the pearL And in preaching, two things are
required, namely, to be detached from the business of this
hfe, and to be watchful, which are denoted by this merchant-
man. Truth moreover is one, and not manifold, aud for this
reason it is one pearl that is said to be fouud. And as one
who is possessed of a pearl, himself indeed knows of his
wealth, but is not known to others, ofttimes concealing it in
his hand because of its small bulk, so it is in the preaching
of the Gospel; they who possess it know that they are rich,
the unbehevers, not knowing of this treasure, know not of
our wenlth. Jerome. By the goodly pearls may be under-
stood the Law and the Prophets. Hear then Marcion and
Manichseus ; the good pearls are the Law and the Prophets.
One pearl, the most precious of all, is the knowledge of the
Saviour aud the sacrament of His passion and resurrection,
which when the merchantman has found, hke Paul the
Apostle, he straightway despises all the mysteries of the
Law and the Prophets, and the old observances in which
he had lived blameless, counting them as dung that lie
may win Christ. Not that the finding of a new pearl is Fhil. 3, s.
the condemnation of the old pearls, but that in comparisou
of that, all other pearls are worthless. Gregory. Or by Hom.'in
voL. I. vv. ir. 2 L ^'^^- ^'- '•
514 GOSPEL ACCORDING TO CHAP. XIII.
the pearl of price is to be understood the sweetness of the
heavenly kingdora, which, he that hath found it, selleth all
and buyeth. For he that, as far as is permitted, has had
perfect knowledge of the sweetness of the heavenly life,
readily leaves all things that he has loved on earth ; all
that once pleased him among earthly possessions now ap-
pears to have lost its beauty, for the splendour of that pre-
Au<^. cious pearl is alone seen in his miud. Aug. Or, A man
in Matt. sccking goodly pearls has found oue pearl of great price ;
q- 13. that is, lie who is seeking good meu with whom he may live
profitably, finds one alone, Christ Jesus, without sin; or,
seeking precepts of life, by aid of which he may dwell
righteously among men, finds love of his neighbour, in which
Rom. one rule, the Apostle says, are comprehended all things ;
' * or, seeking good thoughts, he finds that Word in which
John 1, 1. all things are contained, In the beginning was the TFord,
which is lustrous with the light of truth, stedfast with the
strength of eternity, and throughout lilce to itself with the
beauty of divinity, and when we have penetrated the shell
of the flesh, will be confessed as God. But whichever of
these three it may be, or if there be any thing else that can
occur to us, that can be &ignified under the figure of the
one precious pearl, its preciousness is the posoession of our-
selves, who are not free to possess it unless we despise all
things that can be possessed in this world. For having sold
our poseessious, we receive no other return greater than
ourselves, (for while we were involved in such things we
were not our own,) that we may again give ourselves for that
pearl, not because we are of equal value to that, but because
we cannot give anything more.
47. Again, the kingdom of heaven is like unto a
net, that was cast into the sea, and gathered of every
kind :
48. Which, when it was full, they drew to shore,
and sat down, and gathered the good into vessels, but
cast the bad away.
49. So shall it be at the end of the world : the
VER. 47 — 50. ST. MATTHEW, 515
angels shall come forth, and sever the wicked fiom
the just,
50. And shall cast them into the furnace of fire :
there shall be waiHng and gnashing of teeth.
Chrys. In the foregoing parables He bas commended the
Gospel preaching; now, that we may not trust in preaching
oulj, nor tliink that faith alone is sufficient for our salvation,
He adds another fearful parable, saying, Again, the kmgdom
of heaven is like unto a net cast into the sea. Jerome. In
fulfihiient of tliat prophecy of Hieremias, who said, I will send Sev. IG,
unto you many fishers, when Peter and Andrew, James and
John, heard the words, FoHow Me, I will make you fishers
ofmen, they put together a net for themselves formed of the
Old and New Testaraents, and cast it into the sea of this
world, and that remains spread until this day, taking up out
of the salt and bitter and whirlpools whatever falls into it,
that is good men aud bad ; and this is that He adds, And
gathered of every kind. Gregory. Or otherwise ; The Holy Greg.
Church is hkened to a net, because it is given into the ^""xi' 4.
hands of fishers, and by it each man is drawn iuto the
heavenly kingdom out of the waves of this present world,
that he should not be drowned in the depth of eternal
death. This net gathers of every kiud of fishes, because
the wise aud the foohsh, the free and the slave, the rich
and the poor, the strong and the weak, are called to fur-
giveness of sin ; it is theu fully filled when in the end of
all things the sum of the human race is completed; as it
foUows, IVhich, when it was filled, they drew out, and sit-
ting down on the shore gathered the good into vessels, but
the bad they cast away. For as the sea signifies the world,
so the sea shore signifies the end of the world; and as
the good are gathered into vessels, but the bad cast away,
so each man is received into eternal abodes, while the re-
probate having lost the hght of the inward kingdom are
cast forth into outer darkness. But now the net of faith
holds good and bad mingled together in one; but the shore
shall discover what the net of the Church has brought
to land. Jerome. For when the net shall be drawn to
2l2
516 GOSPEL ACCORDING TO CHAP. XIII.
the shore, then shall be shewn the true test for separatinoj
the fishes. Chrys. Wherein does this parable differ from
the parable of the tares ? There, as here, some perish and
some are saved ; but there, because of their heresy of
evil dogmas; in the first parable of the sower, because of
their not attending to what was spoken ; here, because
of their evil Hfe, because of which, though drawn by the
net, that is, enjoying the knowledge of God, they cannot
be saved. And when you hear that the wicked are cast
away, that you may not suppose that this punishment may
be risked, He adds an exposition shewing its severity, say-
ing, Thus shall it be in the end of the world ; the angels
shall come forth and sever the ivicked from, among the just,
and shall cast them into the furnace of fire, there shall
be ivailing and gnashing of teeth. Though He elsewhere
declares, that He shall separate them as a shepherd sepa-
rates the sheep from the goats; He here declares, that
the Angels shall do it, as also in the parable of the tares.
Greg. ubi Gregory. To fear becomes us here, rather than to ex-
*"P" pound ; for the torments of sinners are pronounced in plain
terms, that none might plead his ignorance, should eternal
punishment be threatened in obscure sayings. Jerome. For
when the end of the world shall be come, then shall be
shewn the true test of separating the fishes, and as in a
sheltered harbour the good shall be sent into the vessels
of heaveuly abodes, but the flame of hell shall seize the
wicked to be dried up and withered.
51. Jesus saith unto them, Have ye understood all
these things? They say unto Him, Yea, Lord.
52. Then said He unto them, Therefore every
Scribe which is instructed unto the kingdom of
heaven is hke unto a man that is an houshokler,
which bringeth forth out of his treasure things new
and old.
Gloss.non Gloss. When the multitude had departed, the Lord spoke
"*=*'• to His disciples in parables, by which they were instructed
only so far as they understood them ; wherefore He asks
VER. 51, 52. ST. MATTHEW. 517
them, Have ye understood all these things ? They say unto
him, Yea, Lord. Jerome. For this is spoken especially
to the Apostles, whom He would have not to hear only
as the multitude, but to understand as having to teach
others. Chrys. Then He praises them because they had
understood ; He saith unto them ; Therefore every Scribe
instructed in the kingdom of heaven is like unto an house-
holder who bringeth out of his treasure things new and old.
AuG. He said not ' old and new,' as He surely would have Aug. de
said had He not preferred to preserve the order of value ^^^\ "'
rather than of time. But the Manichseans while they thinic
they should keep only the new promises of God, remain iu
the old man of the flesh, and piit on newness of error.
Id. By this conclusion, whether did He desire to shew Au^.
whom He intended by the treasure hid in the field — in jj^u q ic
which case we might understand the Holy Scriptures to
be here meant, the two Testaments by the things new and
old — or did He intend that he should be held learned in
the Church who understood that the Old Scriptures were
expounded in parables, taking rules from these new Scrip-
tures, seeing that in them also the Lord proclaimed many
things in parables. If He then, in whom all those old
Scriptures have their fulfilment and manifestation, yet speaks
in parables until His passion shall rend the vail, when there
is nothing hid that shall not be revealed, much more those
things which were written of Him so long time before we
see to have been clothed in parables ; which the Jews took
literally, being unwilliug to be learned in the kingdom of
heaven. Gregory. But if by things new and old in this Greg.
passage we uuderstand the two Testaments, we deny Abra- ""' ^"^"
ham to have been learned, who although he knew indeed
some deeds of the Old Testament, yet had not read the
words. Neither Moses may we compare to a learned house-
holder, for although he composed the Old Testament, yet
had he not the words of the New. But what is here said
may be understood as meant not of those who had been,
but of such as niight hereafter be in the Cliurch, who then
bring forth things new and old when they speak the preach-
ings of both Testaments, in their words aud in their Hves.
HiLARY. Speaking to His disciples, He calls them Scribes
518 GOSPEL ACCORDING TO CHAP. XIU.
on accouut of tlieir knowledge, because they undeir-stood the
things that He brought forward, both new and old, that is
from the Law and from the Gospels ; both being of the same
householder, and both treasures of the same owner. He
corapares thera to Hiraself under the figure of a householder,
because they had received doctrine of thlngs both new and
old out of His treasury of the Holy Spirit. Jerome. Or
the Apostles are called Scribes instmcted, as being the
Saviour's notaries who wrote His words and precepts on
fleshly tables of tbe heart with the sacraments of the
heavenly kingdom, and aDounded in the wealth of a house-
holder, bringiug forth out of the stores of their doctrine
thiugs new aud old ; whatsoever they preached in the
Gospels, that they proved by the words of the Law and
the Prophets. Whence the Bride speaks in the Song of
c. 7, 13. Songs; / have kept for tliee my beloved the new with the
Greg. old. Gregory. Othcrwise ; The things old are, that the
ubi sup. jjmrjfjj^Q race for its siu should suffer in eterual punishment;
the things new, that they should be converted and live in
the kingdom. First, He brought forward a comparison of
the kingdom to a treasure found and a pearl of price ; and
after that, narrated the punishment of hell in the burning
of the wicked, and then concluded with Therefore every
Scribe, ^c. as if He had said, He is a learued preacher
in the Church who knows to bring forth things new con-
cerning the sweetness of the kingdom, aud to speak things
old conceining the terror of punishment; that afc least
punishment may deter those whom rewards do not excite.
53. And it came to pass, that when Jesas had
finished these parables, He departed thence.
54. And when He was come into His own countiy,
He taught them in their synagogue, insomach that
they were astonished, and said, Whence hath this
man this wisdom, and these mighty works ?
55. Is not this the carpenter's son? is not His
mother called Mary ? and His brethren, James, and
Joses, and S''mon, and Judas ?
VER. 53 — 58. ST. MATTHEW. 519
56 And his sisters, are they not all with us ?
Whence then hath this man all these things ?
57. And they were ofFended in him. But Jesus
said unto them, A prophet is not without honoar,
save in his own country, and in his own house.
58. And He did not many mighty works there,
because of their unbelief.
Jerome. After the parables which the Lord spake to the
people, and which the Apostles only understand, He goes
over into His own couutry that He may teach there also.
AuG. From the foregoing discourse consisting of these para- Aug. de
bles, He passes to what follows without any very evident .^°"^' ^^'
connection between thera. Besides which, Mark passes
from these parables to a different event from what Matthew
here gives; and Luke agrees with hira, so continuing the
thread of the story as to make it much more probable that
that which they relate followed here, naraely, about the ship
in whicii Jesus slept, and the rairacle of the demons cast
out ; which Matthew has introduced above. Chrys. By His Chrys.
own country here, he means Nazareth : for it was not there , ."V
but in Capharnaum that, as is said below, He wrought so
many miracles; but to these He shews His doctrine, causing
110 less wonder than His miracles. Remig. He taught in
their synagogues where great numbers were met, because it
was for the salvation of the multitude that He came frora
heaven upon earth. It follows ; So that they marvelled, and
said, Whence hath this man this wisdom, and these many
mighty ivorks ? His wisdora is referred to His doctrine, His
mighty works to His miracles. Jerome. Wonderfal foUy of
the Nazarenes ! They wonder whence Wisdom itself has
wisdom, whence Power has mighty works ! But the source
of their error is at hand, because they regard Him as the
son of a carpenter; as they say, Is not this the carpenter's
son ? Chrys. Therefore were they in all thinga insensate,
seeing they hghtly esteemed Him on account of him who was
regarded as His father, notwithstanding the many instances
in old times of sons illustrious sprung from ignoble fathers;
as David was the son of a husbandman, Jesse; Amos the son
520 GOSPEL ACCOHDING TO CHAP. XIII.
of a shepherd, himself a shepherd. And they ought to have
given Him more abundant honour, because, that coining of
such parents, He spake after such raanner; clearly shewing
that it came not of human industry, but of divine grace.
Pseudo- PsEUDO-AuG. For thc Father of Christ is that Divine Work-
Au-r. iion j^g^jj ^jjQ made all these works of nature, who set forth
occ. ct
vSeim. 135. Noah's ark, who ordained the tabernacle of Moses, and insti-
''^' tuted the Ark of the covenaut ; that Workman who polishes
the stubborn mind, and cuts down the proud thoughts.
HiLARY. And this was the carpenter's son who subdues iron
by means of fire, who tries the virtue of this worhl in the
judgment, and forms the rude mass to every work oF human
need ; the figure of our bodies, for example, to the divers
ministrations of the limbs, and all the actious of life eteriial.
Jerome. And when thev are mistaken in His father, no
■wonder if they are also mistaken in His brethren, Whence
it is added, Is not His mother Mary, and His brethren, James,
and Joseph, and Simon, and Judas? And His sisters, are
Hieron. in they not all with us ? Id. Those who are here called thc
iieivid.14. LQj,(j'g brethren, are the sons of a Mary, His mother's sister ;
she is the mother of this James and Joseph, that is to say,
Mary the wife of Cleophas, and this is the Mary who is called
Aug. the mother of James the Less. Aug. No wonder then that
MauV.i7. ^'^y kinsman by the mother's side should ba called the Lord's
brethren, when even by their kindred to Joseph some are
here called His brethren bv those who thought Him the son
of Joseph. HiLARY. Thus the Lord is held in no honour by
His own; and though the wisdom of His teaching, and the
power of His workiug raised their admiration, yet do they
not believe that He did these things in the name of the Lord,
and they cast His father's trade iu His teeth. Amid all the
wonderful works which He did, they were moved with the
contemplation of His Body, and hence they ask, Whence hath
this man these things ? And thus they vjere offended in Him.
Jerome. This error of the Jews is our salvatiou, and tlie con-
demnation of the heretics, for they perceived Jesus Christ to
be man so far as to think Him the son of a carpenter.
Chrys. Observe Christ's mercifulness ; He is evil spoken of,
yet He answers with mildness ; Jesus said unto them, A pro-
phet is not without honour, but in his own country, and in his
VER. 53 — 58. ST. MATTHEW. 521
own house. Remig. He calls Ilimself a Propliet, as Moses
also declares, when he savs, A Prophet shall God raise vp Deut. 18,
unto you of your brethren. And it should be known, that not
Christ only, who is the Head of all the Prophets, but Jere-
miah, Daniel, and the other lesser Prophets, had raore honour
and regard among strangers than among their own citizens.
Jerome. For it is almost natural for citizens to be jealous
towards one another; for they do not look to the present
works of the man, but remember the frailties of his child-
hood; as if thej'^ themselves had not passed through the very
same stages of age to their maturity. Hilary. Further, Ile
makes this answer, that a Propliet is without honour in his
own countrv, because it was in Judaea that He was to be con-
(iemned to the sentence of the cross ; and forasmuch as the
power of God is for the faithful alone, He here abstained
from works of divine power because of their unbelief ; whence
it follows, And He did not there many mighty works because
of their unbelief. Jerome. Not that because they did not
believe He could not do His niighty works ; but that He
raight not by doinp; them be condemning His fellow-citizens
iu their unbelief. Chrys. But if His miracles raised their
wonder, why did He not work many ? Because He looked
not to display of Himself, but to what would profit others ;
and when that did not result, He despised what pertained
only to Himself that He might not increase their punish-
raent. Why then did He eveu these few miracles? That
they should not say, We should have believed had any mira-
cJes been done among us. Jerome. Or we may understand
it otherwise, that Jesus is despised in His own house and
country, signifies in the Jewish people ; and therefore He
did among them few miracles, that they might not be alto-
gether without excuse; but among the Gentiles He does
daily greater miracles by His Apostles, not so much in heal-
ing their bodies, as iii saviug their souls.
CHAP. XIV.
1. At that time Herod the tetrarch heard of the
fame of Jesus.
2. And said unto his servants, This is John the
Baptist ; he is risen from the dead ; and therefore
mighty works do shew forth themselves in him.
3. For Herod had laid hold on John, and bound
him, and put him in prison for Herodias' sake, his
brother Phihp's wife.
4. For John said unto him, It is not lawful for
thee to have her.
5. And when he would have put him to death, he
feared the multitude, because they counted him as
a prophet.
Gloss. non Gloss. The Evangelist had above shewn the Pharisees
°^'^' speaking falsely against Christ's miracles, and just now His
fellow-citizens wondering, yet despising Him ; he now re-
Lites what opinion Herod had formed concerning Christ on
hearing of His miracles, and says, At that time Herod the
tetrarch heard the fame of Jesus. Chrys. It is not without
reason that the EvangeHst here specifies the tirae, but that
you may understand the pride and carelessness of the tyrant ;
inasmuch as he had not at the first made himself acquainted
with the things concerning Christ, but now only after long
time. Thus they, who in authority are fenced about with
much pomp, learn these things slowly, because they do not
Aug. de much regard them. Aug. Matthew says, At that time, not,
C ins. I.V. Qj^ ^Yyr^^, day, or, In that same hour ; for Mark relates the
11. 'to. » ' ' 1
siime circumstances, but not in the same order. He places
VER. 1 — 5. GOSPEL ACCORDING TO ST. JIATTHEW. 523
this after the mission of the disciples to preach, though not
implying that it necessarily follows there ; any raore than
Luke, who follows the same order as Mark. Chry3. Ob-
serve how great a thing is virtue ; Herod fears John even
after he is dead, and philosophizes concerning the resurrec-
tion ; as it follows ; And he saith to his servants, This is
John the Baptist, he is risen from the deacl, and therefore
mighty works are wrought in him. Raban. From this place
we may learu how great the jealousy of the Jews was ; that
John could have risen from the dead, Herod, an alien-born,
here declares, without any witness that he had risen : con-
cerning Christ, whom the Prophets had foretold, the Jews
preferred to believe, that He had not risen, but had been
carried away by stealth. This intimates that the Gentile
heart is more disposed to belief than that of the Jews. Je-
ROME. One of the Ecclesiastical interpreters askswhat caused
Herod to think th;it John was risen from the dead; as
though we had to account for the errors of an alien, or as
though the heresy of metempsychosis was at all supported
by this place — aheres}'^ which teaches that souls pass through
various bodies after a long period of years — for the Lord
was thirty years old when John was beheaded. Raban.
All men have well thought concerning the power of the
resurrection, that the saints shall have greater power after
they have risen from the dead, than they had while they
were yet weighed down with the infirmity of the flesh ;
wherefore Herod says, Thsrefore mighty ivorks are vjrought
in him. AuG. Luke's words are, John have I beheaded : Au?.
who is he of whom I hear such things ? As Luke has thus Luke""" 9
represented Herod as in doubt, we must understand rather
that he Avas afterwards convinced of that which was com-
monly said — or we must take what he heve says to his
servants as expressing a doubt, — for they admit of either
of these acceptations. Remig. Perhaps some one may ask
how it can be here said, At that time Uerod heard, seeing
that we have long before read that Herod was dead, and
that on that the Lord returned out of Egypt. This ques-
tion is answered, if we remember that there were two
Herods. On the death of the first Herod, his son Archelaus
succeeded him, and after ten years was sent into exile to
524 GOSPEL ACCORDING TO CHAP. XIV.
Vienne in Gaul. Then Csesar Augustus gave comraand
that the kingdom should be divided into tetrarchies, and
gave three parts to the sons of Herod. This Herod then
who beheaded John is the son of that greater Herod under
whom the Lord was born ; and this is confirmed by the
Closs.ord. Evangelist adding the tetrarch. Gloss. Having mentioned
this supposition of John's resurrection, because he had
never yet spoken of his death, he now returns, and narrates
how it came to pass. Chrys. And this relation is not set
before us as a priucipal matter, because the Evangelist's
only object was to tell us coucerniug Christ, and nothing
Aiig. de beyond, unless so far as it furthered this object. He says
ii.^44.. ^ then, For Herod had seized John, and boimd him. Auo.
Luke does not give this in the same order, but where he
is speaking of the Lord's baptism, so that he took before-
hand an event which happeued long afterwards. For after
that sayiug of John's concerning the Lord, that His fan
is in His hand, he straightvvay adds this, which, as we may
gather from Johu's Gospel, did not follow immediately.
Eor he relates that after Jesus was baptized, He went into
Gahlee, and thence returned into Judsea, and baptized there
iiear to the Jordan before Johu was cast into prison. But
neither Matthew nor Mark have placed John's imprison-
ment in that order in which it appears from their own
writings that it took place ; for they also say that when
John was dehvered up, the Lord went into Gahlee, and after
many things there doue, then by occasion of the fame of
Christ reaching Herod they relate what took place in the
imprisonment and beheading of John. The cause for which
he had been cast into prison he shews when he says, On
account of Herodias his brother's wife. For John had said
iinto him, It is not lawfulfor thee to have her. Jerome. The
old history tells us, that Phihp the son of Herod the greater,
the brother of this Herod, had taken to wife Herodias
daughter of Aretas, king of the Arabs ; and that he, the
father-in law, having aftervvards cause of quarrel with his
son-in-law, took away his daughter, and to grieve her hus-
band gave her in marriage to his enemy Herod. John
the Baptist therefore, who came iu the spirit and power of
Elias, with the same authority that he had exerted over
VER. 6 — 12. ST. MATTHEW. 525
Ahab and Jezebel, rebuked Herod and Herodias, because
that they had entered into unlawful wedlock; it being un-
lawful while the own brother yet lives to take his wife. He
preferred to endanger himself with the King, than to be
forgetful of the coraraandraents of God in commending hira-
self to hira. Chrys. Yet he speaks not to the woman but
to the husband, as he was the chief person. Gloss. And gIoss.
perhaps he observed the Jewish Law, according to which °™-
John forbade him this adultery. Ancl desiring to kill him,
he fearedthe people. Jerome. He feared a dlsturbance among
the people for John's sal<e, for he knew that raultitudes had
been baptized by hira in Jordan ; but he was overcome by
love of his wife, which had already made him neglect the
comraands of God. Gloss. The fear of God amends us, the gIoss.
fear of mau torments us, but alters not our will ; it rather
renders us more impatient to sin as it has held us back for
a time from our indulgence.
6. But when Herod's birthday was kept, the
daughter of Herodias danced before them, and pleased
Herod.
7. Whereupon he promised with an oath to give
her whatsoever she would ask.
8. And she, being before instructed of her mother,
said, Give me here John Baptisfs head in a charger.
9. And the king was sorry : nevertheless for the
oath's sake, and them which sat with him at meat,
he commanded it to be given her.
10. And he sent, and beheaded John in the prison.
11. And his head was brought in a charger, and
given to the damsel : and she brought it to her
mother.
12. And his disciples came, and took up the body,
and buried it, and went and told Jesus.
non occ.
Gloss. The Evangelist having rehnted John's imprison- Gloss.
ment, proceeds to his putting to death, saying, But on
Herod's birthday, the daughter oj Herodias danced in the
526 GOSPEL ACOORDING TO CHAP. XIV.
midst. Jerome. We find no others keeping tlieir birthday
besides Herod and Pharaoh, that they who were alike in
their wickedness might be alike in their festivities. E.emig.
It should be known that it is customary not for rich only
but for poor mothers also, to educate their daughters so
chastely, that they are scarce so much as seen by strangers.
But this unchaste woman had so brought up her daughter
after the same manner, that she had taught her not chastity
but dancing. Nor is Herod to be less blamed who forgot
that his was a royal palace, but this woman made it a
theatre; And it pleased Herod, so tliat he swore witli an
oath that he would give her whatsoever she should ask of
him. Jerome. I do not excuse Herod that he committed
this murder against his will by reason of his oath, for per-
liaps he took the oath for the very purpose of bringing about
the murder. But if he says that he did it for his oath's
sake, had she asked the death of her mother, or her father,
would he have granted it or not ? What then he would have
refused iu his own person, he ought to have rejected in that
Isidore, of the Prophct. IsiDORE. lu cvil promises then break faith.
ii\ 10. ^" That promise is impious which must be kept by crime ;
that oath is not to be observed by which we have unwit-
tingly pledged ourselves to evil. It follows, And she being
before instructed of her mother said, Give me here John Bap-
tisfs head in a charger. Jerome. For Herodias, fearing
that Herod might some time recover his senses, and be
recouciled to his brother, and dissolve their unlawful union
by a divorce, instructs her daughter to ask at once at the
banquet the head of John, a reward of blood worthy of
the deed of the dancing. Chrys. Here is a twofold ac-
cusation against the damsel, that she dauced, and that she
chose to ask an execution as her reward. Observe how
Herod is at once cruel and yielding ; he obliges himself by
an oath, aud leaves her free to choose her request. Yet
when he knew what evil was resulting from her request,
he was grieved, And the king was sorry, for virtue gains
praise and admiration even among the bad. Jerome. Other-
wise; It is the manner of Scripture to speak of events as
they were commonly viewed at the time by all. So Joseph
is called by Mary herself the father of Jesus; so here
VER. 6 — 12. ST. MATTHEW. 527
Herod is said to be sorry, because the guests believed tliat
he was so. This dissembler of his own inclinations, this
contriver of a murder disphiyed sorrow in his face, when
he had joy in his mind. For his oatUs sake, and tliem
which sat vnth him at meat, he commanded it to be given.
He excuses his crime by his oath, that his wickedness
might be done under a pretence of piety. That he adds,
and them that sat at meat with him, he would have them
all sharers in his crime, that a bloody dish might be brought
in in a luxurious feast. Chrys. If he was afraid to have so
many witnesses of his perjury, how much more ought he to
have fearcd so many witnesses of a murder ? Remig. Here
is a less sin done for the sake of another greater ; he would
not extinguish his histful desires, and therefore he betakes
him to hixurious Uving ; he would not put auy restraint
on his luxiiry, and thus he passes to the guilt of murder;
for, He sent and beheaded John in prison, and his head was
brought in a charger. Jeeome. We read in Roman history, Hieron.
that Flaminius, a Roman general, sitting at supper with his j-xxix 43
mistress, on her saying that she had never seeu a man be-
headed, gave permission that a man under senteuce for a
capital crime should be brought in and beheaded during the
entertainment. For this he was expelled the senate by the
censors, because he had mingled feasting with blood, and
had employed death, though of a criminal, for the amuse-
ment of another, causing murder and enjoyment to be joined
together. How much more wicked Herod, and Herodias,
and the damsel who danced ; she asked as her bloody
reward the head of a Prophet, that she might have in her
power the tongue that reproved the uuhiwful nuptials.
Greg. But not without most deep wonder do I consider, Greg.
that he who in his mother's womb was fiUed with the spirit
of prophecy, than whom there arose not a greater among
them that are born of women, is cast into prison by wicked
raen, and is beheaded because of the dancing of a girl, and
that a man of such severe Hfe dies for the sport of shameful
men. Are we to think that there was any thiug in his hfe
which this so shameful death should wipe away? God thus
oppresses His people in the least things, because He sees
how He may reward them in the highest things. And
5.28 GOSPEL ACCORDING TO CHAP. XIV.
hence may be gathered wliat they will sufFer whom He casts
Greo;. away, if He thus tortures those He loves. Id. And John
xx^x. 7. ^^ ^°^ sought out to suffer concerning the confession of
Christ, but for the truth of righteousness. But because
Christ is truth, he goes to death for Christ in going for
truth. It follows, And his disciples came, and took up his
body and buried it. Jerome. By which we may understand
both the disciples of John himself, and of the Saviour.
Raban. Raban. Josephus relatts, that John was sent bound to the
xvlii. 5. castle of Mecheron, and there beheaded ; but ecclesiastical
Machs- history relates that he was buried in Sebastia, a town of
rus. . .
ci, Palestine, which was formerly called Samaria, Chrys. Ob-
Hoin. serve how John's disciples are henceforth raore attached
xiix.
to Jesus ; they it is who told Uim what was done con-
cerning John; And they carne and told Jesus. For leaving
all they take refuge with Him, and so by degrees after their
calamity, and the answer given by Christ, they are set right,
HiLARY. Mystically, John represents the Law ; for the Law
preached Christ, and John came of the Law, preaching
Christ out of the Law. Herod is the Prince of the people,
and the Prince of the people bears the name and the cause
of the whole body put under him. John then warned Herod
that he shoukl not take to him Ids brother's wife. For there
are and there were two people, of the circumcision, and of
the Gentiles; and these are brethren, children of the same
parent of the human race, but the Law warned Israel that
lie should not take to him the works of the Gentiles and un-
belief which was united to them as by the bond of conjugal
love. On the birthday, that is araidst the enjoyraents of the
things of the body, the daughter of Herodias danced; for
pleasure, as it were springing from unbehef, was carried in
its alluring course tliroughout the whole of Israel, aud the
nation bound itself thereto as by an oath, for for sin and
worldly pleasures the Israelites sold the gifts of eternal Hfe.
She (Pleasure), at the suggestion of her mother Unbelief,
begged that there should be given her the head of John,
that is, the glory of the Law; but the people kuowing the
good that was in the Law, yielded these terms to pleasure,
not without sorrow for its own danger, conscious that it
ought not to have given up so great glory of its teachers.
VER. 13, 14. ST. MATTHEW. 529
But forced by its sins, as by the force of an oath, as well as
overcorae by the fear, and corrupted by the example of the
neighbouring princes, it sorrowfully yields to the blandish-
ments of pleasure. So among the other gratifications of a
debauched people the head of John is brought in in a dish,
that is by the loss of the Law, the pleasures of the body,
and worldly luxury is increased, It is carried by the damsel
to her mother ; thus depraved Israel ofFered up the glory of
the Law to pleasure and unbelief. The times of the Law
being expired, and buried with John, his disciples declare
what is done to the Lord, coming, that is, to the Gospels
from the Law. Raban. Otherwise ; Even at this dav we
see that in the head of the Prophet John the Jews have lost
Christ, who is the head of the Prophets. Jerome. And
the Prophet has lost among them both tongue and voice.
Remig. Otherwise ; The beheading of John marks the in-
crease of that fame which Christ has among the people, as
the exaltation of the Lord upon the cross marks the pro-
gress of the faith ; whence John had said, I£e must increase, John3,;50.
but I must decrease.
13. When Jesus heard of it, He departed thence
by ship into a desert place apart : and when the
people had heard thereof, they followed Him on foot
out of the cities.
14. And Jesus w^ent forth, and saw a great mul
tude, and was moved with compassion toward them,
and He healed their sick.
Gloss. The Saviour having heard the death of His Baptist, Gloss. ;ip.
retired into the desert; as it follows, which ivhen Jesus had "^'-' '"•
heard, He departed thence by ship into a desert place. Aug. Aug. de
This the Evangelist relates to have beeu done immediately -^ ^^
after the passion of John, therefore after this were those
things done that were spoken of above, and moved Herod
to say, This is John. For we must suppose those things to
have been after his death which report carried to Herod,
and which moved him to duubt who he could be concerning
VOL. 1. PT. II. 2 M
530 GOSPEL ACCORDING TO CHAP. XIV.
whom he heard snch things; for hiniself had put John to
death. Jerome. He did not retire into the desert tlirough
fear of death, as some suppose, but in mercy to His eneraies,
that they might uot add murder to raurder ; puttiug ofF His
death till the day of His passion ; on which day the lamb
is to be slain as the sacrament, and the posts of them that
beheve to be sprinlded with the blood. Or, He retired to
leave us an exaraple to shun that rashness which leads raen
to surrender theraselves voluntarily, because not all perse-
vere with like constaucy under torture with the whicli they
offered theraselves to it. For this reason He says in another
place, When ihey shall persecute you in one city, flee ye
to another. Whence the Evangelist says not ' fled,' but
elegantly, departed thence, (or, ' withdrew,') shewing that
He shunned rather than feared persecution. Or for another
reason He might have withdrawn iuto a desert place ou
liearing of John's death, namely, to prove the faith of t.he
behevers. Chrys. Or ; He did this because He desired to
prolong the ceconoray of His huraanitv, the time not being
yet corae for openly manifesting His deity ; wherefore also
He charged His disciples that they shouhl tell no man that
He was the Christ. But after His resurrection He would
have this made manifest. Therefore although He knew of
Himself what was done, vet before it was told Him He
withdrew not, that He might shew the verity of His incar-
nation in all things ; for He would that this shoukl be
assured uot by sight only, but by His actions. And when
He withdrew, He did not go into the city, but into the
desert by ship that none might follow Him. Yet do not
the multitudes leave Him even for this, but still follow
after Him, not deterred bv what had been done concern-
ing John ; whence it follows, And when the multitudes had
heard thereof, they foUowed Him on foot out of the cities.
Jerome. They followed on foot, not riding, or in carriages,
but with the toil of their own iegs, to shew the ardour of
their mind. Chrys. And thev iramediately reap the reward
of this ; for it follows, Atid He went out and saw a great
multitude, and He had compassion upon them, and healed
their sick. For though great was the affection of those
who had left their cities, and sought Ilim carefuUy, yet the
VER. 15 — 21. ST. MATTHEW. 531
things that were done by Him surpassed the reward of any
zeal. Therefore he assigns compassion as the cause of this
healing. And it is great compassion to heal all, and not to
require faith. Hilary. Mystically ; The "Word of God, on
the close of the Law, entered the ship, that is, the Church;
and departed into the desert, that is, leaving to walk with
Israel, He passcs into breasts void of Divine knowledge.
The multitude learning this, follows the Lord out of the
city into the desert, going, that is, from the Synagogue to
the Church. The Lord sees them, and has compassion
upon them, and heals all sickness and infirmity, that is,
He cleanses their obstructed minds and unbelieving hearts
for the understanding of the new preaching. Jerome. It is
to be observed moreover, that when the Lord came into the
desert, great crowds followed Him ; for before He went into
the wilderness of the Gentiles, He v\as worshipped by only
one people. They leave their cities, that is, their former
conversation, and various dogmas. That Jesus went out,
shews that the multitudes had the will to gO; but not the
strength to attain, therefore the Saviour departs out of His
place and goes to meet them.
15. And when it was evening, His disciples eame
to Him, saying, This is a desert place, and the time is
now past ; send the multitude away, that they may
go into the villages, and buy themselves victuals.
16. But Jesus said unto them, They need not
depart ; give ye them to eat.
17. And they say unto Him, We have here but
five loaves, and two fishes.
18. He said, Bring them hither to Me.
19. And He commanded the multitude to sit down
on the grass, and took the five loaves, and the two
fishes, and looking up to heaven, He blessed, and
brake, and gave the loaves to His disciples, and the
disciples to the multitude.
20. And thcy did all eat, and were filled : and
2 M 2
532 GOSPEL ACCORDING TO CHAP. XIV.
they took up of the fragments that remained twelve
baskets fuU.
21. And they that had eaten were about five
thousand men, beside women and children.
Chrys. It is a proof of the faith of these multitudes that
they endured hunger in waiting for the Lord even till even-
ing ; to which purpose it follows, And when it was evening,
His disciples came unto Him, saying, T/tis is a desert place,
and the time is noiv past. The Lord, purposing to feed
them waits to be asked, as always not stepping forward
first to do miracles, but when called upon. None oiit of the
crowd appronched Him, both because they stood in great
awe of Him, and because iu their zeal of love they did not
feel their hunger. But even the disciples do not come and
say, Give them to eat ; for the disciples were as yet in an
iraperfect condition ; but they say, This is a desert place.
So that what was proverbial among the Jews to express
Ps. 78, 19. a miracle, as it is said, Can He spread a table in the wikler-
ness ? this also He shews among His other works. For this
cause also He leads them out into the desert, that the
miracle might be clear of all suspicion, and that none might
suppose that anything was supphed towards the feast from
any neighbouring town. But though the place be desert,
yet is He there who feeds the world ; and though the hour
is, as they say, past, yet He who now commanded was not
subjected to hours. And though the Lord had gone before
His disciples in healing many sick, yet they were so im-
perfect that they could not judge what He would do con-
cerning food for them, wherefore they add, Send the mul-
titude aivay, that they may go into the towns, and buy them-
selves food. Observe the wisdora of the Master; He says
not straightway to tliem, ' I will give them to eat ;' for
they would not easily have received this, but, Jesus said
unto them, They need not depart, Give ye ihem to eat.
Jerome. Wherein He calls the Apostles to breaking of
bread, that the greatness of the miracle might be raore
Augr. de evident by their testimony that they had none. Aug. It
°^^^" ^' may perplex some how, if the Lord, according to the relatiou
1.
VER. 15 — 21. ST. MATTHEW. 533
of John, asked Philip wheuce bread was to be found for
thera, that cau be true which Matthew here relates, that the
disciples first prayed the Lord to send the multitudes away,
that they might buy food from the nearest towns, Suppose
then that after these words the Lord looked upon the multi-
tude and said what John relates, but Matthew and the others
have omitted. And by such cases as this none ouglit to be
perplexed, when one of the EvangeHsts relates what the
rest have omitted. Chrys. Yet not even by these words
were the disciples set right, but speak yet to Him as to
man ; They answered unto Him, We have here but five
loaves and two fishes. From this we learn the philosophy
of the disciples, how far they despised food ; they were
twelve in number, yet they h^d but five loaves and two
fishes; for things of the body were contemned by them,
they were altogether possessed by spiritual things. But
because the disciples were yet attracted to earth, the Lord
begins to introduce the things that were of Himself ; He
saith unto them, Bring them hither to me. Wherefore does
He not create out of nothing the bread to feed the multi-
tude with? That He might put to silence the mouth of
Marcion and Manichseus, who take away from God His i.e. deny
creatures, and by His deeds might teach that all things created°
that are seen are His works and creation, and that it is He the visible
world
that has given us the fruits of the earth, who said in the
beginniug, Let the earth bring forth the green herb ; forGen. i, 11
this is no less a deed than that. For of five loaves to make
so many loaves, and fishes in like manner, is no less a thing
than to bring fruits from the earth, reptiles and other
living things from the waters ; which shewed Him to be
Lord both of land and sea. By the example of the disciples
also we ought to be taught, that though we should have but
little, we ought to give that to such as have need. For
they when bid to bring their five loaves say not, Whence
shall we satisfy our own hunger? but immediately obey;
j^nd He commanded the multitude to sit down on the grass,
and took the five loaves and the two fishes, and looking up
to heaven blessed them, and brake. Why did He look to
heaven and bless ? For it should be beiieved coucerning
Him that He is from the Father, and that He is equal with
534. GOSPEL ACCORDING TO CHAP. XIV.
the Fatlier. His equality Ile shews wlien Ile does all thiiigs
with power. That He is from the Father He shews by
referring to Him whatsoever He does, and calling upon
Him on all occasions. Ta prove these two things therefore,
He works His miracles at times with power, at other times
with prayer. It should be considered also that in lesser
things He looks to heaven, but in greater He does all with
power. When He forgave sins, raised the dead, stilled the
sea, opened the secrets of the heart, opened the eyes of him
that was born blind, which were works only ,of God, tle is
not seen to pray ; but when He multiplies the loaves, a work
less than any of these, He looks up to heaven, that you may
learn that even in little things He has no power but from
His Father. And at the same time He teaches us not to
touch our food, until we have returned thanks to Him wlio
gives it us. For this reason also He looks up to heaveu,
because His disciples had examples of many other miracles,
but none of this. Jerome. While the Lord breaks there is
a sowing of food ; for Iiad the loaves been whole and not
broken into fragments, and thus divided into a raanifold
harvest, they could not have fed so great a multitude. The
multitude receives the food from the Lord through the
Apostles; as it follows, And He gave the loaves to His dis-
ciples, and the disciples to the multitude. Chrys. In doing
which He not only honoured them, but would that upon
this miracle they should not be uubelieving, nor forget
it when it was past, seeing their own hands had borne
witness to it. Therefore also He suffers the multitudes first
to feel the sense of hunger, and His disciples to come to
Him, and to ask Him, and He took the loaves at their
hands, that they might have many testimonies of that that
was done, and many things to remind them of the miracle.
From this that He gave them, nothing more than bread and
fish, and tbat He set this equally before all, He taught
them moderation, frugality, and tliat charity by which they
should have all things in common. This He also taught
them in the place, in making them sit down upon the grass ;
for Ile sought not to feed the body only, but to instruct the
mind. But the bread and fish multiplied in the disciples
hands ; whence it follows, And they did all eat, and were
VER. 15 21. ST. MATIHEW. 535
filled. But the miradc euded iiot here; for He eaused to
aljound not only whole loaves, but fragments also ; to shcw
that the first loaves were not so rauch as what was left, and
that they who were not present raight learn what had been
done, and that none might think that what had been done
was a phantasy ; And they took up fragments that were left,
twelve baskeis full. Jerome. Each of the Apostles fiils his
basket of the fragments left by his Saviour, that these frag-
ments might witness that they were true loaves that were
multiplied. Chrys. For this reason also He caused twelve
baskets to reraain over and above, that Judas might bear his
basket. He took up the fragments, and gave them to the
disciples and not to the multitudes, who were yet raore
imperfectly trained than the disciples. Jerome. To the
uuraber of loaves, five, the nuraber of the men that ate is
apportioned, five thousand ; And the number of them that
had eaten ivas about five thousand men, besides women and
children. Chrys. Ttiis was to the very great credit of the
people, that the women and the raen stood up when these
remnauts still remained. IIilary. The five loaves are not
raultipHed into more, but fragments succeed to fragments ;
the substance growing whether upon the tables, or in the
hands that took them up, I know not. Rabajj. When John
is to describe this miracle, he first telis us that the passover
is at hand ; Matthew and Mark place it immediately after
the execution of John. Hence we may gather, that he was
beheaded when the paschal festivai was near at hand, and
that at the passover of the following year, the mystery of the
Lord's passion was accomplished. Jerome. But all these
things are full of mysteries ; the Lord does these things not
iu the morning, nor at noon, but in the evening, when the
Sun of righteousness was set. Remig. By the evening the
Lord's deatli is denoted ; and after He, the true Suu, was set
on the akar of the cross, He filled the hungry. Or by
evening is denoted the last age of this world, in which the
Son of God came and refreshed the multitudes of those that
believed on Him. Raban. When the disciples ask the Lord
to send away the multitudes that they raight buy food in
the towns, it signifies ihe pride of the Jews towards the
multitudes of the Gentiles, whom they judged rather fit
536 GOSPEL ACCORDING TO CHAP. XIV.
to seek for theraselves food in the assemblies of the Pharisees
than to use the pasture of the Divine books. Hilary. But
the Lord answered, They have no need to go, shewing that
those whom He heals have no need of the food of mercenarv
doctrine, and have no necessity to return to Judsea to buy
food ; and He commands the Apostles that they give them
food. Did He not know then that there was nothing to give
thera ? But there was a coraplete series of types to be set
forth ; for as yet it was not given the Apostles to make
and minister the heavenly bread, the food of eternal life ;
and their answer thus belongs to the chain of spiritual
interpretation ; they were as yet confined to the five loaves,
that is, the five books of the Law, and the two fishes, that
is, the preaching of the Prophets and of John. Raban. Or,
by the two fishes we may understand the Prophets, and the
Psalms, for the whole of the Old Testament was compre-
hended iu these three, the Law, the Prophets, and the
Psalms. HiLARY. These therefore the Apostles first set
forth, because they were yet in these things ; and from these
things the preaching of the Gospel grows to its more abun-
dant strength and virtue. Then the people is cominanded
to sit down upon the grass, as no longer lying upon the
ground, but resting upon the Law, each one reposing upon
the fruit of his own works as upon the grass of the earth.
Jerome. Or, they are bid to lie down on the grass, and
that, according to another Evaugelist, by fifties and by
hundreds, that after they have trampled upon their flesh,
and have subjugated the pleasures of the world as dried
grass under them, then by the presence'* of the nuraber
fifty, they ascend to the erainent perfection of a hundred.
He looks up to heaven to teach us that our eyes are
to be directed thither. The Law with the Prophets is
broken, and in the midst of thera are brought forward
mysteries, that whereas they partook not of it whole, when
broken into pieces it may be food for the multitude of the
» Vallarsi reads pcenitentiam; Jerome the number fifty ; for fifty twice taken
has borrowed the interpretation from makes a hundred; because we must
Origen, who refers to the year of jubi- first rest from evil actions, that the
lee; and the Glossa ordinaria on this soul may afterwards more fully repose
verse is, " The rest of the Jubilee is in meditation."
here contained under the niystery of
VER. 2.2 — 33. ST. MATTHEW, 537
Gentiles. Hilary. Then the loaves are given to the Apo-
stles, because through thera the gifts of divine grace were
to be rendered. And the uumber of them that did eat is
found to be the same as that of those who should believe; for
we find in the book of Acts that out of the vast number of
the people of Israel, five thousand men believed. Jerome.
There partook five thousand who had reached maturity ; for
women and children, the weaker sex, and the tender age,
were unworthy of number ; thus in the book of Numbers,
slaves, women, children, and an undistinguished crowd, are
passed over unnumbered. Raban. The multitude being
hungry, He creates no new viands, but having taken what
the disciples had, He gave thanks. In l:ke manner when
He came in the flesh, He preached uo other things than
what had been foretold, but shewed that the writings of the
Law and the Prophets were big with mysteries. That
which the multitude leave is taken up by the disciples,
because the more secret mysteries which cannot be compre-
hended by the uninstructed, are not to be treated with
neglect, but are to be diligently sought out by the twelve
Apostles (who are represented by the twelve baskets) and
their successors. For by baskets servile ofifices are per-
formed, and God has chosen the weak things of the world
to coufound the strong. The five thousand for the five
senses of the body are they who in a secular condition
know how to use rightly things vvithout.
22. And straightway Jesus constrained His dis-
ciples to get into a ship, and to go before Him unto
the other side, while He sent the multitudes away.
23. And when He had sent the multitudes away,
He went up into a mountain apart to pray : and when
the evening was come, He was there alone.
24. But the ship was now in the midst of the sea,
tossed with waves : for the wind was contrary.
25. And in the fourth watch of the ni2;ht Jesus
went unto them, walking on the sea.
26. And when the disciples saw Him walking on
538 GOSPEL ACCORDING TO CHAP. XIV.
the sea, they were troubled, saying, It is a spirit ;
and they cried out for fear.
27. But straightway Jesus spake unto them, say-
ing, Be of good cheer ; it is I ; be not afraid.
28. And Peter ansvvered Him and said, Lord, if it
be Thou, bid me conie unto Thee on the water.
29. And He said, Come. And when Peter was
come down out of the ship, he walked on the water,
to go to Jesus.
30. But when he saw the wind boisterous, lie was
afraid; and beginning to sink, he cried, saying, Lord,
save me.
31. And immediately Jesus stretched forth His
hand, and caught him, and said unto him, O thou of
little faith, wherefore didst thou doubt ?
32. And when they were come into the ship, the
wind ceased.
33. Then they that were in the ship came and
worshipped Him, saying, Of a truth Thou art the
Son of God.
Chrys. Desiring to occasion a diligent examination of
the thiugs that had been done, He commauded those wlio
had beheld the foregoing sign to be separated from Him ;
for eveu if He had continued present it vvould have been
said that He had wrought the miracle fautastically, and not
in verityj but it would never be urged against Him that He
had doue it in His absence ; and therefore it is said, Ana
straightway Jesus compelled His disciples to get into a ship,
and to go before Him to ihe other side, while He sent the
multitudes away. Jehome. These words shew that they
left the Lord unwilhngly, not desiring through their love for
their teacher to be separated from Him even for a moment.
Chrys. It should be observed, that wheu the Lord works
a great miracle, He seuds the muUitudes away, teaching us
thereby never to pursue the praise of the multitude, nor to
attract them to us. Further, He teaches us that we should
VER. 22—33. ST. MATTHEW. 539
not be ever inixed with crowds, nor yet always shunniiig
thetn ; but that both may be done with profit ; whence it
follows, And when He had sent the multitude aioay, He went
up into a mountain apart to pray ; shewing us that solitude
is good, wheu we have need to pray to God. For this also
He goes into the desert, and there spends the niglit iu
prayer, to teach us that for prayer we should seek stilluess
both in time and place. Jerome. That He withdraws to
pray alone, you should refer not to Him who fed five thou-
sand ou five loaves, but to Hira who on hearing of the death
of John withdrew iuto the desert ; not that we would sepa-
rate the Lord's person iuto two parts, but that His actions
are divided between the God and the man. Aug. This may Aug. de
seem contrary to that Matthew^ says, that having seut the -°^^\
multitudes away, He weut up into a mountaiu that He might
pray alone ; and John again says, that it was on a mountain
that He fed this same niultitude. But since John himself
says further, that after tliat miracle He retired to a mountain
that He might uot be held by the multitude, who sought to
raake Him a king, it is clear that He had come down from the
mouutain when He fed thera. Nor do Matthew's words, He
went up into a mountain alone to pray, disagree with this,
though John says, When He knew that they would come ^oJohnG, 15.
make Him a king, He withdrew into a mountain HirnseJf alone.
For the cause of His praying is not contrary to the cause of
His retiring, for hereiu the Lord teaches us tliat we have
great cause for prayer when we have cause for flight. Nor,
again, is it contrary to this that Matthew says first, that He
bade His disciples go into the boat, and then that He sent
the multitudes away, and weut into a mountain alone to pray ;
while John relates that He first witlidrew to the mountain,
and then, when it ivas late, His disciples went down to the
sea, and wJien they had entered into a boat, &,r. for who does
not see that Jolm is relatiug as aftervvards done by His dis-
ciples what Jesus had commanded before He retired into the
mountaiu ? Jerome. Rightly had the Apostles departed from
the Lord as unwilling, and slow to leave Hira, lest they
should suflfer sliipwreck whilst He was not with them. For
it follows, Now when it was evening He was there alone ; that
is, in the mountain ; J)ut the hoat was in the middle of the
540 GOSPEL ACCORDING TO CHAP. XIV.
sea tossed with the ivaves ; for the wind was contrary.
Chrys. Again, the diseiples suflfer shipwreck, as they had
done before; but theu they had Ilim in the boat, but now
they are alone. Thus gradually He leads them to higher
things, and instructs them to endure all manfullv. Jerome.
While the Lord tarries in the top of the mountain, straight-
way a wind arises contrary to them, and stirs up the sea, and
the disciples are in imminent peril of shipwreck, which con-
tinues till Jesus comes. Chrys. But He suffers them to be
tossed the whole night, exciting their hearts by fear, and
inspiring them with greater desire and more lasting recollec-
tion of Him; for this reason He did not stand by them
immediately, but as it follows, in the fourth watch of the
night He came to them walking upon the sea. Jerome. The
military guards and watches are divided into portions of
three hours each. When then he says that the Lord came
to them in the fourth watch, this shews that they had been iu
danger the whole night. Chrys. Teaching them uot to seek
a speedy riddance of coming evil, but to bear manfully such
things as befal them. But when they thought that they were
deHvered, then was their fear increased, whence it follows,
And seeing Sim walking upon the sea, they were troubled,
saying, It is a vision, and through fear they cried out. For
this the Lord ever does ; when He is to rescue from any evil,
He briugs in things terrible and difficult. For since it is
impossible that our temptation should continue a long time,
when the warfare of the righteous is to be finished, then He
increases their conflicts, desiring to make greater gain of
them ; which He did also in Abraham, making his hot con-
flict his trial of the loss of his son. Jerome. A confused
noise and uucertain sound is the mark of great fear. But if,
according to Marcion and Manichaeus, our Lord was not
born of a virgin, but was seen in a phantasm, how is it that
the Apostles now fear that they have seen a phantasm (or
vision) ? Chrys. Christ then did not reveai Himself to His
disciples until they cried out ; for the more intense their fear,
the more did they rejoice in His presence; whence it follows,
And immediately Jesus spoke to them, saying, Be of good
cheer, it is I, be not afraid. This speech took away their
fear, and prepared their confideuce. Jerome. Whsreas He
VER. 22 — 33. ST. MATTHEW. 541
says, It is I, without snying who, either they might be able
to understand Him speaking through the darkness of night;
or they might know that it was He who had spoken to Moses,
Say unto the children of Israel, He that is has sent me unto Exod. 3,
you. On every occasion Peter is found to be the one of the
raost ardeut faith. And with the same zeal as ever, so uow,
while the others are silent, he believes that by the will of his
Master he will be able to do that which by nature he cannot
do; whence it foUows, Peter answered and said unto Him,
Lord, if it be Thou, bid me come unto Thee upon the water.
As much as to say, Do Thou command, and straightway it
will become soHd ; and that body which is in itself heavy
will becorae light. Aug. This I am not able by myself, but Aug.
in Thee I am able. Peter confessed what he was in himself, yg'^^*
and what he should receive from Him by whose will he be-
lieved he should be enabled to do that which no human
infirmity was equal to. Chrys. See how great his warmth,
how great his faith. He said not, Pray and entreat for me;
but Bid me ; he believes not only tliat Christ can Himself
walk on the sea, but that He cau lead others also thereon ;
also he wishes to come to Him speedily, and this so great
a thing he asks not from ostentation, but from love. For he
said not, Bid me walk upon the waters, but, Bid me come
unto Thee. And it seems that having shewn in the first
miracle that He has power over the sea, He now leads them
to a more powerful sign ; Se saith unto him, Come. And
Peter, going forth of the boat, walked on the sea, that ue
might go to Jesus. Jerome. Let those who think that the
Lord's body was not real, because 11 e walked upon the yield-
ing waters as a light sethereal substance, answer here how
Peter walked, whom they by no means deny to be man.
E.ABAN. Lastly, Theodorus wrote that tlie Lord had not bodiJy
weight in respect of Ilis flesh, but without weight walked on
the sea. But the cathohc faith preaches the contrary ; for
Dionysius says that He walkcd on the wave, without the feet
being immersed, having bodily weight, and the burden of
matter. Chrys. Peter overcame that which was greater, the
waves, namely, of the sea, but is troubled by the lesser, tlie
blowing wind, for it follows, But seeing the wind boisterous, he
was afraid. Such is human nature, iu great trials ofttimcs
543 GOSPEL ACCORDING TO CHAP. XIV.
holding itself ariglit, and in lesser falling into fault. This
fear of Peter shewed the difference between Master and dis-
ciple, and thereby appeased the other disciples. For if they
had iudignation when the two brothers prayed to sit on the
right and left hand, much more had they now. For they
were not yet made spiritual ; afterwards when they had been
made spiritual, they every where yield the first place to Peter,
and appoint him to lead in harangues to the people. Jerome.
Moreover he is left to temptation for a short season, that his
faith may be increased, and that he may understand that he
is saved not by his ability to ask, but by the power of the Lord.
For faith burned at his heart, but human frailty drew him into
Aug. the deep. Aug. Peter then presumed on the Lord, he tottered
7til^'. ^^ man, but returned to the Lord, as it follows, And when
he began to sink, he cried out, saying, Lord, save me. Does
the Lord then desert him in his peril of failure whom he had
hearkened to when he first called on Him ? Immediately
Jesus stretched forth His hand, and caught him. Chrys.
He bade not the winds to cease, but stretched forth His hand
and caught him, because his faith was required. For wheu
our own means fail, then those which are of God stand.
Then to shew that not the strength of the tempest, but the
smallness of his faith worked the danger, He suith unto him,
thou of little faith, why didst thou doubt ? which shews
that not even the wind would have been able to hurt him,
if his faith had been firra. But as the mother bears on her
wings and brings back to the nest her chick which has left
the nest before its time and has fallen, so did Christ. And
when they were come into the boat, the wind ceased. Then
they that were in the boat came and ivorshipped Him, say-
Raban. ing, Truly Thou art the Son of God. Raban. This may be
non occ. un^jgj-stood either of the sailors, or of the Apostles. Chrys.
Observe how He leads all gradually to that which is above
thera ; He had before rebuked the sea, now He shews forth
His power yet more by walking upon the sea, by bidding
another to do the same, and by saving him in his peril ;
therefore they said uuto Him, Truly Thou art the Son oj
God, which they had not said above. JeroiMe. If then
upon this siugle miracle of stiUiug the sea, a thing which
often happens by accideut after even great tempests, the
VER. 2,2 — 33. ST. MATTHEW. 543
sailors and piluts confessed Hira to be truly the Son of God,
how does Arrius preach in the Church itself that He is a
creature ? Pseudo- AuG. Mystically ; The mountain is lofti- Pseudo-
ness. But what is higher than the heavens in the workl ? Senn. 72!**
And Who it was that ascended into heaven, that our faith 1-
knows. Why did He ascend alone into heaven ? Because
no man has ascended into heaven, but He that carae down
from heaven. For even when He shall corae in the end, and
shall have exalted us into heaven, He will yet ascend alone,
inasmuch as the head with its body is One Christ, and now
the head only is ascended. He went up to pray, because
He is ascended to raake intercession to His father for us.
HiLAKY, Or, that He is alone in the evening, signifies His
sorrow at the time of His passion, when the rest were scat-
tered frora Him in fear. Jerome. Also He ascends into the
mountain alone because the multitude cannot follow Him
aloft, until He has instructed it by the shore of the sea.
AuGc But while Christ prays on high, the boat is tossed with Ang. ubi
great waves in the deep ; and forasrauch as the waves rise ^"^'
that boat can be tossed ; but because Christ prays, it cannot
be sunk. Think of that boat as the Cl: urch, and the storray
sea as this world. ITilary. That He commands His dis-
ciples to enter the ship and to go across the sea, while
He sends the multitudes away, and after that He goes up
into the mountain to pray; He therein bids us to be withiu
the Church, and to be in peril until such time as return-
ing in His splendour He shall give salvation to all tiie
people that shall be remaining of Israel, and shall forgi^e
their sins; and having dismissed thera into His Father's
kingdora, returning thanks to His Father, He shall sit
down in His glory and raajesty. Meanwhile the disciples
are tossed by the wind and the waves ; struggling against
all the storms of this world, raised by the opposition of the
unclean spirit. Auo. For when any of a wicked will and Aug. ubi
of great power, prochiims a persecution of the Church, thea
it is that a raisrhiv wave rises agrainst the boat of Christ.
Raban. Whence it is weU said here, that the ship was in
tlie middle of the sea, aad He alone on the land; because
the Church is sometimes oppressed with such persecutiou
that her Lord may seem to have fovsaken her for a season.
544 GOSPEL ACCORDING TO CHAP. XIV.
Aug. AuG. The Lord came to visit His disciples who are tossed
ubi sup. Qj^ ^j^g ggg^ -j^ ^l^g fourth watch of the night — that is, at its
elose ; for each watch consisting of three hours, the night
has thus four watches. Hilary. The first watch was there-
fore of the Law, the second of the Prophets, the third His
Auo;, coming in the flesh, the fourth His return in glory. Aug.
ubi sup. Therefore in the fourth watch of the night, that is when
the night is nearly ended, He shall come, in the end of the
world, when the night of iniquity is past, to judge the
quick and the dead. But His coming was with a wonder.
The waves swelled, but they were trodden upon. Thus how-
soever the powers of this world shall swell themselves, our
Head shall crush their head. Hilary. But Christ coming
in the end shall find His Church wearied, and tossed by the
spirit of Anti-Christ, and by the troubles of the world. And
because by their long experience of Anti-Christ they will
be troubled at every novelty of trial, they shall have fear
even at the approach of the Lord, suspecting deceitful ap-
pearances. But the good Lord banishes their fear, saying,
It is I ; and by proof of His presence takes away their dread
Aug. of impending shipwreck. Aug. Or ; that the disciples here
Kv*-^*i5 ^^y^' ^^ ^^ ^ phantasm, figures those who yielding to the Devil
shall doubt of the coming of Christ. That Peter cries to
the Lord for help that he should not be drowned, signifies
that He shall purge His Church with certain trials even after
i Cor. 3, the last persecution ; as Paul also notes, saying, He shall be
"^' saved, yet so as by jire. Hilary. Or; That Peter aloue
out of all the number of those that were in the vessel has
courage to answer, and to pray that the Lord would bid
him come to Him upon the waters, figures the frowardntss
of his will in the Lord's passion, when following after the
Lord's steps he endeavoured to attain to despise death.
But his fearfulness shews his weakness in his after trial,
when through fear of death, he was driven to the necessity
of denial. His crying out here is the groaning of his re-
pentance there. Raban. The Lord looked back upon him,
and brought him to repentance ; He stretched forth His
hand, and forgave him, and thus the disciple foiind salvation,
Roin. 9, which is not of him that willeth or of him that runneth, but of
^^- God that sheiveth mercy. Hilary. That when Peter was
VER. 34« — 36. ST. MAITHEW. 545
seized witli fear, the Lord gave him not power of coming
to Him, but held him by the hand and sustained him, this is
the signification thereof; that He who alone was to sutfer
for all alone forgave the sins of all ; and no partner is ad-
raitted into that which was bestowed upon raankind by one.
AuG, For in one Apostle, namely Peter, first and chief in Aug.
the order of Apostles in whom was figured the Church, both
kinds were to be signified ; that is, the strong, in his walking
upon the waters ; the weak, in that he doubted ; for to each
of us our lusts are as a tempest. Dost tliou love God ?
Thou walkest on the seaj the fear of this world is under
thy feet. Dost thou love the world ? It swallows thee up.
But when thy heart is tossed with desire, then that thou
mayest overcome thy lust, call upon the divine person of
Christ. Kemig. And the Lord will be with thee to help
thee, when lulling to rest the perils of thy trials, He restores
the confidence of His protection, and this towards the break
of day ; for when human frailty beset with difficulties con-
siders the weakness of its own powers, it looks upon itself as
in darkness ; wheu it raises its view to the protection of
heaven, it straightway beholds the rise of the morning star,
which gives its light through the whole of the morning watch.
Raban. Nor shoukl we wonder that tlie wind ceased when
the Lord had entered into the boat ; for iu whatsoever heart
the Lord is present by grace, there all wars cease. Hilary.
Also by this entrance of Christ into the boat, and the calm
of the wind and sea thereupon, is pointed out the eternal
peace of the Church, and that rest which shall be after His
return in glory. And forasmuch as He shall then appear
manifestly, rightly do they all cry out now in wouder, TruJij
Thou art the Son of God. For there shall then be a free and
public confession of all men that the Son of God is come uo
longer in lowliness of body, but that He has given peace to
the Church in heavenly glory. Aug. For it is here conveyed Aug.
to us that His glory will then be made manifest, seeing that ^^^-^ 'u
now they who walk by faith see it in a figure.
34. And when they were gone over, they came
into the land of Gennesaret.
35. And when the men of that place had know-
^OL. I. PT. II. 2 N
546 GOSPEL ACCORDIJSG TO CHAP. XIV.
ledge of Him, they sent out into all that country
round about, and brought unto Him all that were
diseased ;
36. And besought Him that they might only touch
the hem of His garment : and as many as touched
were made perfectly whole.
Remig. The Evangelist had related above that the Lord
had commanded His disciples to enter the boat, and to go
before Him across the strait ; he now proceeds with the
same intention to relate whither they arrived by their pas-
sage, And wlien they ivere gone over, they came into the land
of Gennezareth. Raban. The land of Gennezar, by the lake
of Gennezareth, takes its name from a natural power which
it is said to have of spontaneously modulating its waters so
as to excite a breeze ; the Greek words importing, ' creatiug
for itself the breeze.^ Chrys. But the Evaugehst shews that
it was now long time since Christ had come into these parts ;
for it fohows, And when the men of that place knew Him,
they sent into all that region. Jerome. They knew Him by
fame, uot by sight; although indeed by reason of the great-
ness of the signs which He did among the people, He was
kuown by face to great numbers. And note how great the
faith of the men of the land of Gennezareth, that they were
not content with the heahng of the men of that couutry only,
but sent to all the towns rouud about. Chrys. Nor do thev
now as before drag Him to their houses, aud seek the touch
of His hand, but they draw Him by their greater faith, for
they broiight unto Him all them that were sick, and besought
Him that they might touch but the hem of His garment. For
the woman who suffered under the issue of blood had taught
them all this wisdom, namely, that by touching the hem only
of Christ's garmeut they mij^ht be saved ; therefore it fol-
lows, And as many as touched, were made whole. Jerome.
If we knew what the word Genuezareth would convey in
our tongue, we might uuderstand how under the type of the
Apostles and the boat, Jesus guides to shore the Church
when He has dehvered it from the wreck of persecution, and
makes it to rest in a most tranquil harbour. Raban. Genezar
VER. 34 — 36. ST. MATTHEW. 547
is interpreted, 'rise/ 'beginniug.' For then will complete
rest be given to us, when Christ shall have restored to us our
inheritance of Paradise, and the joy of our first robe. Hilary.
Otherwise ; When the times of the Law were ended, and five
thousand out of Israel were entered within the Church, it
was then that the people of behevers met Him, then those
that were saved out of the Law by faith set before the Lord
the rest of their sick and weak ; and they that were thus
brought sought to touch the hem of His garment, because
through their faith they wouhl be healed. And as the virtue
of the hem proceeded from the whole garment, so the vii-tue
of the grace of the Holy Spirit went forth from our Lord
Jesus Christ, and, imparted to the Apostles, who proceeded
as it were from the same body, administers salvation to such
as desire to touch. Jerome. Or, by the hem of the garment
understand His least commandment, which whosoever trans-
gresses, shall be called least in the kingdora of heaven; or,
again, His assumption of the body, by which we come to the
Word of God. Chrys. But we have not a hem or a garment
only of Christ, but have even His body, that we may eat
thereof. If then they who touched the hem of II is garment
derived so much virtue therefrom, much more they that shall
receive Himself whole.
2 N 2
CHAP. XV.
1. Then came to Jesus Scribes and Pharisees,
which were of Jerusalem, saying,
2. Why do Thy disciples transgress the tradition
of the elders ? for they wash not their hands when
they eat bread.
3. But He answered and said unto them, Why do
ye also transgress the commandment of God by your
tradition ?
4. For God commanded, saying, Honour thy father
and mother : and, He that curseth father or mother,
let him die the death.
5. But ye say, Whosoever shall say to his father or
his mother, It is a gift, by whatsoever thou mightest
be profited by me ;
6. And honour not his father or his mother, he
shall be free. Thus have ye made the commandment
of God of none efFect by your tradition.
Raban. The meu of Gennezareth and the less learned
beheve ; but they who seera to be wise come to dispute with
Him ; according to that, Thou hast hid these things from the
wise and prudent, and hast reveaJed them unto babes. Whence
it is said, Then came to Him from Jerusalem Scribes
Au^. de and Pharisees. Aug. The Evangehst thus constructs the
ii 49 "' order of his narrative, Then came unto Him, that, as appeared
in the passage over the lake, the order of the events that
Chrys. followed that might be shewn. Chrys. For this reason also
*""* '* the Evangehst marks the tirae that He may shew their
VER. 1 — 6. GOSPEL ACCORDIXG TO ST. MATTHIiW. 549
iniquity overcome by iiotliing ; for they came to Hira at
a time when He had wrought many miracles, when He had
healed the sick by the touch of His hem. That the Scribes
and Pharisees are here sail to have come from Jerusalem, it
should be known that they were dispersed through all the
tribes, but those that dwelt in the Metropolis were worse than
the others, their higher diguity inspiriug them with a greater
degree of pride. Remig. They were faulty for two reasons ;
because they had come from Jernsalem, from the holy city ;
and because they were elders of the people, and doctors of
the Law, and had not come to learu but to reprove the Lord ;
for it is added, Saying, Why do Thy disciples transgress the
tradilion q/ the elders? Jerome. Wonderful infatuation of
the Pharisees and Scribes ! They accuse the Son of God
that He does not keep the traditions and commandments of
men. Chrys. Observe, how they are taken in their own
question. They say not, ' Why do they transgress the Law
of Moses ?' but, the tradition of the elders ; whence it is
mauifest that the Priests had introduced many new things,
although ]\Ioses had said, Ye shall not add ought to the ivord Deut. 4, 2.
which I set before you this duy, neither shall ye take ought
away from it ; and when they ought to have been set free
from observauces, then they bound themselves by many
more; fearing lest any should take away their rule and
power, they souglit to increase the awe in which they were
held, by setting themselves forth as legislators. Remig. Of
what kind these traditions were, Mark shews when he savs,
The Pharisees and all the Jews, except they wash their Mark 7, 3.
hands oft, eat not. Here then also they find fault with the
disciples, saying, For they wash not their hands when they
eat bread. Bede. Taking carnally those words of the Pro- Beda in
phets, in which it is said, Wash, and be ve clean, ih.ewl^^^'^'1'^'
. . • Is. 1 Id.
observed it ouly in washing the body; hence they had laid
it down that we ought not to eat with unwashen hands.
Jerome. But the hands that are to be washed are the acts
not of the body, but of the mind ; that the word of God may
be done in them. Chrys. But the disciples now did not eat
with washen hauds, because they already despised all things
superfluous, and attended only to such as were necessary;
thus they accepted neither washing nor not washing as a
550 GOSPEr ACCORDING TO CHAP. XV.
rule, but did eitlier as it liappened. For how should they
who eveu neglected the food that was necessary for them,
have any care about this rite ? Remig. Or the Pharisees
foimd fault with the Lord's disciples, not concerning that
washing which we do from ordinary habit, and of necessity,
but of tliat superfluous washing which was invented by the
traditiou of the elders. Chrys. Christ raade no excuse for
them, but immediately brought a counter charge, shewing
that he that sins in great things ought not to take oftence at
the shght sins of others. He answered and said unto them,
Why do ye also transgress the commandment of God because
of your tradition ? He says not that they do well to trans-
gress that He may not give room for calumny ; nor on the
other hand does He condemn what the Apostles had done,
that He may not sanction tlieir traditions; nor again does
ITe bring any charge directly against them of okl, that they
might not put Him from them as a calumniator; but He
points His reproof against those who had corae to Him ; thus
at the same time touching the elders who had laid down
su€h a tradition; saying, Jerome ; Since ye because of the
tradition of men neglect the commandment of God, why do
ye take upon you to reprove My disciples, for bestowing little
regard upon the precepts of the eklers, tliat they may observe
the commands of God? For Ood hath said, Honour thy
father and thy mother. Honour in the Scriptures is shewn
not so rauch in sahitations aud courtesies as in alms and
iTim.5,3. gifts. Honour, says the Apostle, the widows who are ividows
indeed ; here 'honour' signifies a gift. The Lord then
having thought for the infirmity, the age, or the poverty of
parents, commanded that sons should honour their parents in
providing them with necessaries of life. Chrys. He desired
to shew the great honour that ouglit to be paid to parents,
and therefore attached both a reward and a peualty. But in
this occasion the Lord passes over the reward promised to
such as did honour their parents, namely, that they should
live long upon the earth, and briogs forward the terrible part
only, iiaraely, the punishment, that He raight strike these
dumb and attract others ; And he that curseth father and
mother, let him die the death ; thus He shews that they
deserved even deatli. For if he who dishonours his parent
VKR. 1 — 6. ST. MATTHEW. 551
even in word is worthy of death, much raore ye who dis-
honour him in deed ; and ye not only dishouour your parents,
but teach others to do so Hkewise. Ye then who do not
deserve even to live, how accuse ye My disciples ? But how
they transojress the comraandment of Grod is clear when He
adds, But ye say, Whoso shall say to his father or his mother,
It is a gift, lohatsoever thou mightest be profited by Me.
Jerome. For the Scribes and Pharisees desiring to overturn
this foregoing raost provident law of God, that they raight
bring in their irapiety under the mask of piety, taught bad
sons, that should any desire to devote to God, who is the
true parent, those things which ought to be offered to
parents, the offering to the Lord should be preferred to the
ofFering thera to parents. Gloss. In this interpretation the Gloss. ap.
sense will be, What I offer to God will profit both you and ^"^*^^"'-
rayself; and therefore you ought not to tal^e of my goods
for your own needs, bxit to suffer that I offer thera to God.
Jerome. And thus the parents refusing what they saw thus
dedicated to God, that they raight not incur the guilt of
sacrilege, perished of want, and so it came to pass that what
the chihlren offered for the needs of the temple and the
service of God, went to the gain of the Priests. Gloss. Or Gloss. ap.
the sense may be, Whosoever, that is, of you young men, "^^ '"'
shall say, that is, shall eitlier be able to say, or shall say, to
his father or mother, O father, the gift that is of me devoted
to God, shall it profit thee ? as it were an exclaraation of
surprise ; you ought not to take it that you raay not incur
the guilt of sacrilege. Or, we may read it with this elhpsis,
Whosoever shall say to his father, ^c. he shall do the cora-
mandment of God, or shall fulfil the Law, or shall be worthy
of hfe eternah Jerome. Or it may briefiy have the follow-
ing sense; Ye compel children to say to their parents, What
gift soever I was purposing to offer to God, you take and
consume upon your living, and so it profits you; as murh ;;s
to say, Do not so. Gloss. And thus tlirough these argu- gIoss. ap.
ments of your avarice, this youth shall Uonour not his father ^"^'1'"-
or his mother. As if He had said ; Ye have led sons into
raost evil deeds ; so that it will corae to pass that afterwards
they shall not even honour their father and mother. And
thus ye have made the commandment of God concerning the
552 GOSPEL ACCORDING TO CHAP. XV.
support of parents by their children vain through your
Aug. cont. traditions, obeviiisr the dictates of avarice. Aug. Christ
etProphf here clearly shews both that that law which the heretic
''• 1- blasphemes is God's law, and that the Jews had their
traditions foreign to the prophetical and canonical books;
Au2r.00nt.such as the Apostle calls j^ro/awe and vain fables. Id. The
^aus .XVI. j^Qj.^ \\QYQ teaches us raany things; That it was not He that
turned the Jews from their God ; that not only did He not
infringe the comraandments, but convicts thera of infringing
them; and that He had ordained no raore than those by the
Auff. liand of Moses. Id. Otherwise; The gift whatsoever thou
EvT*i6 offerest on My account, shall profit thee ; that is to say,
Whatsoever gift thou offerest on My account, shall hencefortli
reraain with thee ; the son signifying by these words that
there is no longer need that parents should offer for him,
jis he is of age to ofFer for himself. And those who were
of age to be able to say thus to their parents, the Pharisees
denied that they were guilty, if they did not shew honour to
tlieir parents.
7. Ye hypocrites, well did Esaias prophesy of you,
saying,
8. This people draweth nigh unto Me with their
mouth, and honoureth Me with their hps ; but their
heart is far from Me.
9. But in vain they do worship Me, teaching for
doctrines the commandments of men.
10. And He called the multitude, and said unto
them, Hear, and understand :
1 1 . Not that which goeth into the mouth defileth
a man ; but that which cometh out of the mouth,
this defileth a man.
Chrys. The Lord had shewn that the Pharisees were not
worthy to accuse those who transgressed the coraraands of
the elders, seeing they overthrew the law of God theraselves;
and He again proves this by the testiraony of the Prophet ;
Hypocrites, well did Esaias propltesy of you, saying, This
VER. 7 — 11. ST. MATTHEW. 5.53
people honoureth Me with their lips, but their heart ia far
from Me. Remig. Hypocrite signifies dissembler, oiie who
feigns one thing in his outward act, and bears another thing
in his heart. These then are well called hypocrites, be-
cause under cover of God's honour they sought to heap
up for theraselves earthly gain. Raban. Esaias saw be-
fore the hypocrisy of the Jews, that they would craftily
oppose the Gospel, and therefore he said in the person of
the Lord, This people honoureth Me with their lips, ^c.
Remig. For the Jewish nation seemed to draw near to
God with their lips and mouth, inasrauch as they boasted
that they held the worship of the One God ; but in their
hearts they departed frora Him, because after they had
seen His signs and miracles, they would neither acknow-
ledge His divinity, nor receive Him. Raban. Also, they
honoured Ilim with tlieir lips when thev said, Master, we Matt. 22,
know that Thou art irue, but their heart was far frora Hira
when they sent spies to entangle Him in His talk. Gloss. Gloss. ap.
Or, They honoured Him in commending outward purity;
but in that they lacked the inward which is the true purity,
their heart was far frora God, and such honour was of no
avaii to them ; as it follows, But ivithout reason do they
worship Me, teaching doctrines and commandments of men.
Raban. Therefore thev shall not have their reward with
the true worshippers, because they teach doctrines and
comraandments of men to the coutempt of the law of God.
Chrys. Having added weight to His accusation of the
Pharisees by the testimony of the Prophet, and not having
amended them, He now ceases to speak to them, and turns
to the raultitudes, And He called the multitude, and said
unto them, Hear and understand. Because He was about
to set before thera a high dograa, and full of rauch philo-
sophy, He does not utter it nakedly, but so fraraes His
speech that it should be received by them. First, by
exhibiting anxiety on their account, which the Evangelist
expresses by the words, And He called the multitude to
Him. Secoudly, the time He chooses recomraends His
speech ; after the victory He has just gained over the
Pharisees. And Ile iiot raerelv calls the raultitude to Him,
554) GOSPEL ACCORDING TO CHAP. XV.
but rouses their attention by the words, Hear and under-
stand ; that is, Attend, and give your minds to what ye are
to hear. But He said not unto them, The observance of
meats is nought ; nor, Moses bade you wrongly ; but in
the way of warning and advice, drawing His testimony from
natural things ; Not what entereth in at the mouth defileth
a man, but what goeth forth of the mouth that defileth a
man. Jerome. The word here^ 'makes a mau comraon'
is peculiar to Scripture, and is not hackneyed in common
parlance. The Jewish nation, boasting themselves to be
a part of God, call those meats common, of which all men
partake ; for example, swine's fiesh, shell-fish, hares, and
those species of animals that do not divide the hoof, and
chew the cud, and among the fish such as have not scales.
Acts 10, Hence in the Acts of the Apostles we read, What God hath
cleansed, that call not thou common. Common then in this
sense is that which is free to the rest of mankind, and as
though not in part of God, is therefore called unclean.
Aug. cont. AuG. This declaration of the Lord, Not that which entereth
\\^^Q. ' ^'*^° ^^^ mouth defileth a man, is not contrary to the Old
Tit. 1, 15. Testament. As the Apostle also speaks, To the imre all
iTim.i,^. things are pure ; and Every creature of God is good. Let
tlie Manichseans understand, if they can, that the Apostle
said this of the very natures and quulities of things; while
that letter (of the ritual law) dechired certaiu animals un-
clean, not in their nature but typically, for certain figures
which were needed for a time. Therefore to take au
instance in the swine and the lamb, by nature both are
clean, because naturaliy every creature of God is good ; but
in a certain typical meaning the lamb is clean, and the
swine unclean. Take the two words, ' fool,' and ' wise,' in
their own nature, as sounds, or letters, both of them are
pure, but one of them because of the meaning attached to it,
not because of any thing in its own nature, may be said
to be impure. And perhaps what the swine are iu typical
representation, that araong mankind is the fool; and the
animal, and this word of two syllables (stultus) signify sorae
Jeroine reads 'communicat.' The Vulg. has 'coinquinat.'
VER. 7 — 11. ST. MATTHEW. 555
oue and the same thing. That animal is reckoned uncleau
in the law because it does not chew the cud ; but this is
not its fault but its nature. But the men of whom this
animal is the emblera, are impure by their own fault, not by
nature ; they readily hear the words of wisdom, but never
think upon them again. Whatever of profit you may hear,
to summon this up from the internal region of the memory
through the sweetness of recollection into the mouth of
thought, what is this but spiritually to chew the cud ? They
who do not this are represented by this species of animal-
Such resemblances as these in speech, or in ceremonies,
having figurative signification, profitably and pleasantly
raove the rational mind ; but by the forraer people, many
such things were not only to be heard, but to be kept as
precepts. For that was a time when it behoved not in
words only but in deeds, to prophesy those things which
hereafter were to be revealed. When these had been
revealed through Christ, and in Christ, the burdens of
observances were not imposed on the faith of the Gentiles ;
but the authority of the prophecy was yet confirmed. But
I ask of the Manichoeans, whether this declaration of the
Lord, when He said that a man is not defiled by what
enters iuto his mouth, is true or false ? If false, wliy then
does their doctor Adimantus bring it forward against the
Old Testament ? If true, why contrary to its tenor do they
consider that thev are thus defiled ? Jerome. The thoughtful
reader may here object and say, If that which entereth into
the mouth defileth not a man, why do we not feed on meats
offered to idols ? Be it known then that meats and every
creature of God is in itself clean ; but the invocation of
idols and dsemons makes them unclean with those at least
who with conscience of the idol eat that which is offered to
idols ; and their conscience being weak is polluted, as the
Apostle says. Bemig. But if any one's faith be so strong
that he understands that God^s creature can in no way be
defiled, let him eat what he will, after the food has been
hallowed by the word of God and of prayer ; yet so that
this his liberty be not made an offence to the weak, as the
Apostle speaks.
556 GOSPEL ACCORDINO TO CHAP. XV.
12. Then came His disciples, and said unto Him,
Knowest Thou that the Pharisees were ofFended, after
they heard this saying ?
13. ButHe answered and said,Every plant, which My
heavenly Father hath not planted, shall be rooted up.
14. Let them alone : they be bhnd leaders of the
blind. And if the bhnd lead the blind, both shall
fall into the ditch.
Jerome. In one of the Lord's discourses the whole
superstition of Jewish observances had been eut down.
They placed their whole reUgion in using or abstaining
from certain meats. Chrys. When the Pharisees heard
the things that went before, they made no reply to thera,
because He had so mightily overthrown thera, not only
refuting their arguments, but detecting their fraud, but they,
not the multitudes, were offended at them ; Then came His
disciples unto Him and said, Knoivest Thou that the Pharisees
were ojfended after they heard this saying ? Jekome. As
this word ' scandalum ' (offence or stumbUngblock) is of
such frequent use in ecclesiastical writings, M'e wiU sliortly
explain it. We might render it in Latin, ' oflPendiculura,' or
* ruina,' or ' impactio ;' and so when we read, Wliosoever
shaU scandaUze, we understand, Whoso by word or deed
has given an occasion of falUng to any. Chrys. Christ
does not remove the stumbUngblock out of the way of the
Pharisees, but rather rebukes them ; as it foUovvs, But He
answered and said, Every plant wkich My heavenly Father
has not plaiited shall be rooted up. This Manichaeus affirmed
was spuken of the Law, but what has been aUeady said
is a sufficient refutation of this. For if He had said this
of the Law, how would He have above contended for the
Law, saying, Why transgress ye the commandment of God
through your tradition? Or would he have cited the Pro-
phet ? Or how, if God said, Honour thy father and thy
mother, is not this, being spoken in the Law, a plant of
God? HiLARY. AVhat He intends then by a plant not
planted of His Father, is that tradition of men uuder cover
VER. 12 — 14. ST. MATTHEW. 557
of which the Law had been transgressed, this He instructs
them must be rooted up. Remig. Every false doctrine and
superstitious observance, with the workers thereof, cannot
endure ; and because it is not from God the Father, it shall
be rooted up with the same. And that only shall endure
which is of God. Jerome. Shall that plant also be rooted
up of which the Apostle says, I planted, ApoUos ivatered?^ <"or.
The question is answered by what follow^s, but God gave the '
increase. He says also, Ye are God's husbandry, a building
of God; and iu another place, JFe are ivorkers together of
God. And if when Paul plants, and ApoUos waters, they
are in so doing workers togcther with God, then God plants
and waters together with them. This passage is abused
by some who apply it at once to two different kinds of men ;
they say, ' If every plant which the Father hath not planted
shall be rooted up, then that which He has planted cannot
be rooted up.' But let them hear these words of Jeremiah,
/ had planted Ihee a true vine, whollij a right seed, how Jer. 2,
then art thou turned into the bitterness of a strange vine ? '
God indeed has planted it, and none raay root up His
planting. But since that planting was through the dis-
position of the will of him which was planted, none
other can root it up unless its own will consents thereto.
Gloss. Or, the plant here spoken of may be the doctors of Gloss.
the Law with their followers, who had not Christ for their^"^^'"*
foundation. Why they are to be rooted up, He adds, Let
theni alone ; they are blind, leaders of the blind. Rabax.
They are blind, that is, they want the light of God's com-
mandments ; and they are leaders of the blind, inasmuch as
they draw others headlong, erring, and leading into error;
whence it is added, If the blind lead the blind, they loth
fall into the ditch. Jerome. This is also the same as that
Apostolic injunction, A heretic after the first and secondTit.s.
admonition reject, knowing that such a one is perverse. To '
the same end the Saviour commands evil teachers to be left
to their own will, knowing that it is hardly that they can be
brouo-ht to the truth.
o
15. Then answered Peter and said unto Him, De-
clare unto us this parable.
558 GOSPEL ACCORDING TO CHAP. XV.
16. And Jesus said, Aie ye also yet without under-
standing ?
17. Do not ye yet understand, that whatsoever
entereth in at the mouth goeth into the belly, and is
cast out into the draught ?
18. But those things which proceed out of the
mouth come forth from the heart ; and they defile
the man.
19. For out of the heart proceed evil thoughts,
murders, adulteries, fornications, thefts, false witness,
blasphemies :
20. These are the things which defile a man : but
to eat with unwashen hands defileth not a man.
Remig. The Lord was used to speak in parables, so that
Peter whea he heard, That which entereth into the mouth
defileth not a man, thought it was spoken as a parable, and
asked, as it follows ; Then ansivered Peter, and said unto
Him, Declare unto us this parable. And because he asked
this on belialf of the rest, they are all included in the
rebuke, But He said, Are ye also yet without understanding ?
Jerome. He is reproved by the Lord, because He supposed
that to be spoken parabohcally, which was indeed spoken
plainly. "Which teaches us that that hearer is to be blamed
who would take dark sayings as clear, or clear sayings as
obscure. Chrys. Or, The Lord blaraes him, because it was
not frora auv uncertaintv that he asked this, but from oflfence
which he had takeu. The multitudes had not understood
what had been said; but the disciples were offended at it,
whence at the first they had desired to ask Him concerning
the Pharisees, but had been stayed by that mighty declara-
tion, Every plant, ^c. But Peter, who is ever zealous, is
not silent even so ; therefore the Lord reproves him, adding
a reason for His reproof, Do ye not understand, that what-
soever entereih in at the mouth goeth into the belly, and is
cast out into ihe draught ? Jerome. Some cavil at this, that
the Lord is ignorant of physical disputation in saying that
all food goes into the bel)}^, and is cast out into the draught ;
VEK. 15 — 20. ST. MATTHEW. 559
for that the food, as sooii as it is taken, is distribirted tlirough
Ihe limbs, the veins, the marrow, and the nerves. But it
should be known, that the lighter juices, and iiquid food
after it has been reduced and digested in the veins and
vessels, passes into the lower parts through those passages
which the Greeks call 'pores,' aud so goes into the draught.
AuG. The nourishment of the body being first changed into Aug. de
corruption, that is, having lost its proper form, is absorbed J;,g^l^^'
into the substunce of the limbs, and repairs their waste,
passing through a medium into another form, and by the
spontaneous motion of the parts is so separated, that such
portions as are adapted for the purpose are taken up into
the structure of this fair visible, wbile such as are unfit are
rejected through their own passages. One part consisting
of fseces is restored to earth to reappear again in new forms ;
auother part goes off in perspiratiou ; and another is taken
up by the nervous system for the purposes of reproduction
of the species. Chrys. But the Lord in thus speaking
answers His disciples after Jewish infirmity ; He says that
the food does not abide, but goes out ; but if it did abide,
yet would it not make a man unclean. But they could not
yet hear these things. Thus Moses also pronounces that
they continued unclean, so long as tlie food continued iu
them; for he bids them wash in the evening, and then
they should be clean; calculatiug the time of digestion and
egestion. Aug. And the Lord includes herein man's two Aue.
mouths, one of the body, one of the heart. For when He xv. lo."'
says, Not all that goeth into the mouth defileth a maii,
He clearly speaks of the body's mouth ; but in that whicli
follows, He alludes to the mouth of the heart; But those
thinxjs which proceed out of the mouth, come forth from
the heart, and thetj defile a man. Chrys. For the thiugs
which are of the heart, remain withiu a man, and defile
him in going out of him, as well as in abiding in him;
yea, more iu going out of him; wherefore He adds, Out
of the heart proceed evil thovghts ,- He gives these the first
place, because this was the very fault of the Jews, who laid
snares for Him. Jerome. The principle therefore of the
soul is not accordiug to Plato in the brain, but accordiug
to Christ in tlie heart, and by this passage we may refute
560 GOSPEL ACCORDING TO CHAP. XV,
those who think that evil thoughts are suggestions of tlie
Devil, and do not spriug from our proper will. Tlie
Devil may encourage and abet evil thoughts, but not
originate them. And if he be able, being always on the
watch, to blow into flame any small spark of thought in
us, we should not thence conclude that he searches the
hidden places of the heart, but that from our manner and
motions he judges of what is passing within us. For
instance, if he see us direct frequent looks towards a fair
woman, he understands that our heart is wounded through
Gioss. the eye. Gloss. And from evil thoughts proceed evil deeds
non occ. ^^^ g^j^ words, which are forbidden by the law ; whence He
adds Murders, which are forbidden by that commandment of
the Law, Thou shalt not kill; Adulteries, fornications, which
are understood to be forbidden by that precept, Thou shalt
not commit adiiltery ; Thefts, forbidden by the command,
Thou shalt not steal ; False ivitness, by that, Thou shalt
not bear false witness against thy neighbour ; Blasphemies,
by that, Thou shalt not take the name qf God in vain.
Remig. Having named the vices which are forbidden by
the divine Law, the Lord beautifully adds, 7'hese are they
that defile a man, that is, make him unclean and impure.
Gioss. Gloss. And because these words of the Lord had been
nou otc. occasioned by the iniquity of the Pharisees, who preferred
their traditions to the commands of God, He hence con-
ciudes that there was no necessity for the foregoiug tradi-
tion, But to eat with unwashen hands defileth not a man.
Chrys, He said not that to eat the meats forbidden in
the Law defiles not a man, that they might not have what
to ansvver to Him again ; but He conckides in that cnn-
cerning which the disputatiou had been.
21. Then Jesus went thence, and departed into the
coasts of Tyre and Sidon.
22. And, behold, a woraan of Canaan came out of
the same coasts, and cried unto Him, saying, Have
mercy on me, O Lord, Thou Son of David ; my
daughter is grievously vexed with a deviL
VER. 23 — 28. ST. MATTHEW. 561
23. But He answered her not a word. And His
disciples came and besought Him, saying, Send her
away ; for she crieth after us.
24. But He answered and said, I am not sent but
unto the lost sheep of the house of Israel.
25. Then came she and worshipped Him, saying,
Lord, help me.
26. But He answered and said, It is not meet to
take the children's bread, and to cast it to dogs.
27. And she said, Truth, Lord : yet the dogs eat
of the crumbs which fall frora their master's table.
28. Then Jesus answered and said unto her, O
woman, great is thy faith : be it unto thee even as
thou wilt. And her daughter was made whole from
that very hour.
^&'
Jerome. Leaving the Scribes and Pharisees and those
cavillers, He passes into the parts of Tyre and Sidon, that
He may beal the Tyrians and Sidonians; And Jesus ivent
thence, and departed into the coasts of Ti/re and Sidon.
Ketviig. Tyre and Sidon were Gentile tovvns, for Tyre
was tlie metropolis of the Chananseans, and Sidon the
boundary of the Chananseans towards the north. Chrys. Chrys.
It should be observed, that when He dehvered the Jews °^'
from the observance of meats, He then also opened the
door to the Gentiles, as Peter was first bidden in the vision
to break this law, and was afterwards sent to CorneUus.
But if any should ask, how it is that He bade His disciples
go not into the way of the Gentiles, and yet now Himself
walks this way ; we will answer, first, that that precept
which He had given His disciples was not obhgatory on
Him; secondly, that He went not to preach, whence ]Mark
even says, that He purposely concealed Himself. Remig.
He went that He might heal them of Tyre and Sidon;
or that He might deUver this woman's daughter from the
daemou, and so through her faith might condemn the
wickedness of the Scribes and Pharisees. Of this woman
it proceeds; And, behold, a woman, a Chananite, came out
voL. r. PT. II. 2 o
562 GOSPEL ACCORDING TO CHAP. XV.
from those parts. Chrys. Tlie Evangelist says that she
was a Chanansean, to shew the povver of Christ's presence.
ror this nation, which had been driven out that they might
not corrupt the Jews, now shewed themselves wiser than
the Jews, leaving their own borders that they might go
to Christ. And when she came to Him, she asked only
for mercy, as it follows, She cried unto Hiin, saying, Have
Gloss. ap. mercy on me, Lord, Thou Son of David. Gloss. The great
Anselm. ^^at^i of this Chanansean woraan is herein shewed. She
believes Him to be God, in that she calls Hira Lord ;
and man, in that she calls Hira Son of David. She claims
nothing of her own desert, but craves only God's mercy.
And she says not, Have mercy on ray daughter, but Have
mercy on me ; because the affliction of the daughter is tlie
affliction of the mother. And the more to excite His
compassion, she declares to Him the whole of her grief,
My daughter is sore vexed by a damon; thus unfolding to
the Physician the wound, and the extent and nature of the
disease; its extent, when she says is sore vexed; its nature,
Chrys. hy a dcsmon. Chrys. Note the wisdom of this woman,
Hom. m j ^gjjj; jjQ^ ^o men who promised fair, she sought not
quaenam ' ' °
loca, xlvii. uselcss bandagcs, but leavinjr all devilish cliarms, she came
'^LaJ! ' to the Lord. She asked not James, she did not pray John,
or apply to Peter, but putting herself under tlie protection
of penitence, she ran alone to the Lord. But, behold, a new
trouble. She makes her petition, raising her voice into
a shout, and God, the lover of mankind, answers not a
word. Jerome. Not from pharisaical pride, or the super-
ciliousness of the Scribes, but that He miglit not seem to
contravene His own decision, Go not into ihe way of the
Gentiles. For He was unwilling to give occasion to their
cavils, and reserved the complete salvation of the Gentiles
Gloss. ap. for the season of His passion and resurrection. Gloss. And
by this delay in answering, He shews us the patience and
perseverance of this woman. And He answered not for this
reason also, that the disciples might petition for her ; shewing
herein that the prayers of the Saints are necessary in order
to obtain any thing ; as it follows, And His disciples came
unto Him, saying, Send her aivay, for she crieth after us.
Jerome. The disciples, as yet ignorant of the mysteries
Anselra.
VER. 23 — 28. ST. MATTHEW. 563
of God or moved by compassion, beg for tliis Chanansean
woraan ; or perhaps seeking to be rid of her importunity.
AuG. A question of discrepancy is raised upon this, that Aug. de
Mark says the Lord was in the house when the Avoman |r"^y_ ^^'
came praying for her daughter. Indeed Matthew might
have been understood to have omitted mention of the huuse,
and yet to have been relating the same event ; but when he
says, that the disciples suggested to the Lord, Send her
away, for she crieth after us, he seems to indicate clearly
that the woman raised her voice in supphcation, in following
the Lord wiio was walking. We must understand then, that,
as Mark writes, she entered in where Jesus was, that is, as
he had noticed above, in the house ; then, that as Matthew
writes, He answered her not a word, and during this silence
of both sides, Jesus left the house; and then the rest fol-
lows without any discordance. Chrys. I judge that the dis-
ciples were sorry for the woman's affliction, yet dared not
say 'Grant her this mercy,' but only Seud her away, as
M'e, when we would persuade any one, oftentimes say the
very contrary to what we wish. He answered and said, I
am not sent but to the losi sheep of the house of Israel.
Jerome. He says that Ile is not sent to the Gentiles,
but that He is sent first to Israel, so that when they would
not receive the Gospel, the passing over to the Gentiles
might have just cause. Remig. In this way also He was
sent specially to the Jews, because He taught them by His
bodily presence. Jerome. And He adds of the house of
Israel, with this design, that we might rightly interpret
by this place that other parable concerning the stray sheep.
Chrys. But when the wonian saw that the Apostles had
no power, she becarae bold with commendable boldness ;
for before she had not dared to come before His sight,
but, as it is said, She crieth afier us. But when it seemed
that she must now retire without being relieved, she came
nearer, But she came and- ivorshipped Him. Jerome. Note
how perseveringly this Chanansean woman calls Him first
8on of David, then Lord, and lastly came and worshipped
him, as God. Chrys. And therefore she said not Ask, or
Pray God for me, but Lord, help me. But the more the
woman urged her petition, the more He strengthened His
o r, o
<w U <v
564 GOSPEL ACCORDIjSG TO CHAP. XV.
deuial; for He calls the Jevvs now not sheep bnt sons, and
the Gentiles dogs ; He ansiverecl and said unto her, It is
iiot meet to take the chi^dren's bread, and give it to dogs.
fTloss. ap. Gi.oss. The Jews were born sons, aud brought up by the
Anselm. -j^^^^ |j^ ^j^^ vvorship of oue God. The bread is the Gospel,
its uiiracles and other things which pertain to our salvation.
It is not then meet that these should be taken from the
children and giveii to the Gentiles, who are dogs, till the
Jews refuse thera. Jerome. The Gentiles are called dogs
because of their idolatry ; who, given to the eating of
blood, and dead bodies, turn to madness. Chrys. Observe
this woman's prudence ; she does not dare to contradict
Him, nor is she vexed with the commendation of the Jews,
and the evil word applied to herself; But she said, Yea,
Lord, yet the dogs eat of the crumbs which fall from their
master's table. He said, It is not good ; she answers, *Yet
even so, Lord;' He calls the Jews children, she calls them
masters ; He called her a dog, she accepts the office of
a dog; as if she had said, I cannot leave the table of my Lord.
Jerome. Wonderful are shewn the faith, patience, and humi-
Jit3' of this woman : faith, that she believed that her daughter
could be healed ; patience, that so many times overlooked,
she yet perseveres in her prayers ; humility, that she coni-
pares herself not to the dogs, but to the whelps. I know,
she says, that I do not deserve the children's bread, and that
I cannot have whole meat, nor sit at the table with the
raaster of the house, but I am content with that which is
left for the whelps, that through humble fragraents I may
come to the amplitude of the perfect bread. Chrys. This
was the cause why Christ was so backward, that He knew
what she would say, and would not have her so great
excellence hid ; wheuce it follows, Then Jesus answered
and said unto her, O woman, great is ttiy faith, be it unto
thee according to thy ivill. Observe Low the woman herself
had contributed not a httle to her daughter's heahng; and
therefore Christ said uot unto her, * Let thy daughter be
healed,^ but, Be it unto thee according to thy will ; that you
may perceive that she had spoken in sincerity, aud that her
words were not words of flattery, but of abundant faith.
Gcii. 1, 6. And this word of Christ is like that word which said, Let
VER. 23 — 28. ST. MATTHEW. 565
there be a firmament, and it was raade ; so here, And her
daughter loas made whole from that hour. Observe how
sbe obtains what the Apostles could not obtain for her ; so
great a thing is the earnestness of prayer. He would rather
that we should pray for our own offences ourselves, than
that others should pray for us. E-emig. In these words is
giveu us a pattern of catechizing and baptizing children ;
for the woman says not ' Heal my daughter/ or ' Helo her/
but, Have mercy upon me, and help me. Thus there has
corae down in the Church the practice that the faithful are
sponsors to God for their young children, before they have
attained such age and reason that thev can theraselves
raake anv pledge to God. So that as by this woman's faith
her daucrhter was healed, so bv the faith of Catholics of
mature age their sins might be forgiven to infants. Allego-
rically ; This woman figures the Holy Church gathered out
of the Gentiles. The Lord leaves the Scribes and Pharisees,
and comes into the parts of Tyre and Sidon; this figures
His leaving the Jews and going over to the Gentiles. This
woman came out of her own country, because the Holy
Church departed from former errors and sins. Jerome.
Aud the daughter of this Chananaean I suppose to be the souls
of behevers, who were sorelv vexed bv a dsemon, not knowins:
their Creator, and bowing down to stones. Remig. Those of
whom the Lord speaks as children are the Patriarchs and
Prophets of that time. By the table is signified the Holy Scrip-
ture, by the fragraents the best precepts, orinward mysteries
on which Holy Church feeds ; by the crumbs the carnal pre-
cepts which the Jews keep. The fragraents are said to be eaten
under the table, because the Church subraits itself humbly
to fulfilling the Divine commands. Raban. But the wlielps
eat not the crust only, but the crumbs of the children^s
bread, because the despised araong the Geutiles on turning
to the faith, seek out in Scripture not the outside of the
letter, but the spiritual sense, by which they may be able
to profit in good acts. Jerome. Wonderful change of
things ! Once Israel the son, and we the dogs ; the change
in faith has led to a change in the order of our names.
Concerning thera is that said, Mamj dogs have come about Ps. 22,16.
me ; while to us is said, as to this woman, Thy faith hath
566 GOSPEL ACCORDING TO CHAP. XV.
made thee whole. Raban. Great indeed was her faith ; for
the Gentiles, neither trained in the Law, nor educated by the
words of the Prophets, straightway on the preaching of the
Apostles obeyed with the hearing of the ear, and therefore
Gloss. non deserved to obtain salvation. Gloss. And if the Lord delays
*"^*^' the salvation of a soul at the first tears of the supplicating
Church, we ought not to despair, or to cease from our
Aug. prayers, but rather continue them earnestly. Aug. And
P"^^** that to heal the Centurion's servant, and the daughter of this
Ev. 1. 18. ' =>
Chanansean woman, He does not go to their houses, signifies
that the Gentiles, among whom He Himself went not, should
be saved by His word. That these are healed on the prayer
of their parents, we must understand of the Church, which
is at once mother and children; the whole body of those
who make up the Church is the mother, and each individual
of that body is a son of that mother, Hilary. Or, This
mother represents the proselytes, in that she leaves her own
country, and forsakes the Gentiles for the name of another
uation ; she prays for her daughter, that is, the body of the
Gentiles possessed with unclean spirits ; and having learned
the Lord by the Law, calls Him the Son of David. Raban.
Also whosoever has his conscience polluted with the defile-
ment of any sin, has a daughter sorely vexed by a daemon.
Also whosoever has defiled any good that he has done by
the plague of sin, has a daughter tossed by the furies of an
unclean spirit, and has need to fly to prayers and tears, aud
to seek the iutercessions and aids of the saints.
29. And Jesus departed from thence, and came
nigh unto the sea of Galilee ; and went up into
a mountain, and sat down there.
30. And great multitudes came unto him, having
with them those that were lame, blind, dumb, maimed,
and many others, and cast them down at Jesus' feet ;
and He healed them :
3L Insomuch that the multitude wondered, when
they saw the dumb to speak, the maimed to be whole,
the lame to walk, and the blind to see : and they
glorified the God of IsraeL
VER. 29 31. ST. MATTHEW. 567
Jerome. Having healed tlie daughter of this (Jhananaean,
the Lord returns into Judiea, as it follows, And Jesus
departed from Hience, and came nigh unto the sea of Galilee.
Remig. This sea is called by various names ; the sea of
Galilee, because of its neighbourhood to Galilee ; the sea of
Tiberias, from the town of Tiberias. And going up into
a mountain, He sat down there. Chrys. It should be con-
sidered that sometimes tlie Lord goes about to heal the
sick, sometimes He sits and waits for thera to come; and
accordingly here it is added, And there came great multi-
tudes unto him, having with them those that were dumb,
lame, blind, maimed, and many others. Jerome. What the
Latin translator calls * debiles ' (maimed), is in the Greek
KvWoii^i, which is not a general term for a maimed person,
but a peculiar species, as he that is lame in oue foot is
called 'claudus,' so he that is crippled in one hand is called
KvKkos. Chrys. These shewed their faith in two points
especially, in that they weut up the mouutain, and in
that they believed that they had need of nothiug beyond
but to cast themselves at Jesus' feet; for they do not now
touch the hem even of His garraent, but have attained to
a loftier faith; And cast them down at Jesus' feet. The
woman's daughter He healed with great slackness, that He
might shew her virtue ; but to these He administers healiug
immediately, not because they were better than that woman,
but that He might stop the mouths of the unbelieving Jews;
as it follows, and He healed them all. But the multitude of
those that were healed, and the ease with which it was done,
struck them with astonishment. Insomuch that the multi-
tude wondered when they saw the dumb to speak. Jerome.
He said nothing concerning the maimed, because there was
no one word which was the opposite of this ^.
Raban. Mystically ; Having in the daughter of this
Chanansean prefigured the salvation of the Gentiles, He
came into Judsea ; because, when the fulness of the Gentiles Rom.
1 1 25
shall have entered in, then shall all Israel be saved. Gloss. '
. . , . j Gloss. ap.
The sea near to which Jesus came significs the turbid Anseim.
•> The Vulgate and old Italic liave whch is also wanting in many ancient
no clause answering to KuKAovi vyiels, ver^ions.
(ihe maiined to he whole) of the Greek,
568 GOSPEL ACCORDING TO CHAP. XV.
swellings of tliis world ; it is the sea of Galilee wben raen
pfiss from vii'tue to vice. Jerome. He goes up into the
mountain, that as a bird He may entice the tender nestlings
to fly. Raban. Thus raising His hearers to meditate on
heavenly things. He sat dowu there to shew that rest is not
to be sought but in heavenly things. And as He sits on the
mountain, that is, in the heavenly height, there come unto
Him multitudes of the faithful, drawing near to Him with
devoted mind, and bringing to Him the dumb, and the
blind, &c and cast them down at Jesus' feet; because tliey
that confess their sins are brought to be liealed by Him
alone. These He so heals, that the multitudes raarvel and
magnify the God of Israel ; because the faithful when they
see those that have been spiritually sick richly eudued witli
all manner of works of virtuousness, sing praise to God.
Glass. ord. Gt.oss. The diimb' are they that do not praise God ; the
biind, they who do not understand the paths of life; the
deaf, thev tliat ohev not ; the lame, thev that walk not
firmly through the difficult ways of good works; the maimed,
they that are crippled in their good works.
32. Then Jesus called His disciples unto Him, and
said, I have compassion on the multitude, because
they continue with me now three days, and have
nothing to eat : and I will not send them away fasf-
ing, lest they faint in the way.
33. And His disciples say unto Him, Whence
should we have so much bread in the wilderness, as
to fill so great a multitude ?
34. And Jesus saith unto them, How many loaves
have ye ? And they said, Seven, and a few little
fishes.
35. And He commanded the multitude to sit down
on the ground.
36. And He took the seven loaves and the fishes,
and gave thanks, and brake them, and gave to His
disciples, and the disciples to the multitude.
VEK. 32 — 38. ST. MAITHEAV. 5G9
37. And tliey did all eat, and were filled : and
they took up of the broken meat that was left seven
baskets fuU.
38. And they that did eat were four thousand men,
beside women and children.
Jerome. Christ first took away the infirmiuies of the sick,
au(] afterwards supphed food to them that had been healed.
Also He calls His disciples to tell tliem what He is about to
do ; Then Jesus caUed His disciples unto Hini, and said,
I have compassion on tlie multitude. This He does that He
may give ari example to raasters of sharing their counsels
with the young, and their disciples ; or, that by this dialogue
they raight corae to understand the greatness of the miracle.
Chrys. For the multitude when thev came to be healed, had chrvs.
not dared to ask for food, but He that loveth man, and hatli ^"'"' ''
care of all creatures, gives it to them unasked ; whence He
says, / have cumpassion upon the multitude. That it should
not be said that they had brought provision with them on
tlieir way, He says, Because they continue with me now three
days, and have nothing to eat. For though when they carae
they had food, it was now consumed, and for this reason He
did it not on the first or second day, but on the third, when
all was consumed that thev might have brought with them :
aud thus they having been first placed in need, might take
the food that was now provided with keener appetite. That
they had come from far, and that nothing was now left thera,
is shewn in wiiat He says, And 1 witt not send them away
fasting, lest they faint by the way. Yet He does not ira-
mediately proceed to work the miracle, that He raay rouse
the disciples' attention by this questioning, and that they
may shew their faith by saying to Him, Create loaves.
And tliough at the time of the former miracle Christ had
done many things to the end that they should remember it,
making them distribute the loaves, and divide the baskets
among thera, yet they were still iraperfectly disposed, as
appears from what foUows ; And His disciples say unto Him,
Whence should we have so much bread in the wilderness as
to fill so great a multitude ? This they spoke out oi the
570 GOSPEL ACCORDING TO CHAP. XV.
infirmity of tlieir thoughts, yet thereby making the ensuing
miracle to be beyond suspicion ; for that none might suspect
that the loaves had been got from a neighbouring village,
this miracle is wrought iu the wilderness far distant from
villages. Theu to arouse His disciples' thoughts, He puts
a question to them, which may call the foregone miracle to
their minds ; And Jesus saith unto them, How many loaves
have ye ? They said unto Him, Seven, and a few little fishes.
But they do not add, ' But what are they among so many ?'
as they had said before ; for they had advanced somewhat,
though they did not yet comprehend the whole. Admire in
the Apostles their love of truth, though themselves are the
writers, they do not conceal their own great faults; and it is
no light self-accusation to have so soon forgotten so great a
miracle. Observe also their wisdom in another respect, how
they had overcome their appetite, taking so httle care of
their meals, that though they had been three days in the
desert, yet they had with them only seven loaves. Some
other things also He does like to what had been done before.
He makes them to sit down on the ground, and the bread
to grow in tbe hands of the disciples; as it follows, and
He commanded the multitade to sit down on the ground.
Sup. c. Jerome. As we have spoken of this above, it would be
XIV. 15. tedious to repeat what has been already said ; ftre shall
therefore only dwell on those particulars in which this
difters from the former. Chrys. The end of the two mira-
cles is differeut; And they took up of the broken meat that
was left seven baskets full. Koio they that had eaten ivere
fuur thousand men, besides children and women. Whence
are the fragments fewer in this miracle than in the former,
although they that ate were not so many ? It is either
^sporta tliat the basket^ in this miracle is of larger capacity than
^c.phinus the basket^ in the former, or that by this point of differ-
euce they might remember the two separate miracles ; for
which reason also He then made the number of baskets
equal to the number of the disciples, but now to the number
of the loaves. Remig. In this Gospel lection we must
consider in Christ the work of His humanity, and of His
divinity. In that He has compassion on the multitudes, He
shews that He has feeling of human frailty; in the multi-
VER. 32 — 38. ST. MATTHEW. 571
plication of the loaves, and the feediiig the multitudes, is
shewn the working of His divinity. So here is overthrow ii
the error of Eutyches^ who said, that in Christ was oue>vid. sup.
nature only. Aug. Surelv it will not be out of place to P' '
. . * . ^ . , Aug. de
suggest upon this miracle, that if any of the Evangelists who cons. Ev.
had not given the miracle of the five loaves had related this "• ^*^'
of the seven loaves, he would have been supposed to liave
contradicted the rest. But because those who have rehited
the one, have also related the other, no one is puzzled, but
it is understood at once that they were two separate miracles.
This we have said, that wherever any thing is found done by
the Lord, wherein the accounts of any two Evangelists seem
irreconcilable, we may understand them as two distinct
occurrences, of which one is related by one Evangelist, and
oue by another. Gloss. It should be noted, that the Lord Gloss.ap.
first removes their sicknesses, and after that feeds them ; ^^"^ '"'
because sin must be hrst wiped away, and then the soul fed
with the words of God. Hilary. As that first multitude
which He fed answers to the people amoug the Jews that
helieved ; so this is compared to the people of the Gentiles, the
number of four thousand denoting an innumerable number of
people out of the four quarters of the earth. Jerome. For
tliese are not five, but four thousand ; the number four being
one always used in a good sense, and a four-sided stone
is firm and rocks not, for which reason the Gospels also have
been sacredly bestowed in this number. Also in the former
mi»acle, because the people were neighbours unto the five
senses *^, it is the disciples, and not the Lord, that calls to mind
their condition ; but here the Lord Himself says, that He
has compassion upon thera, because they continue now three
days with Him, that is, they believed on the Father, Son,
and Holy Spirit. Hilary. Or, they spend the whole tinie
of the Lord's passion with the Lord ; either because when
they should come to baptism, they would confess that they
believed in His passion and resurrection ; or, because through
the whole time of the Lord's passion they are joined to the
Lord by fasting in a kind of union of suflTering with Him.
Raban. Or, this is said because in all time there have only
* That is, there were/we thousand, and they were fed ^\i\\five loaves.
572 GOSPEL ACCORDmG TO CHAP. XV.
been three periods when grace was given ; the first before
the Law ; the second, under the Law; the third, uiider
grace; the fourth, is in heaven, to which as we journey we
are refreshed by the way. Remig. Or, because correcting by
penitence the sius that they have committed, in thought,
word, and deed, they turn to the Lord. These multitudes
the Lord would not send away fasting, that they should not
faint by the way ; because sinners turning in penitence,
perish in their passage through the world, if they are sent
Gloss. ovd. away without the nourishment of sacred teaching. Gloss.
The seven loaves are the Scripture of the New Testaraent, in
which the grace of the Holy Spirit is revealed and given.
And these are not as those former loaves, barley, because it
is not with these, as in the Law, where the nutritious sub-
stance is wrapped in types as in a very adhesive husk ; here
are not two fishes, as under the Law two only were anointed,
the King, and tbe Priest, but a few, that is, the saints of the
New Testament, who, snatched from the waves of the world,
sustain this tossing sea, and by their example refresh us lest
we faint by the way. Hilary. The multitudes sit down
on the ground ; for before they had not reposed on the
works of the Law, but they had supported theraselves on
their own sins, as raen standing on their feet. Gloss. Or,
» c. .\iv. they sit down tliere ^ on the grass, that the desires of the flesh
may be controlled, here on the ground, because the earth
itself is comraanded to be left. Or, the raountain in which
the Lord refreshes thera is the height of Christ ; there, there-
fore, is grass upon the ground, because there the height of
Christ is covered vvith carnal hopes and desires, on account
of the carnal ; here, where all carnal lust is banished, the
guests are solidly placed on the basis of an abiding hope ;
there, are five thousand, who are the carnal subjected to the
five senses ; here, four thousand, on account of the four
virtues, by which they are spiritually fortified, teraperance,
prudence, fortitude, and justice ; of which the first is the
knowledge of things to be sought and avoided ; the second,
the restraining of desire frora those things that give pleasure
in the world ; the third, strength against the pains of life ;
the fourth, which is spread over all the love of God and our
neighbour. Both there and here women and children are
VJ.
VER. 3.2 39. ST. MATTHEW. 573
excepted, because iii the Old and New Testament, none are
adniitted to the Lord who do not endure to the perfect man,
whether through the infirmitj of tlieir strength, or the levity
of their tempers. Both refreshings were performed upoa
a mountain, because the Scriptures of both Testaments com-
mend the loftiness of the heavenly commands and rewards,
and botli preach the height of Christ. The higher mysteries
which the multitudes cannot receive the Apostles discharge,
and fill seven baskets, to wit, the hearts of the perfect which
are enlightened to understand by the grace of the seven-fold Is. ii, 2.
Spirit. Baskets are usually woven of rushes, or pahn-leaves ;
these siguify the saints, who fix the root of their hearts in the
very fount of life, as a bulrush in the water, that they may
not wither away, and retain in their hearts the pahn of their
eternal reward.
39. And He sent away the multitude, and took
ship, and came into the coasts of Magdala.
Chap. XVI. 1. The Pharisees also with the Sad-
ducees came, and tempting desired Him that He would
shew them a sign from heaven.
2. He answered and said unto them, When it is
evening, ye say, It wdll be fair weather : for the sky
is red.
3. And in the morning, It will be foul weather
to-day : for the sky is red and lowring. O ye hypo-
crites, ye can discern the face of the sky ; but can ye
not discern the signs of the times ?
4. A wicked and adulterous generation seeketh
after a sign ; and there shall no sign be given unto it,
but the sign of the prophet Jonas. And He left them,
and departed.
Chrys. As the Lord sent the rauUitudes away after the
miracle of the five loaves, so also novv, not on foot, but
by boat, that the multitudes niav not folluw Hira; Aad
574 GOSPEL ACCORDING TO CHAP. XVt.
ne sent aioay the multitude, and entered into a ship, and
Aug. de came into the coasts of Magedan. Auo. Mark says Dal-
Cons.Ev. nianutha; no doubt the same place under a different narae ;
for many copies of the Gospel according to Mark have
IVIagedan. Raban. This Magedan is the country opposite
Gerasa, and is interpreted 'fruits,' or 'a messenger.' It
Son-of signifies a garden, of which it is said, A garden enclosed,
Sol. 4, 12. ^ founiam sealed, wherein the fruits of virtues grow, and
where the name of the Lord is announced. It teaches
us that preachers having ministered the word to the mul-
titude ought to be refreshed themselves with the fruits of the
virtues within the chamber of their own heart. It follows ;
And there come unto Him Pharisees and Sadducees tempt-
ing Him, and desired Him to shew them a sign from heaven.
Remig. Wondrous blindness of the Pharisees and Sadducees !
They asked a sign from heaven, as though the thiugs they
now saw were not signs. John shews what sign it was they
John6,30. desired; for he relates, that after the feediug with the five
loaves, the multitudes came to the Lord and said, IVhat
sign doest Thou, that we may see it and believe on Thee ?
Our fathers did eat manna in the desert, as it is ivritten,
He gave them bread to eat from heaven. Therefore when
they say here, Shew us a sign from Heaven, they raean,
Cause that it rain manna for one or two days, that the
whole people raay eat, as was done for a long time in the
desert. He looking into their thoughts as God, and knowing
that even if a sign from heaven should be shewed them
they would not believe, would not give them the sign
for which they asked, as it follows, £ut He answered and
said unto them, When the evening is come, ye say, It will
be fair weather ; for the sky is red, S^c. Jeromk. This
is not found in most copies of the Greek texf^. But the
sense is clear, that fair and rainy days may be foretold by the
condition and harmony of the elements. But the Scribes
and Pharisees who seemed to be doctors of the Law could
not discern the Saviour^s coraing by the predictions of the
Aug. Prophets. Aug. We might also understand this sayiug.
QuEest
Ev. i. 20.
That is, ver. 2. and 3. They are omitted in many MSS. and Versions.
VER. 1 4. 8T. MATTHEW. 575
When it is evening, ye say, It will be fair weather, for the
shj is red, iii this way, By the blood of Christ's passiou
at His first coming, indulgence of sin is given. And in
the morning, It will be foul weaiher to-day, for the sky is
red and lowrivg ; that is, at His secoud ccming He will
come with fire before Him. Gloss. Otherwise; The sky
is red and lotvring ; that is, the Apostles sufFer after the
resurrection, by which ye may know that I shall judge here-
after ; for if I spare not the good who are mine from present
suff^ering, I shall not spare others hereafter; Ye can there-
fore discern the face of the sky, but the signs of the times ye
cannot. Raban. Tlie signs of the times He means of His
own coming, or passion, to which the evening redness of the
heavens may be bkened ; and the tribulation which shall
be before His coming, to which the morning redness with
the lowring sky may be compared. Chrys. As then in the
sky there is one sign of fair weather, and another of rain,
so ought ye to think concerning Me ; novv, iti this My fiist
coraing, there is need of these signs which are done in the
earth ; but those which are done iu heaven are reserved for
the time of the second coming. Now I come as a phy-
sician, then as a judge; now I come in secret, theu with
much porap, when the powers of the heavens shall be
shaken. But now is not the time of these signs, now have
I come to die, and to suffer humiliations; as it follows, An
evil and adulterous generation seeketh after a sign, and there
shall no sign be given it, but the sign of Jonas the prophet.
AuG. This Matthew has already given ; whence we may Aug. ubi
store up for our information, that the Lord spoke the same ^"^'
things raany times, that where there are contradictious
which cannot be explained, it raay be understood that the
sarae savings were uttered on two difFerent occasions. Gloss. Gloss.
* ...
He says, Evit and adulterous generation, that is, unbelieving, '"^^"^ '"*
having carnal, and not spiritual understanding. Raban.
To this generation that tlius tempted the Lord is not given
a sign frora heaven, such as they sought for, though many
signs are given on the earth ; but only to the generation of
such as sought the Lord, in whose sight He ascended iuto
heaven, and sent the Holy Spirit. Jerome. But what is
576 GOSPEL ACCORDING TO CHAP. XVI.
raeant by tlie sign of Jonas has been explained above.
Chrys. And when the Pharisees heard this, they ought to
have asked Him, What it was He meant? But they had
not asked at first with any desire of learning, and there-
fore the Lord leaves them, as it follows, And He left them,
and went His way. Jerome. That is, leaving the evil
generation of the Jews, He passed over the strait, and the
people of the Gentiles followed Hira. Hilaky. Observe,
we do not read here as in other plaees, that He sent the
multitudes away and departed ; but because the error of un-
belief held the minds of the presumptuous, it is said that
He left them.
5. And when His disciples were come to the other
side, they had forgotten to take bread.
6. Then Jesus said unto theni, Take heed and
beware of the leaven of the Pharisees and of the
Sadducees.
7. And they reasoned among themselves, saying, It
is because we have taken no bread.
8. Which when Jesus perceived, He said unto them,
O ye of Uttle faith, why reason ye among yourselves,
because ye have brought no bread ?
9. Do ye not yet understand, neither remember the
five loaves of the five thousand, and how many baskets
ye took up ?
10. Neither the seven loaves of the four thousand,
and how many baskets ye took up ?
11. How is it that ye do not understand that I
spake it not to you concerning bread, that ye should
beware of the leaven of the Pharisees and of the Sad-
ducees ?
12. Then understood they how that He bade them
not beware of the leaven of bread, but of the doctrine
of the Pharisees and of the Sadducees.
VER. 5 — 12. ST. MATTHEW. 577
Gloss. As the Lord had leffc the Pharisees on account of Gloss,
their unbelief, so now He teaches His disciples to be on """ ^^^^'
their guard against their doctrine ; whence it follows, And
when His disciples were come to the other side, they had
forgotten to take bread. Remig. They were bound to their
Master with so great affection, that they were unwilling to
part frora Him for even a moment of time. And herein it
should be observed how far thev were from any lonsiin'' for
delicacies, when they took so small care for necessaries, that
they had even forgotten to take bread, without which human
weakness cannot support itself. He said unto them, Take
heed and beware of the leaven of the Pharisees and of the
Sadducees. Hilary. Herein the Apostles are admonished
not to be partakers in the doctrine of the Jews; for the
works of the Law were established to produce faith, aud to
prefigure the things that were to foUow ; and they on whose
times truth itself had chanced should look for no further
tvpes of truth; lest the teaching of the Pharisees, which
knew not of Christ, should stay the effect of Gospel truth.
Jerome. For he that takes heed of the leaven of the Phari-
sees and the Sadducecs, does not observe the precepts of the
Law and of the letter, and neglects the traditions of meu that
he may do the commandments of God. This is the leaven of
which the Apostle speaks, A little leaven leaveneth the whole lCor.5, 6.
lump. Bv everv meaus alsb we should avoid that leaveu
which Marcion, Valeutinus, and all the heretics had. For
the nature of leaven is such, that when mixed with flour,
that which seemed a little increases to a large quantity, and
brings the whole mixture to its own flavour. Thus heretical
doctrine if it have cast but a small spark into your breast,
iu a short time a mighty flame is raised, and drives the whole
temper of the man along with it. Chrys. Why did He
not say plainly, Take heed of the doctrine of the Pharisees ?
Because He would remind them of those things that had
been done in the multiplication of the loaves, knowing them
to be forgetful. To have given them this charge at once
bluntly would have seemed unreasonable; but to find fault
with them on occasion furnished by themselves prepared the
way for the charge ; therefore it is that the Evangelist brings
furward their thoughts ; But they thought ivithin themselves,
VOL. 1. PT. II. 2 P
578 GOSPEL ACCORDING TO CHAP. XVI.
saying, It is because we have taken no hread. Jerome.
How had they no bread, seeing that as soon as they had
filled seven baskets they entered into the boat, and came
into the parts of Magedan? There they hear that they ought
to take heed of the leaven of the Pharisees and Sadducees.
But the Scripture is witness that they had forgotten to take
the baskets vvith them. Chrys. Because the disciples still
grovelled about Jewish observances, the Lord sharply rebukes
them for the benefit of all ; whence it follows, But Jesus
knowing their thoughts said unto them, ye of little faith,
why consider ye among yourselves because ye have no bread ?
Gloss.ord. Gloss. As much as to say; Why do ye think that I spake
of earthly bread, for which ye ought not to have a thought,
having beheld Me of so httle raake such abundant overplus?
Chrys. This He does that He may put away frora them all
care for food. But why did He not reprove them, when they
said, Whence should we have so much bread in the wilder-
ness? for that seemed a raore fitting occasion. He did not
blarae them at that time that He raight not seem to be by
that urged on to do miracles, and He was uuwiliing to find
fault with them before the people. Also there was more
reason in the charge, when after two mirjicles of rauhipH-
cation of loaves, they had anxiety about food. Observe with
what miklness He rebukes them ; He makes an excuse in
answer Himself, saying, Do ye not yet understand, nor remem-
GI088. ber the five loaves? Gloss. As rauch as to say, Do ye not
mterlin. uuderstaud the mystery, nor reraeraber the miracle? Chrys.
By this calHng to mind what was past, and rousing their
atteution to what was to corae. Jerome, Thus He takes this
occasion to instruct thera wliat is raeant by the five loaves
and the seven loaves, the five thousand and the four thou-
sand, who were fed in the desert. For if the leaven of the
Pharisees and Sadducees signified not earthly food, but cor-
rupt traditions and heretical dograas, why should not the food
with which the people of God is nourished signify the true
and uncorrupt doctrine ? Chrys, But that you may learu
what force Christ's reproof had upon His disciples, and how
it roused their sluggish spirit, hear what says the Evangelist ;
Then they understood how that He bade them not beivure of
the leaven of bread, but of the doctrine of the Pharisees and
VER. 13 — J9. ST. MATIHEW. 579
the Sadducees ; yet He had not interpreted this to them.
This instruction of the Lord then drew them awav from
Jewish observances, and made them attentive iustead of
careless, and raised them out of their little faith, that when-
ever they should seem to have but little provision of bread
they should have no fear about food, but should despise all
those things.
13. When Jesus came into the coasts of Csesarea
Philippi, He asked His disciples saying, Whom do
men say that I the Son of man am ?
14. And they said, Some say that Thou art John
the Baptist ; some, Elias ; and others, Jeremias, or
one of the prophets.
15. He saith unto them, But whom say ye that
I am?
16. And Simon Peter answered and said, Thou
art the Christ, the Son of the living God.
17. And Jesus answered and said unto him, Blessed
art thou, Simon Bar-jona : for flesh and blood hath
not revealed it unto thee, but My Father which is
in heaven.
18. And I say also unto thee, That thou art Peter,
and upon this rock I will build My Church : and the
gates of hell shall not prevail against it.
19. And I will give unto thee the keys of the •
kingdom of heaven : and whatsoever thou shalt bind
on earth shall be bound in heaven : and whatsoever
tliou shalt loose on earth shall be loosed in heaven.
Gloss. As soon as the Lord had taken His disciples out of Gloss.
the teaching of the Pharisees, He then suitably proceeds to
lay deep the foundations of the Gospel doctrine ; and to give
this the greater solemnity, it is introduced by the name of the
place, Wlien Jesus cume into the coasts of Ccesarea Fhi/ippi.
Chrys. He adds ' of Phihp,' to distinguish it from the other Chrys.
Csesarea, of Strato. And He asks this question in the former ]j^
2 p 2
580 GOSPEL ACCORDING TO CHAP. XVI.
place, ]eacHng His disciples far out of tlie way of the Jews, that
being set free from all fear, they might say freely what was in
their mind. Jerome. This Philip was the brother of Herod,
the tetrarch of Ituraea, and the region of Trachonitis, who
gave to the city, which is now called Panaeas, the name of
Gloss. ap. Csesarea in hononr of Tiberius Csesar. Gloss. When about
to confirm the disciples in the faith, He would first take away
frora their minds the errors and opinions of others, whence it
follows, A7id He asked His disciples, saying, Whom do men
say that the Son of Man is? Origen. Christ puts this
question to his disciples, that from their answer we maj^ learn
that there were at that time among the Jews various opinions
concerning Christ; and to the end that we should always
investigate what opinion men raay forra of us; that if any ill
be said of us, we may cut off the occasions of it ; or if any good,
Gloss. wemay multiply theoccasionsofit. Gloss. So by thisinstance
on occ. ^^ ^-^^ Apostles, the followers of the Bisliops are instructed,
that whatever opinions they may hear out of doors concern-
ing their Bishops, they should tell them to them. Jerome.
Beautifully is the qiiestion put, JFhom do men say that the
Son of Man is? For they who speak of the Son of Mau,
are men : but they who understand His divine nature are
called not men but Gods. Chrys. He says not, Whom do
the Scribes and Pharisees say that I am ? but, Whom do
men sav that I ara ? searching into the minds of the coramon
people, which were not perverted to evil. For though their
opinion concprning Christ was much below what it ought to
have been, yet it was free from wilful wickedness; but the
opinion of the Pharisees concerning Christ was full of much
malice. Hilary. By asking, JVhom do men say that the
Son of Man is? He implied that something ought to be
thought respecting Him beyond what appeared, for He was
the Son of Man. And in thus enquiring after raen's opinioa
respecting Himself, we are not to think that He made con-
fession of Himself ; for that which He asked for was something
concealed, to which the faith of behevers ought to extend itself.
We raust hold that forra of confession, that we so mention the
Son of God as not to forget the Son of Man, for the one with-
out the other oflFers us no hope of salvation ; and therefore He
said eraphatically, JFhom do men say that the Son of Man is?
VER. ]3 19. ST. MATTHEW. 581
Jerome. He says not, Wliom do men say that I am? but,
Whom do men say tliat the Son of Man is ? that He should not
seera to ask osteutatiously concerning Himself. Observe, that
wherever the Old Testament has ' Son of Mau/ the phrase in
the Hebrew is ' Son of Adam.' Origen. Then the disciples
recount the divers opinions of the Jews relating to Christ ;
And they said, Some say John the Baptist, foUowing Herod's vid. Matt
opinion ; others Elias, supposing either that Elias had gone ' ' '
through a second birth, or that having continued alive in the
body, He had at this time appeared; others Jeremias, whom
the Lord had ordained to be Prophet among the Gentiles, not
understanding that Jeremias was a type of Christ ; or one of
the Prophets, in a like vvay, because of those things which
God spoke to them through the Prophets, yet they were not
fulfilled in them, but in Christ. Jerome. It was as easy for
the multitudes to be wrong in supposing Him to be Elias
and Jeremias, as Herod in supposing Him to be John the
Baptist ; whence I wonder tliat some interpreters should have
sought for the causes of these several errors. Chrys. The
disciples having recounted the opinion of the common people,
He then by a second question invites them to higher thoughts
concerning Him ; and therefore it foUows, Jesus saith unto
them, Whom say ye that I am ? You who are with Me always,
and have seen greater miracles than the multitudes, ought
not to agree in the opinion of the multitudes. Eor this reason
He did not put this question to them at the commencement
of His preaching, but after He had done many signs ; then
also He spoke many thiugs to them concerning His Deity.
Jerome. Observe how by this connexion of the discourse
the Apostles are not styled men but Gods. For when He
had said, Whom say ye that the Son of Man is? He adds,
Whom say ye that I am ? as much as to say, They being
men think of Me as raan, ye who are Gods, whom do you
think Me ? Raban. He enquires the opinions of His disciples
and of those without, not because He was iguorant of them ;
His disciples He asks, that He may revvard with due reward
their confession of a right faith ; and the opinions of those
without He enquires, that having the vvrong opinions first set
forth, it might be proved that the disciples had received the
truth of their confession not from common opiniou, but out
582 GOSPEL ACCORDING TO CHAP. XVT.
of the hidden treasure of the Lord's revelation. Chrys.
When the Lord enquires concerning the opinion of the mul-
titudes, all the disciples answer; but when all the disciples
' Kopv- are asked, Peter as the mouth and head^ of the Apostles
^*^* answers for all, as it follows, Simon Peter answered and
said, Thon art Christ, the Son of the living God. Origen.
Peter denied that Jesus was any of those things which the
Jews supposed, by his confessiou, Thou art the Christ, which
the Jews were ignorant of ; but he added what was more, the
Ezek. 33, Son oi the living God, who had said by His Prophets, I live,
saith the Lord. And therefore was He called the living
Lord, but in a more especial mauner as being eminent above
atl that had life; for He alone has immortality, and is the
fount of life, wherefore He is rightly called God the Father ;
for He is life as it were flowing out of a fountain, who said,
John 14,6. / a,m the life. Je.rome. He calls Him the living God, in
compHiison of those gods who are esteemed gods, but are
dead ; such, I mean, as Saturn, Jupiter, Venus, Hercules, and
the other monsters of idols. Hilary. This is the true and
unakerable faith, that from God came forth God the Son,
who has eternity out of the eternity of the Father. That this
God took unto Him a body and was made man is a perfect
confession. Thus He embraced all in that He here expresses
botiii His nature and His name, in which is the sum of virtues.
Raban. And by a remarkable distinction it was that the
Lord Himself puts forward the lowliness of the humanity
which He had taken upon Him, while His disciple shews us
the excellence of His divine eternity. Hilary. This con-
fession of Peter met a worthy reward, for that he had seen
the Son of God in the man. Whence it follows, Jesus
answered and said unto him, Blessed art thou, Simon Bar-
jonas, for flesh and blood has not revealed this unto thee, but
My Father who is in heaven. Jerome. This return Clirist
makes to the Apostle for the testimony which Peter had
spoken concerning'Him, Thou art Christ, the Son of the living
God. The Lord said unto him, Blessed art thou, Simon Bar-
jonas ? Wliy ? Because flesh and blood has not revealed this
unto thee, but My Father. That which flesh and blood could
not reveal, was revealed by the grace of the Holy Spirit. By
his confession then he obtains a title, which should signify that
VER. 13 — 19. ST. MATTHEW. 583
he had received a revelation from the Holy Spirit, whose
son he shall also be called ; for Barjonas in our toiigue
signifies The son of a dove. Others take it in the simple
sense, tliat Peter is the son of John % according to that
question in another place, Simon, son of John, lovest thou Me? John2i,
affirming that it is an error of the copyists in writing here
Barjonas for Barjoannas, dropping one syllable. Now Joauna
is interpreted ' The grace of God.' But either name has its
mystical interpretation ; the dove siguifies the Holy Spirit;
and the grace of God signifies the spiritual gift. Chrys. It
would be without meaning to say, Thou art the son of Jonas,
unless he intended to shew that Christ is as naturally the
Son of God, as Peter is the son of Jonas, that is, of the
same substance as him tliat begot him. Jerome. Compare
what is here said, flesh and blood hath not revealed it unto
thee, with the Apostolic declaration, Immediately I ivas not Gal. l, 16.
content with flesh and blood, meaning there by this expres-
sion the Jews; so that here also the sarae thing is shewn ia
different words, that not by the teaching of the Pharisees, but
by the grace of God, Christ was revealed to him the Son of
God. HiLARY. Otherwise; He is blessed, because to have
looked and to have seen beyond human sight is matter of
praise, not beholding that which is of flesh and blood, but
seeing the Son of God by the revelation of the heavenly
Father; and he was held worthy to be the first to acknow-
ledge the divinitv which was in Christ. Origen. It must be
enquired in this place whether, when they were first sent out,
the disciples knew that He was the Christ. For this speech
shews that Peter then first confessed Him to be the Son of
the living God. And look whether you can solve a question
of this sort, by saying that to believe Jesus to be the Christ
is less than to know Him ; and so suppose that when they
were sent to preach they believed that Jesus was the Christ,
and afterwards as they made progress they knew Him to be
so. Or must we answer thus; That then the Apostles had
the beginnings of a knowlerlge of Christ, and knew some little
concerning Him ; and that they raade progress afterwards in
the knowledge of Him, so that they were able to receive the
knowledge of Christ revealed by the Father, as Peter, who is
* In John 21, 15. the Vulgate has ' Johannis/ but in John 1, 43. ' Jona.'
584 GOSPEL ACCORDING TO CHAP. XVI.
here blessed, not only for tliat he says, Thou art the Christ,
but much raore for that he adds, the Son of the living God.
Chrys. And truly if Peter had not confessed that Christ was
in a peculiar sense born of the Father, tliere had been no need
of revelation ; nor would he have been worthy of this bless-
ing for confessing Christ to be one of many adopted sons ;
for before this they who were with Him in the ship had said,
Jolinl,49. Truly Thou art the Son of God. Nathanael also said, Rabbi,
Thou art the Son of God. Yet were not these blessed because
they did not confess such sonship as does Peter here, but
thought Him one amoug raam^, not in the true sense a son ;
or, if chief above all, yet not the substance of the Father.
But see how the Father reveals the Son, and the Son the
Father; from none other comes it to confess the Son than of
tlie Father, and from none other to confess the Father than
of the Son; so that from this place even it is raanifest that
the Son is of the sarae substance, and to be worshipped
together with the Father. Christ then proceeds to shew that
many would hereafter beheve what Peter had now confessed,
whence He adds, And I say unto thee, that thou art Peter.
Jerome. As much as to say, You have said to me, Thou art
Christ, the Son of the living God, therefore I say unto thee,
not in a mere speech, aud that goes not on into operation ;
but I say unto thee, and for Me to speak is to raake it so^,
that thou art Peter. For as from Christ proceeded that light
to the Apostles, whereby they were called the light of the
world, and those other names which were imposed upon
them by the Lord, so upon Simon who beHeved in Christ
Aug. de the Rock, He bestowed the name of Peter (Rock.) Aug.
ii. 53. " ^^^ ^^^ none suppose that Peter received that narae here ;
Johnl,42. he received it at no other time than where John relates that
it was said unto him, Thou shalt be called Cephas, which
is interpreted, Peter. Jerome. And pursuing the metaphor
of the rock, it is rightly said to him as follows : And upon
this rock I will build My Church. Chrys. That is, On this
faith and confession I will build My Church. Herein shew-
ing that many should beHeve what Peter had confessed, and
raising his understanding, and makiug him His shepherd.
Aug. Re- AuG. I have said in a certain place of the Apostle Peter, that
tract.i.21.
' See Mr. Newman's Lectures on Justification, Lect. iii. p. 87.
VER. 13 19. ST. MATTHEW. 585
it was on him, as on a rock, that the Church was built. But
I know that since that I have often explained these words
of the Lord, Thou art Peter, and on. this rock will I build
My Church, as meaning upon Him whom Peter had confessed
in the words, Thou art Christ, the Son of the living God ; and
so that Peter, taking his name from this rock, would repre-
sent tlie Church, which is built upon this rock. For it is uot lCor.10,4.
said to him, Thou art tlie rock, but, Thou art Peter. But the
rock was Christ, whom because Simon thus confessed, as the
whole Church confesses Him, he was named Peter. Let the
reader choose whether of these two opinions seems to him the
more probable. Htlary. But in this bestowing of a new name
is a happy foundation of the Churcli, and a rock worthy of
that building, which should break up the laws of heil, burst
the gates of Tartarus, and all the shackles of death. And to
shew the firmness of this Church thus built upon a rock,
He adds, And the gates of hell shall not prevail against it.
Gloss. That is, shall not separate it from tlie love and faith Gloss.
of Me. Jerome. I suppose the gates of hell to mean vice '°'^'^''"-
and sin, or at least the doctrines of heretics by which men
are ensnared and drawn into helL Origen. But in heavenly
things every spiritual sin is a gate of hell, to Avhich are op-
posed the gates of righteousness. Raban. The gates of liell
are the torments and promises of the persecutors. Also, the
evil works of the unbeHevers, and vain conversation, are gates
of hell, because they shew the path of destructiou. Origen,
He does not express what it is which they shall not prevail
against, whether tlie rock on which He builds the Church,
or the Church which He builds on the rock ; but it is clear
that neitlier against the rock nor against the Church will the
gates of hell prevail. Cyril^. According to this promise of
the Lord, the ApostoHc Church of Peter remains pure and
spotless from all leading into error, or heretical fraud, above
all Heads and Bishops, and Primates of Churches and people,
8 This passage is quoted in the S.and in his books 'contr.impugn.reliq.'
Catena froni ' Cyril in Lib. Thes.' and ' contra errores Graec' He is ap-
but does not occur in any of S. Cyiil's parently the first to cite them,and they
works On ihe subject of this inter- seem to liave been written later than
polation, vid. Launoy's Epistles, part i. Nicholas 1. and Leo IX. ( A.D. 867—
Ep. 1— 3. and V. Ep. 9. c. 6— 12. From 1054-.) Hewasyoungwhenheusedthtni,
him it appears that, besidesthe passage and he issilentabout theminhisSumnia,
introduced into the Catena, S. Thomas (which was the work of his last ten
ascribes similar ones to S. Cy ril in his years,) in three or four places where the
commentontheSentences, Lib.iv.d.24. reference miglit have been expected.
586 GOSPEL ACCORDING TO CHAP. XVI.
with its own Pontiffs, with most abundant faith, and the
authority of Peter. And while other Churches have to blush
for the error of sorae of their raerabers, this reigns alone im-
moveably established, enforcing silence, and stopping the
mouths of all heretics ; and we^, not drunken with the wine of
pride, confess together with it the type of truth, and of the
holy apostolic tradition. Jerome. Let none think that this
is said of death, iraplying that the Apostles should not be
subject to the condition of death, when we see their mar-
tvrdoms so illustrious. Origen. Wherefore if we, bv the
revelation of our Father who is in heaven, shall confess that
Jesus Christ is the Sou of God, having also our conversation
in heaven, to us also shall be said, Thou art Peter ; for every
one is a Rock who is an imitator of Christ. But against
whomsoever the gates of hell prevail, he is neither to be
called a rock upon which Christ builds His Church ; neither
a Church, or part of the Church, which Christ builds upon
a rock. Chrys. Then He speaks of another honour of Peter,
when He adds, And I will give thee the keys of the kingdom
of heaven; as much as to say, As the Father hath giveu
thee to know Me, I also will give something unto thee,
namely, the keys of the kingdom of heaven. Raban. For
as with a zeal beyond the others he had confessed the King
of heaven, he is deservedly entrusted more than the others
with the keys of the heavenly kingdom, that it might be
clear to all, that without that confession and faith none ought
to enter the kingdom of heaven. By the keys of the king-
» discretio. dom He mcans discernment ^ and power ; power, by which he
binds and looses ; discernment, by which he separates the
Gloss. worthy from the unworthy. Gloss. It follows, And what-
interhn. soever thou shalt bind ; that is, whomsoever thou shalt judge
unworthy of forgiveness while he lives, shall be judged un-
worthy with God ; and whatsoever thou shalt loose, that is,
whomsoever thou shalt judge worthy to be forgiven while
he lives, shall obtain forgiveness of his sins from God.
Origen. See how great power has that rock upon which the
Chuich is built, that its sentences are to continue firm as
though God gave sentence by it. Chrys. See how Christ
leads Peter to a high understauding concerning himself.
^ The editions read here, ' et nos which, says Nicolai, it is impossible to
n"cessario salutis,' the menniiiu: of divine.
VER. 13 19, ST. MATTHEW. 587
Tliese things that He here proraises to give him, belong to
God alone, namely to forgive sins, and to raake the Church
immoveable amidst the storms of so many persecutions
and trials. Raban. But this power of binding and loosing,
though it seeras given by the Lord to Peter alone, is indeed
given also to the other Apostles, and is even now in the vid. Matt.
Bishops aiid Presbyters in every Church. But Peter re- '
ceived in a special raaiiner the keys of the kingdom of hea-
ven, and a supremacy of judicial power, that all the faithful
throughout the world raight understand that all who in any
manner separate themselves from the unity of the faith, or
from communion with him, such should neither be able to
be loosed from the bonds of sin, nor to enter the gate of
the heavenlv kinsdom. Gloss. This power was committed Gloss. ap.
* A I
specially to Peter, that we raight thereby be invited to unity,
For He therefore appointed him the head of the Apostles,
that the Church miclit have one principal Vicar of Christ,
to whom the different raerabers of the Church should have
recourse, if ever they should have dissensions araong them.
But if there were many heads in the Church, the bond of
unity would be broken, Some say that the words upon earth
denote that power was not given to men to bind and loose
the dead, but the living ; for he who should loose the dead
would do this not upon earth, but after the earth, Second Concil.
CouNCiL OF CoNSTANTiNOPLE. How is it that somc do pre- ^°"]' '''g
surae to say that these things are said only of the living?
Kuow they not that the sentence of anathema is nothing
else but separation ? They are to be avoided who are held
of grievous faults, whether they are among the living, or not.
For it is always behoveful to fly from the wicked. Moreover
there are divers letters read of Augustine of religious memory, vid. Aug.
who was of great renown among the African bishops, which Ep. iSo.v
affirmed that heretics ought to be anathematized even after
death. Such an ecclesiastical tradition other African Bishops
also have preserved, And the Holy Roman Church also
has anathematized some Bishops after death, although no
accusation had been brought against their faith in their life-
time^ Jerome, Bishops and Presbyters, not understanding
' This passage is quoted from tlie of whose lost works against Theodorus
sentence of the Council. It alleges the sertence beginning, " They are
the authority of S. Cyril, froni one to be avoided," fijc. is quoted.
588 GOSPEL ACCORDING TO CHAP. XVI.
this passage, assume to themselves something of the lofty
pretensions of thePharisees, and suppose that they may either
condemn the innocent, or absolve the guilty ; whereas what
will be enquired into before the Lord will be not the sentence
of the Priests, but the Hfe of him that is being judged. We
read in Leviticus of the lepers, hovv they are commanded to
shew themselves to the Priests ; and if they have the leprosy,
then they are made unclean by the Priest; not that the
Priest makes them leprous and unclean, but that the Priest
has knowledge of what is leprosy and what is not leprosy,
and can discern who is clean, and who is unclean. In the
same way then as there the Priest makes the leper unclean,
here the Bishop or Presbyter binds or looses not those who
are without sin, or guilt, but in discharge of his function
when he has heard the varieties of their sins, he knows who
is to be bound, and who loosed. Origen. Let him then be
without blarae who binds or looses another, that he may be
found worthy to bind or loose in heaven. Moreover, to hira
who shall be able by his virtues to shut the gates of hell,
are given in reward the keys of the kingdom of heaven.
For every kind of virtue when any has begun to practise it,
as it were opens itself before Him, the Lord, namely, opening
it through His grace, so that the same virtue is found to be
both the gate, and the key of the gate. But it may be that
each virtue is itself the kingdom of heaven.
20. Then charged He His disciples that they should
tell no man that He was Jesus the Christ.
21. From that time forth began Jesus to shew
unto His disciples, how that He must go unto Jeru-
salem, and sufFer many things of the elders and Chief
Priests and Scribes, and be killed, and be raised again
the third day.
Origen. Seeing Peter had confessed Him to be Christ
the Son of the hving God, because He wouhl not have them
preach this in the inean time, He adds, Then charged He
His disciples that they should tell no man that He was
Jestis the Christ. Jerome. When then above He sends
His disciples to preach, and commands them to proclaim
VER. 20, 21. ST. MATTHEW. 589
His advent, this seems contrary to His coramand liere, that
they should not say that He is Jesns the Christ. To me
it seems that it is one thing to preach Christ, and another
to preach Jesus the Christ. Christ is a common title of
dignity, Jesus the proper name of the Saviour, Okigex.
Or they then spake of Mim in lowly words, as only a great
and wonderful mai), but as yet proclairaed Him not as the
Clirist. Yet if any will have it that He was even at the first
proclaimed to be Christ, he mav sav that now He chose
that first short announcement of His name to be left in
silence and not repeated, that that little vvhich they had
heard concerning Christ might be digested into their minds.
Or the difficulty may be solved thus : that the former rela-
tion concerning their preaching Christ does not belong to the
time before His Resurrection, but to the time that should be
after the Resurrection ; and that the coraraand now given is
meant for the time present ; for it were of no use to preach
Him, and to be silent concerning His cross. Moreover, He
comraanded them that they should tell no man that He was
the Christ, and prepared them that tliey should afterwards
sav that He was Clirist who was crucified, and who rose agrain
from the dead. Jerome. But that none should suppose that
this is only my explanation, and not an evangelical interpre-
tation, what follows explains the reasons of His forbidding
them to preach Hira at that time; Then began Jesus to shew
unto His disciples that He must needs go unto Jerusalem,
and snfftr rnany things of the elders and Scribes, and Chief
Priests, and be put to death, and rise again the third day.
The meaning is ; Then preach Me when I shall have sufFered
these things, for it will be of no avail that Christ be preached
publicly, and His Majesty spread abroad araong the people,
when after a little tirae they shall see Him scourged and
crucified. Chrys. For what having once had root has after-
wards been torn up, if it is again planted, is with difficulty
retained araong the multitude; but what having been once
rooted has continued ever after unraoved, is easily brought
on to a further growth. He therefore dwells on these sor-
rowful things, and repeats His discourse upon them, that
He may open the minds of His disciples. Ortgen. And
observe that it is not said, ' He began to sav,' or ' to teach,'
5U0 GOSFEL ACCOKDING TO CHAF. XVI.
but to sheio ; for as things are said to be shewn to the sense,
so the thiugs which Christ spake are said to be shewn by
Him. Nor indeed do I think, that to those who saw Him
sufFeriug raany things in the flesh, were those things which
they saw so shewn as this representation in words shewed
to the disciples the mystery of the passion and resurrectiou
of Christ. At that time, indeed, He only began to sltew
them, and afterwards when they were more able to receive it,
He shewed them more fully ; for all that Jesus began to do,
that He accomplished. He must needs go to Jerusalera, to
be put to death indeed in the Jerusalem which is below, but
to rise again and reign in the heavenly Jerusalera. But when
Christ rose again, and others were risen with Hira, they
no longer sought the Jerusalera wliich is beneath, or the
house of prayer in it, but that which is above. He suffers
many things from the elders of the earthly Jerusalem, that
He may be glorified by those heavenly elders who receive
His mercies. He rose again frora the dead on the third
day, that He raay deliver frora the evil one, and purchase for
such as are so delivered this gift, that they be baptized iu
spirit, soul, and body, in the uame of the Father, and the
Son, and the Holy Spirit, who are three days perpetually
present to those that through them liave been made chil-
dreu of light.
22. Then Peter took Him, and began to rebiike
Him, saying, Be it far from Thee, Lord : this shall
not be unto Thee.
23. But He turned, and said unto Peter, Get thee
behind Me, Satan : thou art an ofFence unto Me : for
thou savourest not the things that be of God, but
those that be of men.
Origen. While Christ was yet speaking the beginnings of
the things which He was shewing unto them, Peter considered
thera unworthy of the Son of the living God. And forgetting
that the Son of the hving God does nothing, and acts in no
way worthy of blarae, he began to rebuke Him ; and this is
what is said, And Peter took Him, and begun to rebuke Him.
VER. 22, 23. ST. MATTHEW 591
Jerome. We have often said that Peter had too hot a zeal,
and a very great affection towards the Lord the Saviour.
Therefore after that his confession, and the reward of
which he had heard from the Saviour, he would not have
that his confession destroyed, and thought it impossible
that the Son of God could be put to death, but takes Him
to him affectionately, or takes Him aside that he may not
seera to be rebuking his Master in the presence of his
fellow disciples, and begins to chide Him with the feeling
of one that loved Him, and to contradict Hira, and say, Be
it far jrom Thee, Lord ; or as it is better in the Greek,
lA.eois' aoL Kvpie, ov fir} earai aov tovto, that is, Be propitious
to Thyself, Lord, this shall not be unto Thee. Origen. As
though Christ Himself had needed a propitiation. His affec-
tion Christ idlows, but charges him with ignorance ; as» it
follows, Jle turned and said unto Peter, Get thee behind Me,
Satan, thou art an offence unto Me. Hilary. The Lord,
knowing the suggestion of the craft of the devil, says to
Peter, Get thee behind Me ; that is, that he should foUow the
exaraple of His passion ; but to him by whom this expres-
sion was suggested, He turns aud says, Satan, thou art an
offence unto Me. For we cannot suppose that the name of
Satan, and the sin of being an offence, would be imputed to
Peter after those so great declarations of blessedness and
power that had been granted him, Jerome. But to rae
this error of the Apostle, proceeding from the warmth of
his affection, will never seem a suggestion of the devil. Let
the thoughtful reader consider that that blessedness of power
was promised to Peter in tirae to come, not given hira at the
tinie present; had it been conveyed to him immediately,
the error of a false confession would never have found place
in him. Chrys. For what wonder is it that this should befal
Peter, who had never received a revelation concernins: these
things? For that you may learn that that confession which
he made concerning Christ was not spoken of himself, ob-
serve how in these things which had not been revealed to
him, he is at a loss. Estimating the things of Christ by
human and earthly principles, he judged it mean and un-
worthy of Him that He should suffer. Therefore the Lord
added, For thou savourest not the things that be of God, but
593 GOSPEL ACCORDING TO CHAP. XVI.
the things that be of men. Jerome. As much as to say ; It
is of My will, and of the Father's will, that I should die for
the salvation of men; you considering only your own will
would not that the grain of wheat should fall into the ground,
that it may bring forth much fruit; therefore as you speak
what is opposed to My will, you ought to be called My ad-
versary. For Satan is interpreted ' adverse' or ' contrary.'
Origen. Yet the words in which Peter and those in which
Satan are rebuked, are not, as is coraraonly thought, the
same ; to Peter it is said, Get thee behind Me, Satan ; that is,
follow Me, thou that art contrary to My will ; to the Devil it
is said, Go thy way, Satan, understanding not ' behind Me,'
but ' into everlasting fire.' He said therefore to Peter, Get
thee behind Me, as to one who through ignorance was ceasing
to walk after Christ. And He called him Satan, as one, who
through ignorance had somewhat contrary to God. But he
is blessed to whom Christ turns, even though He turn in
order to rebuke him. But why said He to Peter, Thou art
Pf. 119, ttn offence unto Me, when in the Psalm it is said, Great peace
^^^* have they that love Thy law, and there is no offence to them ?
It must be answered, that not only is Jesus not ofFended,
but neither is any man who is perfect in the love of God ;
and yet he who does or speaks any thing of the nature of
an ofFence, may be an offence even to one who is incapable
of being offended. Or He raay hokl every disciple that sin-
2 Cor. 11, netli as an ofFence, as Paul speaks, Who is offended, and 1
^^* burn not ?
24. Then said Jesus unto His disciples, If any man
will come after Me, let him deny himself, and take up
his cross, and follovv Me.
25. For whosoever will save his life shall lose it :
and whosoever will lose his life for My sake shall
find it.
Chrys. Chrys. Pcter had said, Be it far from Thee, Lord ; this
Hom. iv. gjidii ^qi f)Q y^^fQ Di^Q . and had been ansvvered, Get thee
behind Me, Satan ; but the Lord was not satisfied with this
rebuke, but over and above desired to shew the impropriety
VER. 2-i — 25. ST. MATTHEW. 593
of those things which Peter had said, and the fruit of His
own passion; whence it is added, TJien said Jesus to His
disdples, Tf any man will to come ajter Me, let hhn deny
himself, and tuke up his cross, and folloxo Me ; as rauch as to
say, You say unto Me, Be it far from Thee ; bat I say unto
you, that not only is it harmful for you to hinder jNIe from
INIy Passion, but yourself will not be able to be saved unless
you suffer and die, and renounce your life always. And note,
that Ile does not speak of it as compulsory, for He does not
say, Though ye will not yet must ye suffer this, but, If any
man will. By saying this He rather attracted them ; for he
who leaves his auditor at Hberty, attracts him the more;
"whereas he that uses violeuce oftentimes hinders him. And
He proposes this doctrine, not to Ilis disciples only, but in
coramon to the whole workl, saying, If any man will, that is,
if woman, if man, if king, if free, if slave ; there are three
things mentioned; let him deny himsetf, take up his cross,
and follow Me. Gregory. For unless a man departs frora Oreg.
himself, he does not draw near to Him Avho is above him. ^°^'
^ lu Ev.
But if we leave ourselves, whither shall we go out of our- xxxii. 2.
selves? Or if we have forsaken ourselves, who is it then that
goes ? Indeed, we are one thing when fallen by sin, another
thing as we were made by nature. It is therefore then that
\ve leave and denv ourselves, when we avoid that which we
were of old, and strive towards that to which we are called in
newness. Id. He denies himself whosoever is changcd for Gre?. in
the better, and begins to be what he was not, and ceases to ^^^'^:
be what he was. Id. He also denies himself, who having lo.
trode under foot the risings of pride, shews himself in the ^"^®^". ,'"^
eyes of God to be estranged from himself. Origen. But
though a man may seem to keep fi'om sin, yet if he does not
beheve in the cross of Christ, he cannot be said to be cruci-
fied with Christ ; whence it follows, And take up his cross.
Chrys. Otherwise ; He that disowns another, wliether a
brother, or a servant, or whosoever it be, he may see him
beaten, or suffering aught else, and ueither succours nor be-
friends him ; thus it is He would have us deny our body,
and whether it be beaten or afSicted in any other way, not
to spare it. For this is to spare. So parents do then most
spare their children when thc}' hand them over to tutors,
\0L. I. PT. II. 2 Q
111 FiV.
xxxii.
594 GOSPEL ACCORDING TO CHAP. XVI.
bidcling them not to spare thera. And that you sliould not
think that this denial of self extends only to words or afFronts,
he shews to what degree we should deny ourselves, namely,
to death the most shameful, even that of the cross ; this He
signifies when He says, And take up his cross, andfollow Me.
HiLARY. We are to follow our Lord by taking up the cross
of His passion ; and if not in deed, yet in will, bear Him com-
pany. Chrys. And because malefactors often suffer grievous
things, that you should not suppose that simply to suffer evil
is enoui^h, He adds the reason of suffering, when He says,
Andfollow Me. For His sake you are to endure all, and to
learn His other virtues ; for this is to follow Christ aright, to
be diligent in the practice of virtues, and to sufter all things
r,^ for His sake. Greg. There ave two wavs of taking our cross;
Hoin. when the bodv is afflicted by abstinence, or when the heart
'3 is pained by compassion for another. Forasmuch as our very
virtues are beset with faults, we must declare that vaiuglory
sometimes attends abstiueuce of flesh, for the emaciated body
and pale countenance betray this high virtue to the praise
of the world. Compassion again is sometimes attended by
a false affection, which is hereby led to be consenting unto
siu ; to shut out these, He adds, and follow Me. Jerome.
Otherwise; He takes up his cross who is crucined to the
world; and he to whom the world is crucified, follows his
crucified Lord. Chrys. And then because this seemed se-
vere, He softens it by shewing the abundaut rewards of our
pains, aud the punishment of evil, Re that will save his life
shull lose it. Origen. This may be understood in two ways.
First thus ; if any lover of this present life spares his liie,
fearing to die, and supposing that his life is ended with this
death ; he seeking in this way to save his life, shall lose it,
estranging it from life eternal. But if any, despising the
present life, shall contend for the truth unto death, he shall
lose his life as far as this present life is concerned, but for-
asmuch as he loses it for Christ, he shall the more save it for
life eternal. Otherwise thus ; if any understand what is true
salvation, and desire to obtain it for the salvation of his own
life, he by denying himself loses his iife as to the enjoyments
of the flesh, but saves it by works of piety. He shews by say-
iug, For he ihat wili, that this passage must be connected in
VEE. 26 — 28. ST. MATTHEW. 595
sense with that which went before. If then we understand
the first, Let him deny hhnself, of the death of the body, we
must take this that follows of death only ; but if we under-
stand the first of mortifviug the propensities of the flesh,
then, to lose his life, signifies to give up carnal pleasures.
26. For what is a man profited, if he shall gain the
whole world, and lose his own soul ? or what shall
a man give in exchange for his soul ?
27. For the Son of man shall come in the glory of
His Father w^ith His angels ; and then He shall reward
every man according to his works.
28. Verily I say unto you, There be some standing
here, which shall not taste of death, till they see the
Scn of man coiiiing in His kingdom.
Chrys. Because He had said, Whoso will save, shall lose,
and whoso wiU lose shall save, opposing saving to losing, that
none should hence conclude that there was any equahty be-
tween the losing on one side, and the saving on the other,
He adds, What does it profit a man, if he shall gain the whole
world, but suffer the loss ofhis soul ? As though He had said,
Say not that he who escapes the dangers which threaten him
for Chrisfs sake, saves his soul, that is, his temporal life ; but
add to his temporal hfe the whole world, and what of all these
things will profit a man if his soul perishes for ever? Sup-
pose you should see all your servants in joy, and yourself
placed in the greatest evils, what profit would you reap from
being their master ? Think over this within your own soul,
when by the indulgence of the flesh that soul looks for its
own destruction. Origen. I suppose also that he gains the
world who does not deny himself, nor loses his own life as
to carnal pleasures, and thence suff^ers the loss of his souL
These two things being set before us, we must rather choose
to lose the world, and gain our souls. Chrys. But if you
should reign over the whole world, you would not be able to
buy your soul ; whence it follows, Or what shall a man give
in exchange for his soul ? As much as to say, if you lose
goods, you may have it in your power to give other goods to
2 Q 2
596 GOSPEL ACCOEDING TO CHAP. XVI.
recover tliem ; but if you lose your soul, you can neither give
another soul, nor anything else in rausom for it. Aud what
marvel is it if this happen in the soul, when we see the same
happen in the body; for if you should surround a body
afflicted with an incurable disease with ten thousand diadems,
they would not heal it. Origen. And at first sight indeed
the ransom of the soul might be supposed to be in his sub-
stance, that a man should give his substance to the poor, and
so should save his souL But I suppose that a man has no-
thing that giving as a ransom for his soul he should deliver
it from death. God gave the ransom for the souls of men,
Greg. namely the precious blood of His Son. Greg. Or the con-
in°Ev nexion may be thus; The Holy Church has a period of per-
xxxii. 4. secution, and a period of peace : and our E,edeemer accord-
ingly distinguishes between these periods in His commands ;
in time of persecution the Hfe is to be laid down ; but in tirae
of peace, those earthly lusts which might gain too great power
over us are to be broken through ; whence He says, TVhat
does it profit a man? Jerome. Having thus called upon
His disciples to deny themselves and take up their cross, the
hearers were fiUed with great terror, therefore these severe
tidings are followed by more joyful ; For the Son of Man
shall come in the glory of Ilis Father with the holy Angels.
Dost thou fear death ? Hear the glory ot the triumph.
Dost thou dread the cross? Hear the attendance of the
Angels. Origen. As much as to say; The Son of Man is
now come, but not in glory ; for He ought not to have been
ordained in His glory to bear our sius; but then He shall
come in His glorv, when He shall first have made readv His
disciples, being made as they are, that He might make them
as He is Himself, in the hkeness of His glory. Chrys. He
said not in such glory as is that of the Father, that you
mij,ht not suppose a diff^erence of glory, but He says^ The
glory of the Father, that it might be shewn to be the same
glory. But if the glory is oue, it is evident that the sub-
stance is one. What then fearest thou, Peter, hearing of
death? For then shalt thou see Me in glory. But if I be
in glory, so also shall ye be. But in makiug mention of His
glory^He mingleth therewith things terrible, bringing forward
ihe judgmentj as it iollows, And ihen sha/l He render to cach
VER. 26 28. ST. MATTHEW. 597
man according to his ivorJcs. Jerome. For there is no difFer-
ence of Jcw or Gentile, mau or woman, poor or rich, where
not persons but works are aceepted. Chrys. This He said
to call to their minds not onh^ the punishraent of sinners,
but the prizes and crowns of the rigliteous. Jerome. But
the secret tliought of the Apostles might have sufFered an
offeuce of this sort; The killings and deaths you speak of as
to be now, but the promise of your coming in glory is put off
to a long distant time. He that knows secret things there-
fore, seeing tliat thcy raight object this, requites a present
fear with a present reward, saying, Verily I say unto you,
There be some of those standing here that shall not taste death
until the Son of Man come in His kingdom. Chrys. WiUing ciu ys.
to shew what is that glory in which He shall corae hereafter, *^°'"" ^^'*
He revealed it to them in this present Ufe, so far as it was
possible for them to receive it, that they might not have
sorrow in their Lord's death. Remig. What is here said,
therefore, was fulfilled in the three disciples to whom the vid. Bed.
Lord, when transfigured in the mount, shewed the joys ofg"^;"'''
the eternal inheritance ; these saw Him coming in His king-
dom, that is, shining in His effulgent radiance, in which, after
the judgment passed, He shall be beheld by all the saints.
Chrys. Therefore He does not reveal the names of those
who should ascend into the mount, because the rest would
be very desirous to accompany thera whither they might
look upon the pattern of His glory, and would be grieved
as though they were passed over. Greg. Or, by the king- Greg.
dom of God is msant the present Church, and because some " * ^"^'
of His disciples were to Uve so long in the body as to behokl
the Church of God built up and raised against the glory of
this world, this comfortable promise is given them, There be
some of them standing here.
Origen. MoraUy ; To those who are nearly brought to the
faith, the Word of God wears the form of a servant ; but to
those that are perfect, He comes in the glory of the Father.
His angels are the Avords of the Prophets, which it is not
possible to comprehend spirituaUy, until the word of Christ
has been first spirituaUy comprehended, and then wiU their
words be seen in Uke majesty with His. Then wiU He give
of His own glory to every man according to his deeds; for
598 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. XVI.
tlie better each man is in his deeds, so much the more spiri-
tuall_v does he understand Christ and His Prophets. They
that staud where Jesus stands, are they that have the foun-
dations of their souls rested upon Jesus ; of whom such as
stood firmest are said not to taste death till they see the
Word of God ; which comes in His kingdom when they see
that excellence of God which they cannot see while they are
involved in divers sins, which is to taste death, forasmucli as
the soul that sinneth, dies. For as life, and the living bread,
is He that came down from heaven, so His enemy death is
the bread of death. And of these breads there are some that
eat but a little, just tasting them, while some eat more abun-
dantly. They that sin neither often, nor greatly, tliese only
taste death ; they that have partaken more perfectly of spiri-
tual virtue do not taste it only, but feed ever on the living
bread. That He says, JJntil they see, does not fix any time
at which shall be done what had not been done before, but
mentions just what is necessary ; for he that once sees Him
Raban. lu His glory, shall after that by no means taste death. E-a-
BAN. It is of the saints He speaks as tasting death, by whom
the death of the body is tasted just as it were sipping, while
the life of the soul is held fast in possession.
e Beil. in
Luc. 9
CHAP. XVII.
1. And after six days Jesus taketb Peter, Jaines,
and John his brother, and bringeth them up into
an high mountain apart,
2. And was transfigured before them : and His
face did shine as the sun, and His raiment was white
as the light.
3. And, behold, there appeared unto them Moses
and Ehas talking with Him.
4. Then answered Peter, and said unto Jesus,
Lord, it is good for us to be here : if Thou wilt, let us
make here three tabernacles ; one for Thee, and one
for Moses, and one for Ehas.
Remig. In tliis Transfiguration undergone cn the mount,
the Lord fulfilled within six days the promise made to His
disciples, that they shoukl have a sight of His glory; as it
is said, Aiid after six days He took Peter, and James, and
John his brother. Jerome. It is made a question how it
could be after six days that He took them, when Luke says Luke 9,
eight. The answer is easy, that here one reckoned only the
intervening days, there the first and the last are also added.
Cheys. He does not take them up immediately upon the
promise being made, hut six days after, for this reason, that
the other disciples raight not be touched with any human
passion, as a feehug of jealousy; or else that during these
days' space, those disciples who were to be taken up might
become kindled with a more eager desire. Raban. Justly Raban
was it after six days that He shewed His glory, because ^
after six ages is to be the resurrection ^ Origen. Or because
• See the Oxford Translation of S. Cyprian, Tr. xiii. n. a.
600 GOSFEL ACCORDING TO CHAP. XVII.
in six days this whole visible world was made ; so he who
is above all the things of this world, may ascend into the high
mountain, and there see the glory of the Word of God.
Chrys. He took these three because He set them before
others. But observe how Matthew does not conceal who
were preferred to himself ; the hke does John also when he
records the pre-eminent praise given to Peter. For the com-
pany of Apostles was free from jealousy and vain glory.
HiLARY. In the three thus taken up with Him, the election
of people out of the three stocks of Sem, Cam, and Japhet
Raban. is figured. R,ABAX. Or; He took only three disciples with
'^ ^ ' Him, because many are called but few chosen. Or because
they who now hold in incorrupt mind the faith of the Holy
Trinity, shall then joy in the everlasting beholding of it.
Remig. When the Lord was about to sliew His disciples
the glory of His brightness, He led them into the mountain,
as it follows, And He took them up into a high mountain
apart. Herein teaching, that it is necessary for all who seek
to contemplate God, that they shoukl not grovel in weak
pleasures, but by love of things above should be ever raising
themselves towards heavenly things; and to shew His dis-
ciples that they should not look for the glory of the di-
vine brightness in the gulph of the present world, but in
the kingdom of the heavenly blessedness. He leads theni
apart, because the saints are separated from the wicked by
their whole soul and devotiou of their faith, and shall be
utterly separated in the future ; or because many are called,
but few chosen. It follows, And He tvas transfigured hejore
them. Jerome. Such as He is to be in the time of the
Judgnient, such was He now seen of the Apostles. Let
none suppose that He lost His former form and linearaents,
or laid aside His bodily reality, taking upon Him a spiritual
or ethereal Bod}^ How His transfiguration was accom-
plished, the Evangehst shews, saying, And His face did
shine as the sun, and Ilis raimemt became white as snow,
For that His face is said to shine, aud His raiment described
to become white, does not take away substance, but confer
glory. In truth, the Lord was transformed into that glory
in which He shall hereafter come in His Kingdom. The
transformation enhauced the brightness, but did not destroy
VER. 1 — 4. ST. MATTHEW, 601
the countenance, altliough the body were spiritual; whence
also His raiment was changed and becarae white to such
a degree, as in the expression of another EvangeHst, no
fuller on earth can whiten them. But all this is the pro-
perty of raatter, and is the subject of the touch, not of spirit
and ethereal, an illusion upon the sight only beheld in
phantasm. E.emig. If then the face of the Lord shone as
the sun, and the saints shall shine as the sun, are then the
brightness of the Lord and the brightness of His servants
tj be equal ? By no raeans. Bnt forasmuch as nothing is
known more bright than tlie sun, therefore to give some illus-
tration of the future resurrection, it is expressed to us that
the brightness of the Lord's countenance, and the brightness
of the righteous, shall be as the sun. Origex. Mysticaliy;
When any one has passed the six days according as we have
said, he beholds Jcsus transfigiH'ed before the eyes of his
heart. For the Word of God has various forms, appearing
to each man according as He knows that it will be expedient
for liim; and He shews Himself to none in a manner beyond
liis capacity ; whence he says not simply, He was trans-
figured, but, hejore them. For Jesus, in the Gospels, is merely
understood by those who do not mount by means of exalting
works and words upon the high raountain of wisdom ; but to
thera that do raount up thus, He is no longer known according
to the fiesh, but is understood to be God the Word. Before
these then Jesus is transfigured, and not before those who
live sunlc in worldlv conversation. But these, before wliom
He is transfigured, have been raade sous of God, and He is
shewn to them as the Sun of righteousness. His raiment is
made white as the hght, that is, the words and sayings of the
Gospels with which Jesus is clothed according to tliose things
which were spoken of Hira by tlie Apostles. Gloss. Or ; tlie Gioss.
rairaent of Christ shadows out the saints, of whora Esaias savs, f„ ,'"'*
With all these shalt thou clothe thee as with a garment ; and isa. 49,
thev are likened to snow because thev shall be white with
virtues, and all the iieat of vices shall be put far away from
them. It fbllows, And there appeared unto them Moses and
Elias talking with them. Chrys. There are many reasons why
these should appear. The first is tliis ; because tlie muhitudes
said He was EUas, or Jeremias, or one of the Prophets, He here
602 GOSPEL ACCORDING TO CHAP. XVII.
brings with Ilim the chief of the Prophets, that hence at least
may be seen the differcnce between the servants and their
Lord. Another reason is this ; because the Jews were ever
charging Jesus with being a transgressor of the Law and blas
phemer, and usurping to Himself the glory of the Father, that
He might prove Himself guiltless of both charges, He brings
forward those who were eminent in both particulars ; Moses,
who gave the Law, and EHas, who was jealous for the glory
of God. Another reason is, that they might learn that He
has the power of life and death ; by producing Moses, who
was dead, and Ehas, who had not yet experienced death.
Afurther reason also the Evangehst discovers, that He might
shew the glory of His cross, and thus soothe Peter, and
the other disciples, who were fearing His death; for tliey
talked, as another Evangelist declares, of His decease which
He should accomplish at Jerusalem. Wherefore He brings
forward those who had exposed themselves to death for God's
pleasure, and for the people that believed ; for both had
wilhngly stood before tyrants, Moses before Pharaoh, Ehas
before Ahab. Lastly, also, He brings them forward, that the
disciples should emulate their privileges, and be meek as
Moses, and zealous as Ehas. Hilary. Also that Moses and
Ehas only out of the Avhole number of the saints stood
with Christ, means, that Christ, in His kingdom, is between
the Law and the Prophets ; for He shall judge Israel iu
the presence of the sarae by whom He was preached to
them. Origen. However, if any man discerns a spiritual
sense in the Law agreeing with the teaching of Jesus, and in
1 Cor. the Prophets finds the hidden wisdom of Christ, be beholds
^) *7
' '• Moses and EUas in the same glory with Jesus. Jerome.
It is to be remembered also, that when the Scribes and
Pharisees asked signs from heaven, He would not give any ;
but now, to increase the Apostles' faith, He gives a sign ;
EHas descends from heaven, whither he was gone up, and
Is. 7, 10. Moses arises from hell ; as Ahaz is bidden by Esaias
to ask him a sign in the heaven above, or in the depth
beneath. Chrys. Hereupon foUows what the warm Peter
spake, Peter answered and said unto Jesus, Lord, it is good
for us to be here. Because he had heard that He must go
up to Jerusalem^ lie yet fears for Christ; but after his
VER. 5 — 9. ST. MATTHEW. 603
rehuke he dares not again say, Be propitious to TJiijself,
Lord, but suggests the sarae covertly under other guise.
For seeing in this place great quietness and sohtude, he
thought that this would be a fit place to take up their abode
in, saying, Lord, it is goodfor us to be here. And he sought
to remain liere ever, therefore he proposes the tabernacies,
If Thou wilt, let us make here three tabernacles. For he
concluded if he should do this, Christ would not go up to
Jerusalem, and if He should not go up to Jerusalera, He
should not die, for he knew that there the Scribes laid wait
for Him. Remig. Otherwise; at this view of the majesty
of the Lord, and His two servants, Peter was so delighted,
that, forgetting every thing else in the world, he would abide
here for ever. But if Peter was then so fired with admira-
tion, what ravishment will it not be to behold the Kiiig
in His proper beauty, and to mingle in the choir of the
Angels, and of all tlie saints ? In that Peter says, Lord, if
Thou wilt, he sliews the subraission of a dutiful and obedient
servant. Jekome. Yet art thou wrong, Peter, and as another
Evangelist says, knowest not what thou sayest. Think not Luke 9,
of tliree tabernacles, when there is but one tabernacle of ^^'
the Gospel in which both Law and Prophets are to be re-
peated. But if thou wilt have three tabernacles, set not the
servants equal with their Lord, but make three tabernacles,
yea make one for the Father, Son, and Holy Spirit, that They
whose divinity is one, may have but one tabernacle, in thy
bosom. Remig. He was wrong moreover, in desiring that
the kingdom of the elect should be set up on earth, when the
Lord had promised to give it in heaven. He was wrong
also in forgetting that himself and his fellows were mortal,
and in desiring to come to eternal felicity without taste
of death. Eaban. Also in supposing that tabernacles were
to be built for conversation in heaven, in which houses are
not needed, as it is written in the Apocalypse, I saiv not any Rev. 21,
tentple therein. ^^*
5. While he yet spake, behold, a bright cloud
overshadowed them : and behold a voice out of the
cloud, which said, Tiiis is My beloved Soii, in whom
l am well pleased ; hear ye Him.
604 GOSPEL ACCORDIKG TO CHAP. XVII.
6. And wlicn the disciples heard it, they fell on
their face, and were sore afraid.
7. And Jesus came and touched them, and said,
Arise, and be not afraid.
8. And when they had lifted up their eyes, they
saw no man, save Jesus only.
9. And as they came down from the mountain,
Jesus charged them, saying, Tell the vision to no
man, until the Son of man be risen again from the
dead.
Jerome. AVliile tlicy thought oiily of an earthly tabernacle
of boughs or tents, they are overshadowcd by the covering
of a bright cloud ; While he yet spake, there came a hright
cloud and overshadowed them. Chrys. When tlie Lord
Exnd. 19, tlireatens, He shews a dark clond, as on Sinai ; but here
9 16
where He sought not to terrify but to teach, there ap-
peared a bright cloud. Origen. The bright cloud over-
shadowing the Saints is the Power of the Father, or perhaps
the Holy Spirit; or I may also venture to call the Sa-
viour that bright cloud which overshadows the Gospel, the
Law, and the Prophets, as they understand who can beliold
His hght in all these thrce. Jerome. Forasmuch as Peter
had asked unwisely, he deserves not any answer; but the
Father makes answer for the Son, that the Lord's word
John5,37.might be fulfilled, Ile that sent Me, Ile heareth tvitness of
Me. Chrys. Neither Moses, nor Ehas speak, but the Father
greater than all sends a voice out of the cloud, that the
disciples might believe tliat this voice was from God. For
God has ordinarily shewn Himself in a cloud, as it is writ-
Ps. 97, 2. ten, Clouds and durkness are round ahout Him,; and this
is what is said, Behold, a voice out of the cloud. Jeromb.
The voice of the Father is heard speaking from heaven,
giving testiraony to the Son, and teaching Peter the truth,
taking away his error, and through Peter tlie other disciples
also; whence he proceeds, This is My heloved Son. For Him
make the tabernacle, Him obey; this is the Son, they are
but servants; and they also ought as you to make ready
a tabernacle for the Lord in the inmost parts of their heart.
VER. 5 — 9. ST. MATTHEW. 605
Chrys. Fear not tlien, Peter ; for if God is mighty, it is
manifest tliat tlie Son is also mighty ; wherefore if He is
loved, fear not thou ; for noue forsakes Him whom He
loves; nor dost thou love Him equally with the Father.
Neither does He love Him merely because He begot Him,
but because He is of one will with Himself; as it foUows,
In whom I am ivell pleased : which is to say, in whom I rest
content, whom I accept, for all things of the Father He
performs with care, and His will is one with the Father;
so if He will to be crucified, do not then speak against it.
HiLARY. This is the Son : this tlie Beloved, this the Ac-
cepted ; and He it is who is to be heard, as the voice out of
the cloud signifies, saying, Hear ye Hhn. For He is a fit
teacher of doing the things He has done, who has given the
weight of His own example to the loss of the world, the joy
of the cross, the death of the body, and after that the glory
of the heavenly kingdom. Remig. He says therefore, Hear
ye Him, as much as to say, Let the shadow of the Law be
past, and the types of the Prophets, and foUow ye the one
shining light of the Gospel. Or He says, Hear ye Hiin,
to shew that it was He whom Moses had foretold, The Lord Deut.
yovr God shall raise up a Prophet unto you of your hre-
thren like unto me, Him shall ye hear. Thus the Lord
had witnesses on all sides; from heaven the voice of the
Fatlier, Elias out of Paiadise, Moses out of Hades, the
Apostles from among men, that at the name of Jesus every
thing should bow the kuee, of things in heaven, things on
earth, and thiugs beneath. Origen. The voice out of the
cloud speaks either to Moses or Elias, who desireJ to see the
Son of God, and to hear Him; or it is for the teaching of
ths Apostles. Gloss. It is to be observed, that the mystery gIoss ap.
of the second regeneration, that, to wit, which shall be in the ^°^^^"''
resurrection, when the flesh shall be raised again, agrees well
with the mystery of the first which is in baptism, when the
soul is raised again. For in the baptism of Christ is shewn
the working of the whole Trinit}^ ; there was the Son in-
carnate, the Holy Ghost appearing iu the figure of a dove,
and the Father made kuown by the voice. In like raanncr
iu the transfiguratioUj which is the sacrament of the second
regeneration, the whole Trinity appeared ; the Father in the
606 GOSPEL ACCORDING TO OHAP. XVII.
voice, tlie Son in the man, and the Holy Spirit iu the cloud.
It is made a questiou how the Holy Spirit was shewn there
in the dove, here in the cloud. Because it is His manner to
mark His gifts by specific outward forms. And the gift of
baptistn is innooence, which is denoted by the bird of purity.
But as in the resurrection, He is to give splendour and
refreshment, therefore in the cloud are denoted both the
refreshment and the brightness of the rising bodies. It
follows, And when the disciples heard it, they fell on iheir
faces, and feared greathj. Jerome. Their cause of terror is
threefold. Because they knew that they had doue amiss ; or
because the bright cloud had covered them ; or because thev
had heard the voice of God the Father speaking ; for humau
frailty cannot endure to look upon so great glory, and falls to
the earth trembling through both soul aud body. And by
how much higher any one has aimed, by so much lower will
be his fall, if he shall be ignorant of his own measure.
Remig. Whereas the holy Apostles fell upon their faces,
that was a proof of their sanctity, for the saints are always
described to fall upon their faces, but the wicked to fall
backwards ^. Chrys. But when before in Christ's baptism,
such a voice came from heaven, yet none of the multitude
then present suffered any thing of this kind, how is it that tlie
disciples on the mount fell prostrate ? Because in sooth their
sohcitude was much, the height and loneliness of the spot
great, and the transfiguration itself attcuded with terrors,
the clear light and the spreading cloud ; all these thiugs
together wrought to terrify them. Jerome. And whereas
they were laid down, and could not raise themselves again,
He approaches them, touches them gently, that by His touch
their fear might be banished, and their unnerved limbs gaiu
strength ; And Jesus drew near, and touched them. But He
further added His word to His hand, And said unto them,
Arise,fear not. He first banishes their fear, that He may
after impart teaching. It follows, And when they lifted up
tiieir eyes, they saw no man, save Jesus otily ; which was
doue with good reason ; for had Moses and Elias continued
^ Abraham, Gen. 17, 3; Moses and Matt. 26, 39. On the o;hur hand, of
Aaron, Nunib. 16. 4, 22; Tobias and tlie wicked, see Gen. 49, 7; Isa.
Sarah, Tob. 12, 16; and our Lord, 28,13; John 18, 6. Nicol.
VER. 10 — 13. ST. MATTHEW. 607
with the Lord, it might have seeraed uncertain to which iu
particular the wituess of the Father was borne. Also they
see Jesus standing after the cloud has been reraoved, and
Moses and Elias disappeared, because after the shadow of
the Law and Prophets has departed, both are found in the
Gospel. It follows ; And as they came down from the
mount, Jesus charged them, saying, Tell no man this vision,
until the Son of 2lan shall rise from the dead. He will not
be preached among the people, lest the marvel of the thing
should seem incredible, and lest the cross following after
so great glory should cause offence. Remig. Or, because
if His majesty should be published araong the people, they
should hinder the dispensation of His passion, by resistance
to the chief Priests ; and thus the redemption of the humaa
race should suffer impediment. Hilary. He enjoins silence
respecting what they had seen, for this reason, that when
they should be filled with the Holy Spirit, they should thcn
bccome witnesses of these spiritual deeds.
10. And His disciples asked Him, saying, Why
then say the Scribes that Elias must first come ?
11. And Jesus answered and said unto them, Elias
truly shall fiist come, and restore all things.
12. But I say unto you, That Ehas is come already,
and they knew him not, but have done unto him
whatsoever they listed. Likewise shall also the Son
of man sufFer of them.
13. Then the dlsciples understood that He spake
unto them of John the Baptist.
JEROME. It was a tradition of the Pharisees foUowing the
Prophet Malachi, that EHas should come before the coming
of the Saviour, and bring back the heart of the fathers to
the cliildren, and the children to the fathers, and restore all
tliings to their ancient state. The disciples then consider
that this transformation which they had seen in the mount
was Ilis coming in glory, and therefore it is said, And His
disciplcs axhed Him, saying, IIoio then say the Scribes tkat
608 GOSPEL ACCORDING TO CHAP. XVII.
Elias must first come? As though they had said, If you
have already come in glory, how is it that your foreruaner
appears not yet ? And this they say chiefly because they see
Chrys. that EHas is departed again. Chrys. The disciples knew
not of the coming of Elias out of the Scriptures; but the
Scribes made it known to them ; and this report was current
among the ignorant raultitude, as was that concerning Christ.
Yet the Scribes did not explain the coming of Christ and
of Elias, as they ought to have done. For the Scriptures
speak of two comings of Christ ; that which has taken place,
and that which is yet to be. But the Scribes, blinding the
people, spake to them only of His second coming, and said,
If this be the Christ, then shoukl Elias have come before
Him. Christ thus resolves the difficulty, He ansivered and
said, Elias truly shall come, and restore all things ; but I sciy
wito you, that Elias has already come. Think not that
here is a contradiction in His speech, if Ile first say that
Ehas shall come, and then that he is come. For when He
says that EUas shall come and restore all things, He speaks
of EHas himself in his own proper person, who indeed shall
restore all things, in that he shall correct the unbehef of the
Aug. Jews, who shall then be to be found ; and that is the turning
EvT 21 ^^^^ hearts of the fathers to the children, that is, the hearts
of the Jews to the Apostles. Aug. Or; He shall restore all
thinys, that is those whom the persecutiou of Antichrist
shall have overthrown; as He Himself should restore by
His death those whom He ought. Chrys. But if there shall
80 much good arise out of the presence of Elias, why did
He not send him at that time? We shall sav, Because thev
then held Christ to be Elias, and yet believed not on Ilim.
But they shall hereafter believe Elias, because when he shall
come after so great expectation announcing Jesus, they will
more readily receive what shall be taught by Him. But
when He savs that Elias is come alreadv, He calls John the
Baptist Elias from the reserablance of their rainistry ; for as
Ehas shall be the forerunner of His second coming, so was
John the forerunner of His first. And He calls John Elias,
to shew that His first coming was agreeable to the Old
Testament, and to prophecy. Jerome. He tlien who at
the Saviour's sccoud coming should come in the truth of
VEK. 14—18. ST. MATUIEW. 609
His body, come now in John in power and spirit. It fol-
lows, And they knew him not, but clid unto him ivhatsoever
theij would, that is, despised and beheaded him. Hilary.
As he annouueed the Lord's coming, so he was also to fore-
shew Ilis passion by the example of liis own suffering and
wrong; whence it follows, >S'o also shall the Son of Man siifftr
oj them. Chrys. He takes the opportunity from the passion
of John to refer to His own passion, thus giving them much
comfort. Jerome. It is euquired liow, seeing that Herod
and Herodias were they that kilied John, it can be said that
Jesus also was crucified by them, when we read that Ile
was put to death by the Scribes and Pharisees ? It must be
answered briefly, that the party of the Pharisees consented
to the death of John, and that in the Lord's crucifixion
Herod united his approval, wheu having mocked and set
Him at nought, he sent Ilim back to Pilate, that he should
crucify Him. Raban. From the mentiou of His own passion
which the Lord had ofteu foretold to them, aud from that
of His forerunner, which they beheld akeady accomplished,
the disciples perceived that Joliu was set forth to them
under the name of EHas ; whence it follows ; Then under-
stood the disciples that He spake to them of John the Baptist.
Origen. That He says of John, Elias is already come, is not
to be understood of the soul of Elias, that we fall not into
the doctrine of metempsychosis, which is foi^eign to the truth
of Church doctrine, but, as the Angel had foretold, he came
in the spirit and power of Elias.
14. And when they were come to the multitude,
there came to Him a certain man, kneeling down to
Him, and saying,
15. Lord, have mercy on my son : for he is luna-
tick, and sore vexed : for ofttimes he falleth into the
fire, and oft into the water.
10. And I brought him to Thy disciples, and they
could not cure liim.
17. Then Jesus answered and said, O faithless
and perverse generation, how long shall I be witii
VOL. I. PT. II. 2 R
610 GOSPEL ACCORDING TO CHAP. XVII.
yoTi ? how long sliall I sufFer you ? bring him hither
to Me.
18. And Jesus rebuked the devil ; and he departed
out of Him : and the child was cured from that very
hour.
Origen. Peter, anxious for such desirable hfe, and pre-
ferring his owu benefit to that of many, had said, It is good
for us to be here. But since charity seeks not her own,
Jesus did not this which seeraed good to Peter, but de-
scended to the multitude, as it were from the high mount
of His divinity, that He might be of use to such as could
not ascend because of the weakness of their souls; whence
it is said, And when He was come to the multitude ; for if
He had not gone to the multitude with His elect disciples,
there would not have come near to Him the man of whom
it is added, There came to Him a man hieeVing doivn, and
saying, Lord, have mercy on my son. Consider here, that
sometimes those that are themselves the sufferers beheve
and entreat for their own heahng, sometimes others for
them, as he who kneels before Him praying for his son, and
soraetimes the Saviour heals of Himself unasked by any.
First, let us see what this means that foUows, For he is
lunatic, and sore vexed. Let the physicians talk as they hst >
for they think it no unclean spirit, but some bodily disorder,
and say, that the humours in the head are governed iu their
motions by sympathy with the phases of the moon, whose
Kght is of the nature of humours. But we who beheve
the Gospel say that it is an uncleaa spirit that works such
disorders in men. The spirit observes the raoon's changes,
that it may cheat men into the beUef that the moon is
the cause of their sufferings, and so prove God's creatiou
to be evil ; as other dsemons lay wait for men following the
times and courses of the stars, that they may speak wicked-
ness in high places, calhng sorae stars maUgnant, others be-
nign ; whereas no star was made by God that it should pro-
duce eviL In this that is added, For ofttimes he falls into the
fire, and oft into the water, Chrys. is to be noted, that were
not man fortified here by Providence, he would long since
have perished; for the dsemon who cast him into the fire, and
VKR. 14 18. ST, ISIAITHEW. 611
ir>to the Mater, would have killed hirn ontri«tht, had God not
restrained him. Jerome. In saying, And I brought him to
Thy disciples, and they could not heal hini, he covertly accuses
fhe Apostles, whereas thut a cure is impossible is sometimes
the effect nut of want of power in tliose that undertake it,
but of want of faith in those that are to be healed. Chrys.
See herein also his folly, in that before the multitude he ap-
peals to Jesus against His disciples. But He clears thera
from shame, imputing their failure to the patient himself;
for many things shew that he was weak in faith. But He ad-
dresses His reproof not to the man singly, that He may not
trouble him, but to the Jews in general. For many of those
present, it is hkely, had improper thoughts concerning the
disciples, and therefore it foUows, Jesus answered and said,
faithless and perverse generation, how long shall I be with
you, how long shall I svffer you ? His Hoio long shall I be
with you? shews that death was desired by Him, and that
He longed for His withdrawal. Bemig. It may be known also,
that not now for the first time, but of a long tirae, the Lord
had borne the Jews' stubbornness, whence He says, IIow long
shall 1 suffer you ? because I have now a long while endured
your iniquities, and ye are unworthy of My presence. Origen.
Or; Because the disciples could not heal him as being weak
in faith, He said to them, faithless generation, adding joer-
verse, to shew that their perverseness had introduced evil
beyond their nature, But I suppose, that because of the
perverseness of the whole human race, as it were oppressed
with their evil nature, He said, Hoto long shall I be with you ?
Jekome. Not that we raust think that He was overcorae by
weariness of them, and that the meek and gentle broke out
into words of wrath, but as a physician who might see the
sick man acting against his injunctions, would say, How long
shall I frequent your chamber? How long throw away the
exercise of my skill, while I prescribe one thing, and you do
another? That it is the sin, and not the man with whom He
is angry, and that in the person of this one maii He convicts
the Jews of unbelief, is clear from what He adds, Bring him
to Me. Chrys. When He had vindicated His disciples, He
leads che boy's father to a cheering hope of believing that
he shall be deiivered out of this evil; and that the father
2 k2
612 GOSPEL ACCORDING TO CHAP. XVII
might be led to believe tlie miracle that was coming, seeing
the dsemon was disturbed even when the child was only
called ; Jekome; He rebuked him, that is, not the sufferer,
but the dsemon. Remig. In which deed He left an example
to preachers to attack sius, but to assist men. Jerome. Or,
His reproof was to the child, because for his sins he had
been seized ou by the daemon.
E.ABAN. The lunatic is tiguratively one who is hurried
into fresh vices every hour, one while is cast into the fire,
Hns. 7. with which the hearts of the adulterers burn; or again into
*' ^" the waters of pleasures or lusts, which yet have not strength
Aug- to quench love. Aug. Or the fire pertains to anger, which
Ev. i. 22. aims upwards, water to the lusts of the flesh. Origen. Of
Ecclus. the changefulness of the sinner it is said, The fool changes
' as the moon. We may see sometimes that an impulse to-
wards good works comes over such, when, lo ! again as by
a sudden seizure of a spirit they are laid hold of by their
passions, and fall from that good state in which they were
supposed to stand. Perhaps his father stands for the Angel
to whom was allotted the care of this lunatic, praying the
Physician of souls, that He would set free his son, who coukl
not be delivered from his sufilsring by the simple word oi
Christ's disciples, because as a deaf person he cannot receive
their instruction, and therefore he needs Chrisfs word, that
henceforth he may not act without reason.
19. Then came the disciples to Jesus apart, and
said, Why could not we cast him out ?
20. And Jesus said unto them, Because of your
unbelief : for verily I say unto you, If ye have faith
as a grain of mustard seed, ye shall say unto this
mountain, Remove hence to yonder place ; and it
shall remove ; and nothing shall be impossible unto
you.
21. Howbeit this kind goeth not out but by prayer
and fasting.
Chrys. The disciples had received from the Lord the
power over unclean spirits, and when they could not heal the
daemoniac thus brought to them, they seem to have had mis-
VER. 19 — 21. ST. MATTHEW. G13
givings lest they had forfeited the grace once given to them ;
hence their question. And they ask it apavt, not out of
shame, but because of the unspeakable niatter of which
they were to ask. Jesus said unto ihem, Because of your
unhelief. Hilary. The Apostles had believed, yet their
faith was imperfect; while the Lord tarried in the mount,
and tliey abode below with the multitude, their faith had
become stagnant. Chrys. Whence it is plain that the dis-
ciples' faith was grown weak, yet not all, for those pillars
were there, Peter, and James, and John. Jerome. This is
Avhat the Lord says in another place, Whatsoever ye shall Johnie,
ask in My Name believing, ye shall receive. Therefore when j^j^^ ^i
we receive not, it is not the weakness of Him that gives, but 22.
the fault of thera that ask. Chrys. But it is to be known,
that, as ofttimes the faith of him that draweth near to receive
supplies the miraculous virtue, so ofttimes the power of those
that work the miracle is sufficient even without the faith
of those who sought to receive. Cornelius and his house- ActslO, 4.
hold, by their faith, attracted to thera the grace of the Holy
Spirit ; but the dead man who was cast into the sepulchre 2 Kings
of Elisha, was revived solely by virtue of the holy body. It ^^' ^^*
happened that the disciples were then weak in faith; for
indeed they were but in an imperfect condition before the
cross ; wherefore He here tells them, that faith is the mean
of miracles, Verily 1 say unto you, if ye shall have faith as a
grain of mustard-seed, ye shall say to this mountain, Remove
hence, and it shall remove. Jerome. Some think that the
faith that is compared to a grain of mustard-seed is a little
faith, whereas the Apostle says, // / shall have such faith \ Cor,
that I could remove mountains. The faith therefore which is ^^' ^'
compared to a grain of mustard-seed is a great faith. Greg. Greg.Mor
The mustard-seed, unless it be bruised, does not give out its P'"'^^* ''• ^*
qualities, so if persecution fall upon a holy raan, straightway
what had seemed weak and contemptible in him is roused
into the heat and fervour of virtue. Origen. Or, all faith
is hkened to a grain of mustard-seed, because faith is looked
on with contempt by men, and shews as something poor and
mean ; but when a seed of this kind lights upon a good heart
as its soil, it becomes a great tree. The weakness of this
lunatic's faith is yet so great, and Christ is so stroug to lieal
614 GOSPEL ACCORDING TO CHAP. XVII.
him amidst all his evils, that He likens it to a mountain
which cannot be cast out but by the whole faith of him who
desires to heal afflictions of this sort. Chrys. So He not
only promises the removal of mountains, but goes beyond,
saying, And nothing shall be impossible to you. E,aban. For
faith gives our minds such a capacity for the heavenly gifts,
that whatsoever \ve will we may easily obtain from a faithful
Master. Chrys. If you shall ask, Where did the Apostles
remove mountains? I answer, that they did greater things,
bringing many dead to life. It is told also of some saints,
who came after the Apostles, that they have in urgent
necessity removed mountains'^. But if mouutains were not
removed in the Apostles' time, this was not because they
could not, but because they would not, there being no press-
ino- occasion. And the Lord said not that tliev should do
this thing, but that they should have power to do it. Yet it
is likely that they did do this, but that it is not written, for
indeed not all the miracles that they wi'ought are written.
Jerome. Or ; the mountain is not said of that which we see
witii the eyes of the body, but signified that spirit which was
removed by the Lord out of the luuatic, who is said by the
Gloss. Prophet to be the corrupter of the whole earth. Gloss. So
interlin. that the sense then is, Ye shall say to this ^nountain, that is
to the proud devil, Remove kence, that is from the possessed
body into tlie sea, that is into the depths of hell, and it shall
remove, and nothing shull be impossible to you, that is, no
Aug. ubi sickness shall be incurable. Auo. Otherwise; That the
*"f' disciples in working their miracles should not be lifted up
with pride, they are warned rather by the humbleness of their
faith, as by a grain of mustard-seed, to take care that they
remove ali pride of earth, which is sigmfied by the mountain
in this place. Raban. But while He teaches the Apostles
how the dsemon ought to be cast out, He instructs all in
' St.Augustine saySjthathehadnever ii. p. 982.) Pope Gregory, Dial. i. 7.
Tead or heardof a niountain beingtrans- calls it a rock, or eveii a mountaiii. He
ported into the sea by faith. Sp. et mentions it wliile relating the likemira-
lit. n. 62. St. Chrysostoni appears to cle in the history of St. Benedict. In
refer to the occurrence recorded in the volcanic countries, changes in moun-
hititory of Gregory of Neo-Ctesarea, tains and rivers occur even from natu-
called Thaumaturgus, A.D. 260, wliose ral causes, much more niight prayer
miraclesare reported to us by his name- cause them. But St. Augustine's re-
sake ol Nyssa. Nyssen, bowever, niatk siievvs tbat ihere is very little
S[>eaks ouly of his moving a stone, (vol. evidence tor the fact.
VER. 22, 23. ST. MATTHEW. 615
regulation of life ; tliat we may all know that all the heavier
inflictions, whether of unclean spirits, or temptations of men,
may be removed by fasts and prayers ; and that the wrath
also of the Lord may be appeased by this remedy alone;
whence he adds, Hoivbeit this kmd is not cast out hut by
prayer and fasting. Chrys. And this He says not of
lunatics in particular, but of the whole class of dsemons. For
fast endues with great wisdom, makes a man as an Angel from
heaveu, and beats down the unseen powers of evil. But
there is need of pi'ayer as even still more important. Aud
who prays as he ought, and fasts, had need of little more, and
so is not covetous, but ready to almsgiving. For he who
fasts, is light and active, and prays wakefully, and quenches
his evil lusts, makes God propitious, and humbles his proud
stomach. And he M'ho prays with his fasting, has two
wings, lighter than the wiuds themselves. For he is not
heavy and wandering in his prayers, (as is the case with
many,) but his zeal is as the warmth of fire, and his con-
stancy as the firmness of the earth. Such an one is most
able to contend with dsemons, for there is nothing more
powerful than a man who prays properly. But if your
health be too weak for strict fast, yet is it not for prayer,
and if you caunot fast, you can abstain from indulgences.
And this is not a little, and not verv different from fast.
Origen. If then we shall ever be required to be employed
in the healing of those who are suffering any thing of
this sort, we shall not adjure them, nor ask them questions,
nor even speak, as though the uuclean spirit could hear us,
but by our fasting and our prayers drive away the evil spirits.
Gloss. Or ; This class of dsemons, that is the variety of carual Gloss.ord.
pleasures, is not overcome unless the spirit be strengthened
by prayer, and the flesh enfeebled by fast, Remig. Or,
fasting is here uuderstood generally as abstiuence not from
food only, but from all carnal allurements, and sinful pas-
sions. In like manner prayer is to be understood in general
as consistiug in pious and good acts, concerning which the
Apostle speaks, Pray without ceasing. l Thess.
5, 17.
22. And while they abode in Galilee, Jesus said
unto them, The Son of man shall be betrayed into
the hands of men.
616 GOSPEL ACCORDING TO CHAP. XVll.
23. And they shall kill him, and the third day
he shall be raised again. And they were exceeding
sorry.
Eemtg. The Lord often foretold to His disciples the rays-
teries of His passion, in order that when they corae to pass,
they raight be the lighter to them from having been known
beforehand. Origen. This seems to be so hke a warning
He had given above, that a man might easily say that the
Lord now repeated what He had said before; yet is it not
so ; He had not before said that He raust be betrayed, but
we hear now not only that He raust be betrayed, but that
He must be betroyed into the hands of men. The Son of Man
Rom. 8, indeed was delivered iip by God the Father according to the
Apostle, but difFerent powers gave Him up into the hands of
raen. Jerome. Thus does He ever mix the joyful and the
grievous ; if it grieves thera that He is to be put to death,
they ought to be gladdened when they hear, And shall rise
again the third day. Chrys. For this is no long time that
He speaks of continuing in death, when He says that He
shall rise again on the third day. Origex. By this an-
nouncement of the Lord the disciples were made very
sorrowful, not attending to that He said, And shall rise
again the third day, nor consideriug what He must be to
whora the space of three days was enough to destroy death.
Jerome. That they were thus made exceeding sorrowful,
came not of their lack of faith ; but out of their love of their
Master they could not endure to hear of any hurt or in-
dignity for Him.
24. And when they were come to Capernaum, they
that received tribute money came to Peter, and said,
Doth not your Master pay tribute ?
25. He saith, Yes. And when he was come into
the house, Jesus prevented him, saying, What thinkest
thou, Simon ? of whom do the kings of the earth
take custom or tribute ? of their own children, or of
strangers ?
26. Peter saith unto Him, Of strangers, Jesus saith
unto him, Then are the children free.
VER. 24 — 27. ST. MATTHEW. 617
27. Notwithstanding, lest we should offend thenn,
go thou to the sea, and cast an hook, and take up
the fish that first cometh up ; and when thou hast
opened his mouth, thou shalt find a piece of money :
that take, and give unto them for Me and thee.
Gloss. The disciples were exceeding sorrowful wlien they Gloss.
heard of the Lord's passion, and therefore that none might "°° "^'^'
ascribe His sufFering to compulsion, and not to a voluntary
submission, he adds an incident which instances Christ's
power, and His submission ; And when they were come to
Capernaum, there came to Peter those who received the
didrachma, and said unto him, Doth not your Master pay
the didrachma? Hilary. The Lord is called upon to pay
the didrachma, (that is, two denarii,) for this the Law had
enjoined upon all Israel for the redemption of their body
and soul, and the use of those that served in the temple.
Chrys, For when God slew the firstborn of Egypt, He
then accepted the tribe of Levi for them. But because the Numb.
numbers of this tribe were less than the number of firstborn ^' **•
among the Jews, it was ordained that redemption raoney
should be paid for the number that came short; and thence
sprang the custom of paying this tax. Because then Christ
was a firstborn son, and Peter seeraed to be the first among
the disciples, they carae to him. And as it seems to me
this was not demanded in every district, they come to Christ
in Capernaum, because that was considered His native place.
Jerome. Or otherwise ; Frora the tirae of Augustus Csesar
Judaea was made tributary, and all the inhabitants were
registered, as Joseph with Mary his kinsworaan gave in His
name at Bethlehem. Again, because the Lord was brought
up at Nazareth, which is a town of Gahlee subject to Ca-
pernaura, it is there that the tribute is asked of Him ; but
for that His rairacles were so great, those who coUected it
did not dare to ask Hiraself, but make up to the disciple.
Chrys. And him they address not with boldness, but court-
eously; for they do not arraign, but ask a question, D(jth
not your Master pay the didrachma ? Jerome. Or, They
enquire with mahcious purpose whether lle pays tribute,
or resists Caesar^s wilL Chrys. What then does Peter sav ?
618 GOSPEL ACCORDING TO CHAP. XVII.
He saith, Yea. To these then he said that He did pay, but
to Christ he said not so, bhishing perhaps to speak of such
Gloss. ap. matters. Gloss. Otherwise ; Peter answered, Yea; raean-
ing, yea, He does not pay. And Peter sought to acquaint
the Lord that the Herodians had demanded tribute, but the
Lord prevented him ; as it foUows, And when he had en-
tered into the house, Jesus prevented hini, sayiny, Of v)honi do
the kings of the earth receive custom or tribute, (i. e. head-
mouey,) of their children, or of strangers ? Jerome. Before
any hint from Peter, the Lord puts the question to him, that
His disciples might not be offended at the demand of tnbute,
when they see that He knows even those things that are
done in His absence. It follows, But he said, From strangers ;
Jesus said unto him, Then are the children free. Origen.
This speech has a twofold meaning. First, tliat the children
of the kings of the earth are free with the kings of the earth ;
but strangers, foreigners in the land, are not free, because of
those that oppress them, as the Egyptians did the children
of IsraeL The second sense is ; forasmuch as there be some
who are strangers to the sons of the kings of the earth, aud
are yet sons of God, therefore it is they that abide in the
words of Jesus ; these are free, for they have known the truth,
and the truth has set them free from the service of sin : but
Jolin8,34. the sons of the kings of the earth are not free; iox whoso
doth sin, he is the servant of sin. Jerome. But our Lord
was the son of the king, both according to the flesh, and
according to the Spirit ; whether as sprung of the seed of
David, or as the Word of the Almighty Father ; therefore as
Aug. the king's son He owed no tribute. Aug. For, saith He, in
Ev. i. 23. 6very kingdom the children are free, that is, not under tax.
Much more therefore should they be free in any earthly
kingdom, who are children of that very kingdom under which
are all the kingdoms of the earth. Chrys. But this instance
were brought to no purpose if He were not a son. But some
one may say, He is son indeed, but not an own son. But then
He were a stranger; and so this instance would not apply;
forHe speaks only of own sons, distinct from whom He calls
thera strangers who are actually born of parents. Mark how
here also Christ certifies that relationsliip which was revealed
to Peter frora God, Thou art Christ, the Son of the living
God. Jerome. Howsoever free then He was, yet seeing He
VER. 24 — 27. ST. MATTHEW. 619
had taken to Hira lowliness of the flesh, He ought to fulfil
all righteousness ; whence it foliows, Bat that they should not
be ojfended, go to the sea. Origen. We may hence gather
as a consequence of this, tiiat when any come with justice
deraanding our earthly goods, it is the kings of the earth that
send them, to claira of us what is their own ; and by His own
exaraple the Lord forbids any off"ence to be given even to
these, whether that they should sin no more, or that thev
should be saved. For the Son of God, who did no servile
work, yet as having the form of a slave, which He took on
Him for man's sake, gave custom and tribute. Jerome, I am
at a loss what first to admire in this passage ; whether the
forelcnowledge, or the mighty power of the Saviour. His
foreknowledge, in that He knew that a fish had a stater in
its raouth, and that that fish should be the first taken ; His
mighty power, if the stater were created in the fish's mouth
at His word, and if by His command tliat which was to
happen was ordered. Christ then, for His eminent love, en-
dured the cross, and paid tribute ; how wretched we who are
called by the name of Christ, though we do nothing worthy
of so great dignity, yet in respect of His majesty, pay no
tribute, but are exempt from tax as the King's sons. But
even in its literal import it edifies the hearer to learn, that so
great was the Lord's poverty, that He had not whence to pay
the tribute for Himself and His Apostle. Should any object
that Judas bore mouey in a bag, we shall answer, Jesus held
it a fraud to divert that which was the poor's to His own
use, and left us au example therein. Chrys. Or He does
not direct it to be paid out of that they had at hand, that
He might shew that He was Lord also of the sea and the
fish. Gloss. Or because Jesus had not any image of Csesar, gIoss.
(for the prince of this world had nothing in Him,) therefore "°" °"'
He furnished an image of Csesar, not out of their own stock,
but out of the sea. But He takes not the stater into His
owu possession, that there should never be found an image of
Csesar upon the Image of the invisible God. Chrys. Observe
also the wisdora of Christ; He neither refuses the tribute,
nor merely commands that it be paid; but first proves that
He is of right exerapt, and then bids to give the money ; the
money was paid to avoid offence to the collectors; the vin-
dication of His exemption was to avoid the offence to the
620 GOSPEfL ACCORDIXG TO ST. MATTHEW. CHAP. XVII.
disciples. Indeed in another pkce He disregards the offence
of the Pharisees, in disputing of meats ; teaching us herein
to know the seasons in which we must attend to, and those
in which we must slight the thoughts of, those who are like
Greg, in to be scandahzed. Gkeg. For we must cast about how, as
Ezech. ^^^ j^g ^g j^j^y. ^jthout sin, to avoid giving scandal to our
neighbours. But if offence is taken from truth, it is better
that offence should come, though truth be forsaken. Chrys.
As you wonder at Christ's power, so admire Peter's faith,
who was obedient in no easy matter. In reward of his faith
he was joined with his Lord in the payment. An abundant
honour ! Thou shalt find a stater, that take and give unto
Gioss. ap. them for Thee and for me. Gloss. For by custom every
"^^ ""* several man paid a didrachma for hiraselfj now a stater is
equal to two didrachmas.
Origen. Mystically; In the field of comfort, (for so is
Capernaum expounded,) He comforis each one of His dis-
ciples, and pronounces him to be a son and free, and gives
him the power of taking the first fish, that after His ascen-
sion Peter may have comfort over that which he has caught.
HiLARY. When Peter is instructed to take the first fish, it is
shewn therein that he shall catch more than one. The blessed
first martyr Stephen was the first that came up, having in his
mouth a stater, which contained the didrachma of the new
preaching, divided as two denarii, for he preached as he be-
held in his passion the glory of God, and Clirist the Lord.
Jerome. Or ; That fish which was first taken is the first Adana,
who is set free by the second Adam; and that which is found
in his mouth, that is, in his confession, is given for Peter and
, for the Lord. Origen. And when you see any miser re-
buked by some Peter who takes the speech of his money out
of his mouth, you may say that he is risen out of the sea of
covetousness to the hook of reason, and is caught and saved
by some Peter, who has taught him the truth, that he should
change his stater for the image of God, that is for the oracles
of God. Jerome. And beautifully is this very stater given
for the tribute ; but it is divided ; for Peter as for a sinner
a ransom is to be paid, but the Lord had not sin. Yet herein
is shewn the likeness of their flesh, when the Lord and His
servants are redeenied with the same price.
CHAP. XVIII.
1 . At the same time came the disciples unto Jesus,
saying, Who is the greatest in the kingdom of
heaven ?
2. And Jesus called a httle child unto Him, aiid
set him in the midst of them,
3. And said, Verily I say unto you, Except ye be
converted, and become as little children, ye shall not
enter into the kingdom of heaven.
4. Whosoever therefore shall humble himself as
this little child, the same is greatest in the kingdom
of heaven.
5. And whoso shall receive one such little child in
My name receiveth Me.
6. But whoso shall otfend one of these Httle ones
which beheve in Me, it were better for him that a
millstone were hanged about his neck, and that he
were drowned in the deptli of the sea.
Jerome. The disciples seeing one piece of raoney paid
both for Peter and the Lord, conceived from this equality of
ransom that Peter was preferred before all the rest of the
Apostles. Chrys. Thus they sufFered a human passion,
which the EvangeHst denotes by saying, At the same time
came the disciples to Jesus, saying, Who, we pray Thee, is
the greatest in the khigdom of heaven? Ashamed to shew
the feehng which was working within, they do not say
openly, Why have you honoured Peter above us ? but they
ask in general, Who is the greatest ? When in the transfi-
guration thej' saw three distinguished, namely, Peter, James,
632 GOSPEL ACCORDING TO CHAP. XVIII.
and Jolm, they had no such feelrag, but now that one is
singled out for especial honour, then they are srrieved. But
do you reraember, first, that it was nothing iu this world thai
they sought ; and, secondly, that they afterwards laid aside
this feeling ? Even their failings are above us, whose enquiry
is not, Who is the greatest in the kingdom of heaven ? but,
Who is greatest in the kingdom of the world ? Origen.
Herein we ought to be imitators of the disciples, that when
any question of doubt arises among us, and we find not how
to settle it, we should with one consent go to Jesus, Who
is able to enlighten the hearts of men to the explication
of every perplexity. We shall also consult some of the
doctors, who are thought most eminent in the Churches,
But in that they asked this question, the disciples knew that
Ijhere was not an equality among the saints in the kingdom
of heaven ; what they yet sought to learn was, how they were
so, and lived as greater and less. Or, from what the Lord had
said above, they knew who was the best and who was great ;
but out of many great, who was the greatest, this was not
clear to them. Jerome. Jesus seeing their thoughts would
heal their ambitious strivings, by arousing an emulation in
lowliness ; whence it follows, And Jesus calling a little child,
set him in the midst of them. Chrys. He chose, I suppose,
quite an infant, devoid of any of the passions. Jerome.
One whose tender age should express to them the innocence
wliich they shoukl have. But truly He set Himself in the
Mat. 20, midst of them, a little one who had eome not to be ministered
^^" unto, but to minister, that He might be a pattern of holiness.
vid. Ori- Otheis intcrpret the little one of the Holy Spirit, whom He
set in the hearts of His disciples, to change their pride into
humiUty. And He said, Verily I say unto you, Except ye be
converted, and become as little children, ye shall not enter
into the kingdom of heaven. He does not enjoin on the
Apostles the age, but the innocence of infants, which they
have by virtue of their years, but to which these might attain
by striving; that they should be children in malice, not in
understanding. As though He had said, As this child, whom
I set before you as a patteru, is not obstinate in anger, when
injured does not bear it in mind, has no emotion at the sight
of a fair woman, does not think one thing while he speaks
gen.inloc.
VER. 1 — 6. ST, MATTUKW. 623
another; so ye, unless ye liave tlie like innocence aiirl purity
of mind, shall tiot be able to enter into the kingdom of
heaven. Hilary. He calls infants all who believe through
the hearing of faith ; for such follow their father, love their
mother, know not to will that which is evil, do not bear liate,
or speak lies^ trust what is tokl them, and believe what
they hear to be true. But the letter is thus interpreted.
Gloss. Except ye be converted from this ambition and jeal- Gloss.
ousy in which you are at present, and become all of you '°'" '°'
as innocent and hurable in dispojsition as you are weak in
your years, ye shall not enter into the kinydom of heaven ;
and sinoe there is none other road to enter in, whoso shall
humhJe himself as this little child, the same is greatest in
the kingdom of heaven ; for by how much a man is humble
now, by so much shall he be e.^^alted in the kingdom of
heaven. Remig. Tn the understanding of grace, or in ec-
clesiastical dignity, or at least in everlasting blessedness.
Jerome. Or otherwise ; Whoso shall humble himself as this
little child, that is, whoso shall humble himself after My
example, he shall enter into the kingdom of heaven. It
foUows, And ivhoso receiveth one such little one in 3Iy
Nanie, receiveth 3Ie. Chrys. Not onlv if ve become such
yourselves, but also if for My sake you shall pay honour to
other such, ye receive reward ; and as the return for the
honour you pay them, I entail upon you the kingdom. He
puts indeed what is far greater, Receiveth Me. Jerome. For
wlioever is such that he imitates Chrisfs huraility and in-
nocence, Christ is received by hira ; and by way of caution,
thftt the Apostles should not think, when such are come to
them, that it is to themselves that the honour is paid, He
adds, that they are to be received not for their own desert,
but in honour of their Master. Chrys. And to make this
word the rather received, He subjoins a penalty in what fol-
lows, IVhoso offendeth one of these little ones, ^c. as though
He had said, As those who for My sake honour one of these,
have their reward, so they who dishonour shall undergo the
extrerae punishment. And marvel not that He calls an evil
Avord an oflPence, for many of feeble spirit are offended by only
being despised. Jerome. Observe that he who is offended
is a little one, for the greater hearts do not take offences.
63i GOSPEL ACCOKUING TO CHAP. XVIII.
And thougli it may be a general declaration against all who
scandalize auy, yet froin the connection of the discourse it
may be said specially to the Apostles ; for iu asking who
should be greatest in the kingdom of heaven, they seemed to
be contending for pre-eminence among themselves ; and if
they had persisted in this fault, they might have scandalized
those whom they called to the faith, seeing the Apostles con-
tending amoug themselves for the preference. Origen. But
how can he who has been converted, and become as a little
child, be yet liable to be scandalized ? This may be thus
explained. Every one who beUeves on the Son of God, and
walks after evangelic acts, is couverted and walks as a little
child ; but he who is not converted that he may become as a
child, it is impossible that he sliould enter into the kingdom
of heaven. But in every congregation of believers, there are
some ouly newly converted that they may become as little
children, but not yet made such ; these are the little oues in
Christ, and these are they that receive offence. Jerome.
When it is said, // is better for him that a mill-stone be
hanged about his neck, He speaks according to the custom
of the province ; for amoug the Jews this was the puuishment
of the greater criminals, to drown them by a stone tied to
them. It is better for him, because it is far better to receive
a brief puuishment for a fault, tlian to be reserved for eter-
nal torments. Chrys. To correspond with the foregoing, He
should have said here, Beceiveth uot Me, which were bitterer
than any punishment; but because they were dull, and the
before-named punishment did not move them, by a familiar
instance He shews that punishment awaited them; for He
therefore says, it were better for him, because another more
grievous puuishment awaits him.
Hilary. Mystically ; The work of the mill is a toil of
blindness, for the beasts having their eyes closed are driven
round in a circle, and under the type of an ass we often
find the Gentiles figured, who are held in the ignorance of
blind labour ; while the Jews have the path of knowledge
set before them in the Law, who if they ofFend Christ's
Apostles it were better for them, that haviug their necks
made fast to a mill-stone, they should be drowned in the sea,
that is, kept under hibour and in the depths of ignorance,
as the Gentiies; for it were better for them that thev should
VER. 7 — 9. ST. MATTHEW. 625
have never knowii Clirist, than not to have received the Lord
of the Prophets. Gregory. Otherwise; What is denoted Greg.Mor.
Ly the sea, but the workl, and what by the mill-stone, but ^''
earthly action ? which, when it binds the neck in the yoke
of vain desires, sends it to a duU rouud of toih There are
some who leave eartidy action, and beud themselves to aims
of contemplation beyoud the reach of intellect, laying aside
humiUty, and so not only throw themselves into error, but
also cast many weak ones out of the bosom of truth. Whoso
then offeuds one of the least of mine, it were better for him
that a miU-stone be tied about his neck, aud he be cast iuto
the sea ; that is, it were better for a perverted heart to be
entirely occupied with worldly busiuess, than to be at leisure
for contemphitive studies to the hurt of mauy. Aug. Other- Aupr.
wise; Whoso offendeth one ofthese little ones, that is so humble £ ^•^*^^
as He would have His disciples to be, by uot obeyiug, or by
opposing, (as the Apostle says of Alexander,) it were better 2 Tim. 4,
for him that a mill-stone should be lianged about his neck, and '
he be drowned in the depths of the sea, that is, it were better
for him that desire of the things of the world, to which tlie
bUnd aud fooUsh are tied down, should siuk him by its load
to destruction.
7. Woe unto the world because of offences ! for it
must needs be that ofFences come ; but woe to that
man by whom the offence cometh.
8. Wherefore if thy hand or thy foot offend thee,
cut them off, and cast them from thee : it is better
for thee to enter into life halt or maimed, rather than
having two hands or two feet to be cast into ever-
lasting fire.
9. And if thine eye offend thee, pluck it out, and
cast it from thee : it is better for thee to enter into
life with one eye, rather than having two eyes to be
cast into hell fire.
Gloss. The Lord had said, that it is better for him who Gloss.
gives oflfence, that a miU-stone be hanged about liis neck, of
which He novv subjoins the reason, Woe unto the world from,
VOL. I- PT. II. 2 s
UOU UCC.
626 GOSPEL ACCORDING TO CHAP. XVIII.
offmces ! i. e. because of offences. Optgen. Tliis we may
understand not of the material elemeuts of tlic world ; but
here the men who are ia the worll, are called the world".
But Chrisfs disciples are not of this world, whence there
cannot be woe to them from offences ; for tliough there be
many offences, they do not touch him who is not of this
world. But if he be yet of this world in lovin^ the world,
• 7
and the things in it, as many offences Avill seize him as those
by which he was encompassed in the workl. It follows, For
Chrys. it must needs be tliat off^ences come. Chuys. This does not
subvert the liberty of the will, or impose a necessity of any
act, but foreshews what must come to pass. Offences are
hindrances in the right way. But Christ's prophecy does
not bring in the offeuces, for it is not done because He fore-
told it, but He foretoid it because it was certainly to come
to pass. But some one will say, If all men are recovered,
and if there be none to bring the offences, will not His
speech be convicted of falsehood ? By no means ; for seeing
that men were incurable, He therefore said, It must needs be
that offences come ; that is, they surely wiil come ; vvliich He
Gloss. never would have said, if all men might be amended. Gloss.
i"cor"il ^^ they must needs come because they are necessary, that is,
19. useful, that by tliis mean they that are approved may be made
manifest. Chrys. For offences rouse men, and make them
more attentive; and he who falls by them speedily rises
again, aud is more careful. Hilary. Or; The lowliness of
His passion is the scandal of the world, which refused to
receive the Lord of eterual glory under the disgrace of the
Cross. Aud what more daugerous for the world than to
have rejected Christ? And He says that offences must needs
come, forasmuch as in the sacrament of restoring to us eter-
ual life, all lowliness of suffering was to be fulfilled in Him.
Origen. Or; The scandals that are to come are the Angels
of Satan. But do not look that these offences should shew
themselves in a substantial or natural shape, for in some the
freedom of the will has been the origin of offence, not liking
to uudergo toil for virtue's sake. But there cannot be real
good, without the opposition of evil. It must needs be theu
that offences come, as it must needs be that we encountcr
' i.e. Mundus — whereas the word commonly used in this sense is seculum.
VER. 7 — 9. ST. MATTHEW. 627
the evil assaults of spiritual powers ; whose hatred is the
niore stirred up, as Christ's word invading men drives out
the evil influeuees from them. And they seek instrumeuts
by whom the otfences may the rather work ; and to such
instruments is more woe; for him who gives, it shall be
worse than for hioi who takes, the offence, as it follows, Bat
woe unto that nian by whom the ojfence cometh. Jerome. As
niuch as to say, Woe to that man through vvhose fault it
comes to pass, that offences must needs be in the world.
And under this general declaration, Judas is particuUuly
condemned, who had made readv his soul for the act of be-
trayal. Hilary. Or; By the man is denoted the Jewisli
people, as the introducers of all this offence tliat is abouC
Christ's passion ; for they brought upou the world all the
danger of denying Christ in His passion, of whom the Law.
and the Prophets had preached that He should suffer.
Chrys. But that you may learn that there is uo absolute
necessity for offences, hear what follows, If thy hand or thy
foot offend thee, ^c. This is not said of the limbs of the
body, but of friends whom we esteera as limbs necessary to
us; for nothing is so hurtful as evil commuuications. Ra-
BAN. Scandal (offence) is a Greek word, which we may call
a stumbhug-block, or a fall, or hitting of the foot. He theii
scandaUzes his brother, who by word or deed amiss gives
him occasion of faUing. Jerome. So aU affectiou, our whole
kindred, are severed from us ; lest under cover of duty any
beUever should be exposed to offence. If, He says, he be
united to thee as close as is thy haud, or foot, or eye, and is
useful to thee, auxious and quick to discern, and yet causes
thee offeuce, and is by the uumeetness of his behaviour
drawing thee into heU; it is better for thee that thou lack
his kiudred, and his profitableness to thee, than that whilst
thou seekest to gain thy kindred or friends, thou shouldest
have cause of faUings. For every beUever knows what is
doing liim harm, what troubles aud tempts him, for it is
better to lead a soUtary Ufe, than to lose eternal Ufe, in order
to have the things uecessary for this present Ufe. Origen.
Or, Tlie priests may with good reasou be caUed the eyes of
the Church, since they are considered her watchmeu ; but
the deacous aud the rest her hands, for by them spiritual
2 s2
628 GOSPEL ACCORDING XO CHAP. XVHI.
deeds are wronglit ; the people are the feet of the body, the
Church ; aud all these it behoves not to spare, if they be-
come au oflFence to the Church. Or, by the offending hand
is understood an act of the mind ; a motion of tlie mind is
the offending foot, and a vision of the mind is the sinning
eye, which vve ought to cut off if they give offence^ for thus
the acts of the limbs are often put in Scripture for the limbs
themselves.
10. Take heed that ye despise not one of these
little ones ; for I say unto you, That in heaven their
angels do always behold the face of My Father which
is in heaven.
11. For the Son of Man is come to save that
which was lost.
12. How think ye? if a man have an hundred
sheep, and one of them be gone astray, doth he not
leave the ninety and nine, and goeth into the moun-
tains, and seeketh that which is gone astray ?
13. And if so be that he find it, verily I say unto
you, he rejoiceth more of that sheep, than of the
ninety and nine which went not astray.
14. Even so it is not the will of your Father which is
in heaven, that one of these Httle ones should perish,
Jerome. The Lord had said, under the type of hand,
foot, and eye, that all kin and connection uhich could afford
scandal must be cut off. The harshness of this declaration
He accordingly tempers with the followiug precept, sayiug,
Take heed that ye despise not one of these little ones ; i. e.
As far as you may avoid despising them. but next to your
own salvation seek also to heal them. But if ye see that
they hold to their sins, it is better that ye be saved, than
that ye perish iu much company. Chrys. Or otherwise;
As to shun the evil, so to honour the good, has great recom-
pense. Above theu He had bid them to cut off the friend-
ships of those that gave offence, here He teaches them to
Gloss. ayi. shew houour aud service to the saiuts. Gloss. Or otherwise ;
Because so great evils come of brethren being scandal-
Anselm.
VER. 10 — 14. ST. MATTHEW. 629
ized, Take heed that ye despise not one of these little ones.
Ortgen. The little ones are tliose that are but lately born in
Christj or those who abide without advance, as though lately
born. But Ciirist judged it needless to give coramand con-
ceruing not despising the more perfect believers, but con-
cerning the little ones, as He had said above, If any man
shall offend one of ihese little ones. A rnan niay perhaps
say that a little one here means a perfect Christian, according
to tliat He says elsewhere, Whoso is least among you, he Luke 9,
shall be great. Chrys. Or because the perfect are esteemed *
of as many little ones, as poor, namely, and despicable.
Origen. But this exposition does not seera to agree with
that wliich was said, If any one scandalizes one of these
little ones ; for the perfect man is not scandalized, nor does
he perisli. But he who tliinks this the triie exposition, says,
that tlie mind of a righteous man is variable, and is sometimes
ofFended, but not easily. Gloss. Therefore are thev not to Gloss.
be despised for that tliey are so dear to God, that Angels are '^^^^ °"
deputed to be tlieir guardians ; For I say unto you, that in
heaven their Angels do alivays hehold the face of My Father
ivhich is in heaven. Origen. Some will have it that an
Angel is given as an attendant minister from the time when
in the hiver of regeneration the infant is born in Christ; for,
say they, it is incredible that a iioly Angel watches over those
vvho are unbelieving and in error, but in his time of unbelief
and sin man is under the Angels of Satan. Others will have
it, that tliose who are forehnown of God, have straightway from
their very birth a guardiau Angel. Jerome. Higli dignity
of souls, that each from its birth has an Angel set in charge
over it ! Chrys. Here He is speaking not of any Angels, but
of the higher sort ; for when He says, Behnld the face of My
Father, He shews that tlieir presence before God is free and
open, and their houour great. Greg. But Dionysius says, tliat Greg.
it is from the ranks of the lesser Angels that these are sent to £""^'4,'"
perforra this ministry, either visibly or invisibly, for that those 12.
higher ranks have not the employment of an outward ministry.
Id. And therefore the Angels always behold tlie face of the Greg.
Father, and yet they come to us ; for by a spiritual presence ""^" "' '
they corae forth to us, and yet by interual contemplatioQ
keep theraselves there wheuce they corae forth ; for they corae
630
GOSPEL ACCORDING TO
CHAP. xviir.
Aupf. fle
Civ. Dei,
xxii. 29.
1 John
3, 2.
Greg.
Hom.
in Ev.
xxxiv. 3.
Greg.
ubi sup.
Bede ap.
Auselni.
not so forth from the divine vision, as to liindcr the joys of
inwavd contemplation. Hilaky. The Angels ofFer daily to
God the prayers of those that are to be saved by Christ ; it
is therefore perilous to despise him whose desires and
reqnests are conveyed to the eternal and invisible God, by
the service and niinistry of Angels. Aug. Or; They are
called our Angels who are indeed the Angels of God; they
are God's beeause they have not forsaken Him ; they are
onrs because thev have begun to have ns for their fellow-
citizens. As they now behold God, so shall we also behold
Him face to face, of which ^-ision John speaks, TVe shall see
Jlim as He is. For by the face of God is to be understood
the manifestation of Himself, not a member or feature of the
body, such as we call by that name. Chrys. He gives yet
another reason weightier than the foregoing, why the little
ones are not to be despised, For the Son of Man is come to
save that ivhich ivas lost. Remig. As much as to say,
Despise not little ones, for I also for men condescended to
become man. Ev that which was lost, understand the
huinan race ; for all the elements have kept their place, but
raan was lost, because he has broken liis ordained place.
Chrys. And to this reasoning He adds a parable, in which
He sets forth the Father as seeking the salvation of men,
and saying, What think ynu, If a man have a hundred
sheep. Greg. This refers to the Creator of raan Himself ;
for a hundred is a perfect nuraber, and He had a hundred
sheep wlien He created the substance of Angels and men.
Hilary. But by the one sheep is to be nnderstood one man,
and under this one man is comprehended the whole human
race. He that seeks man is Christ, and the ninetv and nine
are the host of the heavenly glory which He left. Greg.
The Evangelist says they were left on the mountains, to
signify that the sheep which were not lost abode on high.
Bede. The Lord found the sheep when He restored raan,
and over that sheep that is found there is more joy in heaven
than over the ninety and nine, becanse there is a greater
raatter for thanksgiving to God in the restoration of raan
than in the creation of the Angels. Wonderfullv are the
Angels made, but more wonderfully man restored. Raban.
Note, that nine wauts only oue to make it ten, and ninety
VKR. 10 — 14. ST. M.VTTHEW. 631
and nine tlie sarae to be a hundred. Thus members which
want one only to be perfect, may be larger or smaller, but
yet the unit remaining invariahle, when it is added makes the
rest perfect. And tliat the number of sheep might be made
up perfect in heaven, lost man uas sought on earth. Jero.me.
Others think that by the ninety and nine sheep are undcr-
stood the number of the righteous, and by the one sheep thc
sinners, according to that said iu another place, / am not Mat.
9 13
come to call the rigliteous but sinners to repentance. Greg. '
We must consider whence it is that the Lord declares that ubi sup.
He has joy rather over the converted sinners, than over the
righteous that stand. Bccause these last are often slothful
and slack to practise the greater good works, as being very
secure withiu themselves, for that they have committed none
of the heavier sius. While on the other hand those who
have their wicked deeds to remember, do often through the
corapunctiou of sorrow glow with the more heat in their love
of God, and when they think how they have strayed from
Him, they replace their former losses by gains following.
So the general in a battle loves best that soklier who turns
in his flight and courageously presses the enem}^ than him
who never turned his back, yet never did any valorous deed.
Yet there be some righteous over whora is joy so great, that
no penitent can be preferred before them, those, who though
not conscious to themselves of sins, yet reject things lawful,
and humble themselves in all things. How great is the joy
when the righteous mourns, aiul humbles himself, if there be
joy wheu the uurighteous condcmns himself wherein he has
done amiss ? Bede ^. Or ; By the ninety-nine sheep, which Bede ap.
He left on the mouutains, are signified the proud to whom ^"^^'"^-
a unit is still wanting for perfection. Wlieu then He has
found the sinner, He rcjoices over him, that is, He makes his
own to rejoice over him, rather tiiau over the false righteous.
Jerome. What follows, Even so it is not the will, ^c. is to
be referred to what was said above, Take heed that ye desjnse
not one of these little ones ; and so He shews that this
parable was set forth to enforce that sarae saying. Also in
^ These two passages, to wliich the selm's ' Enarrationes,' and the latter
name of Bede is prefixed in all tlie niay perhaps be onginally derived Iroin
editions, have bcen sought for in Bede Aug. Quasst. Ev. ii. 32.
without success. They occur in An-
633 GOSPEL ACCORDING TO CHAP. XVIII.
saying, // is not the will of My Father which is in heaven
that one of these little ones should perish, He sliews that so
oft as one of these little ones does perish, it is not by the
rather's will that it perishes.
15. Moreover if thy brother shall trespass against
thee, go and tell him his fault between thee and him
alone : if he shall hear thee, thou hast gained thy
brother.
16. But if he will not hear thee, then take with
thee one or two more, tliat in the mouth of two or
three witnesses every word may be estabUshed.
17. And if he sliall neglect to hear them, tell it
unto the Church : but if he neglect to hear the
Church, let him be unto thee as an heathen man
and a PubUcan.
Chrys. Ckrys. Haviug above given a severe sentence against
Hom. Ix. those who were the cause of offence, makiug them to fear on
all sides ; so uow that they to whom the ofFence is offered
should not fall iuto the opposite fault of supiueness aiul
indifference, seeking to spare themseh^es in all things, and so
be puffed up; the Lord here checks such a tendeucy, com-
manding that they be reproved, saying, If thy brother shalt
irespass against thee, go, telt him his fault between thee and
A\ig. hini alone. Atjg. Our Lord admouishes us not to overlook
gl"?* one auother's faults, yet not so as seeking for matter of blame,
but watching what you may araeud. For our rebuke should
be in love, not eager to wouud, but anxious to amend. If
you pass it by, you are become worse tlian he. He by doing
you a wrong hath done himself a great hurt ; you shght your
brother's wound, and are more to blame for your silence thau
Aug. de he for his ill words to you. Id. For often we Avrongly
Civ. Dei, gjjmj ^y teach and admouish, or to rebuke and check the
wicked, either because the task is irksome, or because we
would escape their enraity, lest they should harm or obstruct
us iii temporal thiugs, whether in gaining objects we desire,
or in holding what our frailty fears to love. But if any one
spares reproof of evil doers, because he seeks fitter occasiou,
or fears to make them worse, or that they inay be au impedi-
VER. 15 — 17. ST. MAITHEW. 633
ment to tlie good and pious living of otliei' weak ones, or
may grieve them, or turn them from the faith; hcrein thcre
is seen no considerations of covetousness, but the pnidence
of charity. And much weightier reason have they who are
set over the churches, to the end they should not spare to
rebuke sin; tliough not even he is free from this blarae, who,
though not in authority, wots of many things in them to
whom he is bound by the ties of this life, which should be
touched by admonition or correction, but neglects to do so ;
shunning their displeasure on account of things which he
does not unduly use in this hfe, but wherewith he is unduly
delighted. Chuys. It is to be noted, that onewhile the Lord
brings the offender to him whom he has oflFended; as when
He says, If thou remember that thij brother has ouyht against Ma^.
thee, go, be reconciled to thy brother : otherwhiles He bids '
liim that has suffered tlie wrong to forgive his neighbour;
as where He says, Forgive us our debts, as we also forgive Mat.
owr debtors. Here He has devised yet another method, for He '
brings him who has been grieved to him that grieved him, and
therefore says, If thy brother sin against thee ; for because
he that did the wrong would not readily come to make amends,
because of his shame, He draws to him him that has suffered
the wrong ; and not only draws him there, but with the very
purpose of correcting what was done amiss ; whence He says,
Go and tell him his fault. Eaban. He does not comraaud
us to forgive indiscriminately, but him only that will hearken
and be obedient, and do penitence ; that neither should for-
giveness be unattaiuable, nor sufferance be too far relaxed.
Chrys. And He says not, Accuse him, nor, Chide with liim,
nor, Demand redress, — but, Tell Jiim of his fault ; that is,
remind him of his sin, tell him what things you have suffered
from hira. For he is held down by anger or by shame,
stupified as one in a deep slumber. Wherefore it behoves
^•ou who are in your right senses to go to Him who is in a
disease. Jerome. If then your brother have sinned against
you, or hurt you in any matter, you have power, indeed raust
needs forgive hira, for we are charged to forgive our debtors
their debts. Eut if a man sin against God, it is no longer in
our decisiou. I3ut we do all the contrarv of this; where God
is wronged we are mcrciful, where the affront is to ouroclves
634 GOSPEL ACCORDING TO CHAP. XVllI.
we prosecute the quarrel. Chrys. We are to tell his fault
to the man himself who did it, and not to another, because
the party takes it with the raore patience from hira, and
above all when they are together alone. For when he who
had a right to deraand reparation, shews rather a carefnlness
Aug. to heal the sore, this has great power to propitiate. Aug.
82 8.' When any one therefore offeiuls against us, let us be very
careful, not for ourselves, for it is glorious to forget an injury ;
forget therefore your own wrong, but not the wound your
brother has sustained ; and tell him of his fault between hira
and you alone, seeking his araendment and sparing his shame.
For it may be that out of shame he will seek to defend his
fault, and thus you will only harden, while you sought to do
him good. Jerome. Thy brother is to be reproved in pri-
vate, lest if once he has lost a sense of sharae, he shoukl
Aug. continue in sin. Aug. But tlie Apostle says, Them that sin
" Tim.^' rebulie before all, that others may fear to do the like. Sorae-
5. 20. times therefore your brother is to be spoken to betvveen thee
and him alone, sometiraes to be rebuked before all. What
you must do first, attend and learn; If thy brother, says He,
sin against thee, tell him of his fault between thee and him
alone. Why ? Because he has sinned against you? What
is it that he has sinned against you? You know that he has
sinned, and therefore since his siu vvas in private, let your
rebuke be in private too. For if you alone know of his
trespass, and proceed to rebuke hira before all, you do not
correct but betray him. Your brother has sinned against you ;
if you alone know thereof, then he has sinned against you only ;
but if he did you a wrong in the presence of raany, then he
has sinned against those also vvho vvere witnesses of his fault.
Those faults then are to be rebuked before all, that are
committed before all ; those which are doue in private, are to
be rebuked in private. Discern times, and the Scriptures
are consistent. But vvhy do you correct your neighbour?
Because his trespass has hurt yourself? Far be it from
thee. If you do it from self-love, you do nought ; if you do
it frora love of him, you do raost rightly. Laatly, in what you
sliall say to hira, keep in view for whose sake it is that you
ought to do it, for your owu or for his, for it follows, Jfhe hear
thee, thou hast yained tlty hrother ; do it therefore for his sake,
VER. 15 — 17. ST. MATTHEW. 635
that you may gain liim. And do you confess that by your
sin agrainst man vou were lost : for if vou were not lost, how
has he gained you? Let none then make light of it when he
sins against his brother. Chkys. In this it is raade plain
that enmities are a loss to both sides ; for he said not, he
has gained himself, but, you have gained him ; which shews
tliat both of you had suffered loss by your disagreernent.
Jerome. For in saving another, salvation is gained for our-
selves also. Chrys. What you should do if he does not
yield is added, If he will not hear thee, take with thee one
or tivo. For the more shameless and stubborn he shews
himself, the more studious should we be of applying the
niedicine, and not turu to wrath and hate. As the physician,
if he see that the disease does not abate, he does not slack,
but redoubles his efforts to heal. And observe how this re-
proof is not for revenge, but for correction, seeing his command
is not to take two witii him at first, but when he woukl not
amend ; and even then he does not send a multitude to him,
but one or two, alleging the law, That in the mouth of ttvo Deut.
or three wiinesses every word may stand. This is that you ' ' '
raay have witnesses that you have done all your part.
Jerome. Or it is to be understood in this way ; If he will
not hear thee, take with thee one brother only ; if he yet will
not hear, take a third, either from your zeal for his amend-
raent, that sliame or admonition may move him; or for the
purpose of nieeting before witnesses. Gloss. Or, that if he gIoss. ap.
affirm tliat it is no trespass, that they may prove to liim that ^°^^^"'-
it is a trespass. Jerome. If yet he will not hear tliem, then
it must be told to niany, that he may be held in abhorrence ;
so that he who could not be saved by his own sense of
sharae, may be saved by public disgrace; whence it foUows,
If he will not hear them., tell it to the Church. Chrys.
That is, to those that are over the Church. Gloss. Or, tell Gloss. ap.
it to the whole Church, that his infamy may be the greater. '^"'*^''"-
After all these things follows excommunication, which ought
to be inflicted by the raouth of the Church, that is, by the
Priest, and when he excoraraunicates, the whole Church
works with hira ; as it follows, And if he ivill not hear the
Church, let him be unto thee as an heathen, and a publican.
Alg. That is, regard him no longer in the nuraber of thy j^ "^f^^
82. 7.'
636 GOSPEL ACCORDING TO CHAP. XVIII.
bretliren. Thongli even tluis we are not to neglect his salva-
tion; for the heathens themselves, that is, the gentiles and
pagans, we do not indeed regard in the number of onr
brethren, yet we ever seek their salvation. Chrys. Yet tlie
Lord enjoins nothing of this soit to be observed towards
those who are without the Church, such as He does in re-
Mat.5,39. proving a brother. Of those that are without He says, If
any smite thee on the one cheek, offer to him the other also.
lCor.5,12. As Panl speaks, TJ^at have I to do to judge theni that are
without? But bretliren he bids us reprove, and turn away
from. Jerome. Tiiat He says, As a heathen and a pub-
lican, shews tliat he is to be more abhorred, wlio under the
name of a believer does tlie deeds of an unbeliever, than
those that are openly gentiles. Those He calls publicans,
who pursue worldly gain, and levy contributions bv trading,
cheating, and villainous frauds, and perjuries. Origen. Let
us look well whether this precept extends to all sin ; for
what if any one sin any of those sins whicli are unto death,
such as unnatural crimes, adultery, homicide, or effeminacy,
it cannot be meant tliat such as these are to be admonished
privately, and if he hear you, forthwith to say that you have
gained him. And not rather first put hira out of the Church,
or only when remaining obstinate after monition before wit-
nesses, and by the Church ? One man, looking at the infinite
mercy of Christ, will say, that since the words of Christ make
no distinction of sins, it is to go against Christ's mercv to limit
His words only to little sins. Another, on the other hand,
considering the words carefully, will aver, that they are not
spoken of every sin ; for that he that is guilty of tliose great
sins is not a brother, but is called a brother, with whom,
according to the Apostle, we ought not so much as to eat.
But as they who expound this as referring to every sin give
encouragement to the careless to sin ; so, on the other haud,
he, who teaches that one having sinned in little sins and such
as are not deadly, is, when he has spurned the admonition of
the witnesses and the Church, to be held as a heathen and a
publican, seems to introduce too great severity. For whetlier
he finally perislies, we are not able to decide. First, because
he who has been thrice told of his fault and not hearkened,
may hearken the fourth time; secondly, because sometiraes
VER. 18 20. ST. MATTHEW. 637
a man does not receive according to his deeds, but beyond
his trespass, which is good for him in this world ; lastly,
because He said not alone, Let him be as a heathen, but Let
him be to thee. Whosoever then when reproved three times
in a Hght trespass, does not amend, him we ought to hold
for a heathen and a publican, avoiding him, that he may be
brought to confusion. But whether he is esteemed of God
also as a heathen and a publican, is not ours to decide, but
is in the judgment of God.
18. Verily I say unto you, Whatsoever ye sball
bind on earth shall be bound in heaven : and what-
soever ye shall loose on earth shall be loosed in
heaven.
19. Again I say unto you, That if two of you shall
agree on earth as touching any thing that they shall
ask, it shall be done for them of Mv Father which is
in heaven.
20. For where two or three are gathered together
in My name, there am I in the midst of them.
Jerome. Because He had said, If he will not hear the
Church, let him be to thee as a heathen, and a publican,
whereupon the brother so contemued might answer, or think
within himself, If you despise me, I also will despise you;
if you condemn me, you shall be condemned by my sentence.
He therefore confers powers upon the Apostles, that they
may be assured that when any are condemned after this
manner, the sentence of man is ratified by the sentence of
God. Verily I say unto you, Whatsoever ye shall bind on earth
shall be bound in heaven; and whatsoever ye shall loose vpon
the earth shall be loosed in heaven. Origen. Ile said not
in the heavens (i/2 coelis), as when He spoke to Peter, but ia
heaven [in coelo), for they are not yet attained to the hke
perfection with Peter. PIilary. To hold out a great and
terrible fear, by which all meu should be reached in this
preseut hfe, He pronounces that the judgmtnt of the Apostles
should be ratified, so that whosoever they bound on earth,
638 GOSPEL ACCOIIOING TO CHAP. XVIII.
i. e. left entangled in the noose of sin, and vvhosoever they
loosed, i. e. accorded the pardou of God's mercy to their
salvation, that these should be bound and loosed in heaven.
* fl-posSpos Chrys. And be it noted, that He said not to the Primate^ of
the Church, Biud such a man; but, If ye shall biud him,
the bonds shall be iudissoluble ; leaving the other to his
discretion. And see how He has set the incorrigible person
under the yoke of a tvvofold uecessity ; to wit, the punish-
meut tha.t is here, naraely, the casting forth out of the Church,
wheti He said, Let him be to thee as a heathen ; and the
future punishraent, sayiug, that he shall be bound iu heaveu ;
thus by the weight of his penalties lessening his brother's
Au^. wrath against him. Aug. Othervvise; Wheu you begin to
ubi sup. i^yij your brother as a publican you bind liim on earth, but
take heed that you bind him vvith just cause ; for au unjust
cause breaks rightful bonds. But wheu you have corrected
him, and agreed with him, you have loosed him upon earth,
and when you have ioosed him upon earth, he shall be loosed
also in heaven. You confer a great boon not on yourself,
but ou him, as he had done the hurt not to you but to liim-
Gloss. ap. self. Gloss. But He holds out a ratification uot ouly of
""^ '"' seutences of eKCommuuication, but of every petition which is
offered by meu holding together in the unity of the Church ;
for He adds, Ayain I say unto yuu, that if two of you shall
ayree upon earth, whether iu admitting a penitent, or casting
oiit a froward person, touching any thiny which they shall ask,
any thiug, tliat is, that is not agaiust the unity of the Church,
it shall be done for them by My Father which is in heaven.
By saying, ivhich is in heaven, He points Him out as above
all, and therefore able to fulfil all that shall be asked of
Him. Or, He is in the heavens, that is, vvith saints, proof
euough that whatever worthy thing they shall ask shall be
done uuto them, because they have with them Him of whom
they ask. For tliis cause is the sentence of those that agree
together ratified, because God dwells iu them, For where
two or three are yathered toyether in My name, there am I in
the midst of them. Chrys. Or, because He had said, It shall
be doue unto them by My Father; therefore, to shew that
He is the Giver together with His Father, He adds this,
where two or three, ^c. Origen. And He said uot, / will be,
VER. 21, 22. ST. MATTHEW. 639
but / am in the midst of them ; because straightway, as
soon as they have agreed together, Christ is found araong
them. HiLARY. For Ile who is peace and charity, will set
His place and habitation in good and peaceable dispositions.
Jerome. Or otherwise ; All His foregoing discourse had
invited us to union ; now to make us erabrace peace raore
anxiously, He holds out a reward, proraising to be in the
midst of two or three. Chrys. Yet He said not barely,
Where they are gathered together, but added, in My name,
as much as to say, If any man look upon Me as the chief
motive of his love to his neighbour, I will be with him,
though his virtue be shewn towards other men. How is it
then that those who thus agree together do not obtain what
they ask for ? First, because they ask things not expedient,
and because they do not bring on their parts that which
they ought to contribute; wherefore He says, If two of you,
that is, who shew an evangehc conversation. Thirdly, be-
cause they pray seeking vengeance against those who have
grieved them. And fourthly, because they seek mercy for
sinners who have not repented. Origen. And this also is the
reason why our prayers are not granted, because we do not
agree together in all things upon earth, neither in doctriue,
nor in conversation. For as in music, unless the voices are
idi tirae there is no pleasure to the hearer, so in the Church,
unless they are united God is not pleased therein, nor does
He hear their words.
Jerome. We raay also understand this spiritually; where vid.
our spirit, soul, and body are in agreement, and have not i,/jog"'
within them conflictiug wills, they shall obtain from My
Father every thing they shall ask ; for none can doubt that
that deraand is good, where the body wills the same thing as
the spirit. Origen. Or, In whatever the two testaments are in
agreement, for this every prayer is found acceptable to God.
21. Then came Peter to Him, and said, Lord, how
ofl shall my brother sin against me, and I forgive
him ? till seven times ?
22. Jesus saith unto him, I say not unto thce, Until
seven times : but, Until seventy times seven.
610 GOSPEL ACCORDING TO CHAP. XVIIT.
Jerome. Tlie Lord had said above, 8ee that ye despise
not one of these little ones, and had added, If thy brother sin
against thee, &c. making also a promise, If tivo of you, &c.
by which the Apostle Peter was led to ask, Lord, hoiv oft
shall my brother sin against me, and I forgive him ? And
to his qnestion he adds an opinion, Until seven times ?
Chrys. Chrys. Pcter thought that he had made a large allowance ;
Hoin.ixi. j^^|. y^\^2X answers Christ the Lover of men? it follows, Jesus
saith unto him, I say not unto thee, Until seven times, but,
Aug. Until seventy times seven. Aug. I am bold to sav, that if he
83 3* shall sin seventy-eight times, thou shouldest forgive him ;
yea, and if a hundred ; and how oft soever he sin against
thee, forgive him. For if Christ found a thousand sins, yet
forgave them all, do not you withdraw your forgiveness.
Col. 3, 13. For the Apostle says, Forgiving one another, if any man hath
a quarrel against any, even as God in Christ forgave you.
Chrys. When He says, Until seventy times seven, He does
not limit a definite number vvithin which forgiveness must
be kept ; but He signifies thereby somethiug endless and
Aug. ever enduring. Aug. Yet not without reason did the Lord
' *"^' say, Seventy times seven ; for the Law is set forth in ten
precepts ; and the Law is signified by the number ten, sin
by eleven, because it is passing the denary line. Seven is
used to be put for a whole, because tirae goes round in seven
days. Take eleven seven times, and you have seventy.
He would therefore have all trespasses forgiven, for this is
what He signifies by the number seventy-seven. Origen.
Or ; because the number six seems to denote toil and hibour,
and the number seven repose, He says that forgiveness
should be given to all brethren who live in this world, and
sin in the things of this workl. But if any commit trans-
gressions beyond these things, he shall then have no further
forsriveness. Jerome. Or understand it of four hundred and
ninety tiraes, that He bids us forgive our brother so oft.
E-ABAN. It is one thing to give pardon to a brother when he
seeks it, that he raay live with us in social charity, as Joseph
to his brethren ; and another to a hostile foe, that we may
wish him good, and, if we can, do him good, as David
mourning for Sauk
VER. 23 — 35. ST. MATTHEW. Qll
23. Therefore is the kingdom of heaven likened
unto a certain king, whicli would take account of his
servants.
24. And when he had begun to reckon, one was
brought unto him, wliich owed him ten thousand
talents.
25. But forasmuch as he had not to paj'-, his lord.
commanded him to be sold, and his wife, and children,
and all that he had, and payment to be made.
2G. The servant therefore fell down, and w^or-
shipped him, saying, Lord, have patience w^ith me,
and I wall pay thee ali.
27. Then the lord of that servant w^as moved witli
compassion, and loosed him, and forgave him the
debt.
28. But the same servant went out, and found one
of his fellow-servants, which owed him an hundred
pence : and he laid hands on him, and took him by
the throat, saying, Pay me that thou owest.
29. And his fellow-servant fell down at his feet,
and besought him, saying, Have patience witli me,
and I will pay thee all.
30. And he w^ould not : but went and cast him
into prison, till he should pay the debt.
31. So when his fellow^-servants saw what was done,
they were very sorry, and came and told unto their
lord all that was done.
32. Then his lord, after that he had called him,
said unto him, O thou wicked servant, I forgave thee
all that debt, because thou desiredst me :
33. Shouldest not thou also have had compassion
on tliy fellow-servant, even as I had pity on thee ?
34. And his lord was wroth, and delivered him to
the tormentors, till he should pay all that was due
unto him.
VOL. I. PT. IT. 2 T
642 GOSPEL ACCORMNG TO CHAP. XVJII.
35. So likewise sball My heavenly Father do also
nnto you, if ye from your hearts forgive not every
one his brother their trespasses.
Chrys. That none should think that the Lord had en-
joined something great and burdensorae in saying that
we must forgive till seventy times seven, He adds a parable.
Jerome. For it is customary with the Syrians, especially
they of PalestinCj to add a parable to what they speak;
that what their hearers might not retain simply, and in itself,
the instance and sirailitude may be the raeans of retaining.
vid. 1 Cor. Origen. The Son of God, as He is wisdora, righteousness,
1 30. . . .
' * and truth, so is He a kingdom ; not indeed any of those
which are beneath, but all those which are above, reigning
over those in whose senses reigns justice and the other
virtues ; these are made of heaven because they bear the
image of the heavenly. This kingdora of heaven then, i. e.
the Son of God, when He was raade in the likeness of sinful
flesh, was then like to a king, in uniting raan to himself.
Remig. Or, by the kingdora of heaven is reasonably under-
stood the holy Church, in which the Lord wurks what He
speaks of in this parable. By the man is soraetiraes repre-
sented the Father, as in that, The kingdom bf heaven is like
to a king, who made a marriage for his son ; and sometiraes
the Son ; but here we take it for both, the Fathcr and
the Son, who are oue God. God is called a King, inasmuch
as He created and governs all things. Origen. The ser-
vants, in these parables, are only they who are eraployed
in dispensing the word, and to whora this business is cora-
mitted. Remig. Or, by the servants of this King are signi-
fied air raankind whom He has created for His own praise,
and to whom He gave the law of nature ; He takes account
with them, wlien He would look into each man's raanners,
hfe, and deeds, that He may render to each according to
that he has done ; as it follows, And when He had begun to
reckon, one was brought unio Him which owed Him ten
thousand talents. Origen. The King takes account of our
2 Cor. 5, -whole Hfe then, when we must all be presented before the
judgment-seat of Christ. We raean not this so as that any
should think that the business itself raust needs require a long
VER, 23 — 35. ST. MAITHEW. G13
time. For God, when He will scrutinize the minds of all, will
by some undescribable power cause every thing that every
man has done to pass speedily before the mind of each. He
says, And when he began to take account, because the begin-
ning of the judgment is that it begin from the house of God. i Pet. 4,
At His beginning to take account there is brought unto
Him one who owes Him many talents ; one, that is, who had
wrought great evils; one on W'hom rauch had been enjoined,
and had yet brought no gain ; who perhaps had destroyed as
many men as he owed talents ; one who was therefore becorae
a debtor of many talents, because he had followed the woman Zecii.5, 7.
sitting upon a talent of lead, whose name is Iniquity. Jerome.
I know that some interpi^et the man who owed the ten
thousand talents to be the devil, and by his wife and children
who were to be sold when he persevered in his wickedness,
understand foolishness, and hurtful thoughts. For as wisdom
is called the wife of the righteous man, so the wife of the
unrighteous aud the sinner is called foolishness. But how
the Lord remits to the devil ten thousand talents, and how
he would not remit ten denarii to us his fellow-servants, of
this there is no ecclesiastical interpretation, nor is it to be
admitted by thoughtful men. Aug. Therefore let us say, that Aug.
because the Law is set forth in ten precepts, the ten thousand 0^^'
talents which he owed denote all sins which can be done under
the Law. Eemig. Man who sinned of his own will and choice,
has no power to rise again by liis owu endeavour, and has
not wherewith to pay, because he finds nothing in himself by
which he may loose himself from his sins; whence it follows,
And when he had not to pay, his lord commanded him to be
sold, and his wife and children, and all that he had, and
payment to be made. The fooFs Avife is foUy, and the plea-
sure or lust of the flesh. Aug. This signifies that the trans- Aug.
gressor of the decalogue deserves punishment for his lusts ^"^^25
and evil deeds ; and that is his price • for the price for which
they sell is the punishment of him that is damned. Chrys.
This commaud issued not of cruelty, but of unspeakable
tenderness. Fox he seeks by tiiese terrors to bring him to
plead that he be not sold, which fell out, as he shews when
he adds, The servant therefore fell down and besought him,
saying, Have patience ivith me, and I ivill pay thee all.
2 T 2
641 GOSPEL ACCORDING TO CHAP. XVIII.
E.EMIG. That He says, falHvg doivn, sliews how the sinner
liumbled himself, and offered araends. Have patience with
me, expresses the sinner's prayer, begging respite, and space
to correct his error. Abundant is the bounty of God, and
TTis clemency to siuners converted, seeing he is ever ready
to forgive sins by baptism or penitence, as it follows, But the
lord of that servant had mercy upon him, and loosed him,
aad forgave hini the debt. Chrys. See the exuberance of
heavenly love ! The servant asked only a brief respite, but
he gives him more than he had asked, a fuU remittance
aud cancelliug of the whole debt. He vvas minded to have
forgiven him from the very first, but he would not have it
to be of his own mere motion, but also of the othei''s suit,
tiiat lie might not depart without a gift. But he did uot
remit the debt till he had taken account, because he would
have him kuow how great debts he set him free of, that by
tliis he should at the least be made more merciful to his
fellow-servants. And indeed as far as what has goue he was
worthy to be accepted -, for he made confessiou, aud promised
that he would pay the debt, and fell down and begged, and
coufessed the greatness of his debt. But his after deeds
were uuworthy of the forraer, for it follows, But the sanie
servant went out, and found one of his felloio-servants which
,\ag. oived hini a hundred denarii. Aug. That He says he oioed
^"'g' him a hundred denarii is taken from the sarae nuraber, ten,
the number of the Law. For a huudred times a hundred
are ten thousand, and ten times ten are a hundred ; and
those teu thousaud talents and these hundred deuarii are
still keeping to the number of the Law ; in both of them you
find sins. Both are debtors, both are suitors for reraission ;
so everv raan is hiraself a debtor to God, and has his brother
his debtor. Chkys. But there is as great difference between
sins committed against men, and sins coraraitted against God,
as between ten thousand talents and a hundred denarii ; yea
rather there is still greater diflference. This appears from the
difference of the persons, and from the fewness of the of-
feuders. For when we are seeu of man we withhold and are
loath to sin, but we cease not daily though God see us, but
act and speak all things fearlessly. Not by this only are our
sins agaiust God shewn to be more heiuous, but also by
s
VER. 23 85, ST. MAITHEW. fi4'5
reason of the benefits whicli we have received from Him ;
He gave iis being, and has done all things in our behalf,
has breathed into us a rational soul, has sent His Son, has
opened heaven to us, and made us His sons. If then vve
should everv dav die for Him, could we make Him anv
worthy return ? By no means; it should rather redound
again to our advantage. But, on the contrary, we oiFend
against His laws. Remig. So by him who owed ten thou-
sand talents are represented those that commit the greater
crimes; bv the debtor of a hundred denarii those who com-
mit the lesser. Jerome. That this raay be made plainer,
let us speak it in instances. If any one of you sliall have
committed an adultery, a homicide, or a sacrilege, tliese
greater sins of ten thousand talents sliall be remitted wlien
you beg for it, if you also shall remit lesser offences to those
that trespass against you. Aug. But this unworthy, unjust Aug.
servant would not render that which had been rendered to "'^' ^"^*
hira, for it follows, And he laid hands on him, and held him
hy the throat, saying, Pay me that thou oivest. Remig. That
is, he pressed him hardly, that he might exact vengeance
frora him. Origen. He therefore, as I suppose, took him
by the throat, because he had come forth from the kiug ;
for he would not have so handled his fellow-servant, if he
had not gone forth frora the king. Chrys. By saying, as
he went out, He shews that it was not after long time, but
immediately; while the favour he had received still sounded
in his ears, he abused to wickedness the liberty his lord had
accorded hira. What the other did is added ; And his fellow-
servant fell doivn, and besought him, saying, Have patience
with me, and I will pay thee all. Origen. Observe the ex-
actness of Scripture ; the servant who owed many talents
fell down, and worshipped the king; he who owed the hun-
dred denarii falling down, did not worship, but besought his
fellow-servant, saying, Have patience. But the ungrateful
servant did not even respect the very words which had saved
himself, for it follows, but he ivould not. Aug. That is, he Au^.
nourished such tliouohts towards him that he sought his k"*:^',^
punishment. But he tvent his ivay. Remig. That is, his
"wrath was the rather inflamed, to exact vengeance of him ;
And he cast him into prison, until he should p>ay the debt ;
G16 GOSPEL ACCORDING TO CHAP. XVIII.
that is, he seized his brother, and exacted vengeance of hira.
Chrys. Observe the Lord's tenderness, and the servant's
cruelty; the one for ten thousand talents, the other for ten
denarii ; the one a suitor to his fellow, the other to his lord ;
the one obtained entire remission, the other sought only res-
pite, but he got it not. They who owed nought grieved
with him ; his fellow-servants, seeing ivhat was done, were
Aug. ,f,f,^y sorry. Aug. By the fellow-servants is understood the
Kv.i. 25. Cliurch, which binds one and looses another. Remig. Or
perhaps they represent the Angels, or the preachers of the
holy Church, or any of the faithful, who when they see
a brother whose sins are forgiven refusing to forgive his
fellow-servant, they are sorrowful over his perdition. And
they came, and told their lord ivhat was done. They came
not in body, but in spirit. To tell their Lord, is to shew
the woe and sorrow of the heart in their carriage. It fol-
lovvs, Then his lord called him. He called him by the sen-
tence of death, and bade him pass out of this world, and
said unto him, Thou wicked servant, I forgave thee all that
debt, because thou prayedst me. Chrys. When he owed him
' ten thousand talents, he did not call him wicked, nor did
< he at all chide him, but had mercy on him ; but now when
he had been ungenerous to his fellow-servant, then he says
to him, Thou tvicked servant ; and this is what is said,
Oughtest thou not to have had mercy upon thy fellow-servant.
Kemig. And it is to be known, that we read no answer
made by that servant to his lord ; by which it is shewn us,
that in the day of judgment, and altog3ther after this life,
all excusing of ourselves shali be cut oflF. Chrys. Because
kindness had not mended him, it remains that he be cor-
rected by punishme.it; whence it foUows, And the lord of
that servant was angry, and delivered him to the torturers
until he should pay the whole debt. He said not merely,
Delivered him, but was angry ; this He had not said before,
when his lord commanded that he should be sold ; for that
was not in wrath, but in love, for his correction ; now this
is a sentence of penalty and punishment. Remig. For God
is said then to be wroth, when He takes vengeance on sin-
ners. Torturers are intended for the dsemons, who are
always ready to take up lost souls, and torture them in the
VER. 23 35. ST. MAITHEW. 647
pangs of eterual punishment. Will any who is ouce sunk
into everlasting condemnation ever come to find season of
repentance, and a way to escape ? Never; that until is put
for infinity; and the meaning is, He shall be ever paying,
and shall never quit the debt, but sliall be ever under punish-
ment. Chrys. By this is shewn that his punishment shall
be increasing and eternal, and that he shall never pay. And
however irrevocable ave the graces and calUngs of God, yet
wickedness has that force, that it seems to break even this
law. AuG. For God says, Forgive, and ye shall be forgiven ; Aug.
I have first forgiven, forgive you then after Me ; for if you 53 7'
forgive not, I will call you back, and will require again all Luke 6.
that I had remitted to you. For Christ neither deceives nor
is deceived; and He adds here, Thus will My heavenly Father
do unto you, if ye froni your hearts forgive not every one his
brother their trespasses. It is better that you should cry
out with your mouth, and forgive in your heart, than that
you should speak smoothly, and be unrelenting in your
heart. For the Lord adds, From your hearts, to the end
that though, out of affection you put him to discipHne, yet
gentleness should not depart out of your heart. What is
more beneficial than the knife of the surgeon ? He is rough
with the sore that the man may be healed ; should he be
tender with the sore, the man were lost. Jerome. Also
this, from your hearts, is added to take away all feigned
reconciliations. Therefore the Lord's command to Peter
under this simiUtude of the king and his servant who owed
him ten thousand talents, and was forgiven by his lord upon
his entreaty, is, that he also should forgive his fellow-ser-
vants their lesser trespasses. Origen. He seeks to instruct
us, that we should be ready to shew clemency to those who
have done us harm, especially if they ofi^er amends, and
plead to have forgiveness.
Raban. Allegorically ; The servant here who owed the
ten thousand talcnts, is the Jewish people bound to the
Ten Commandments in the Law. These the Lord oft for-
gave their trepasses, when being in difiiculties they be-
sought His mercy; but when they were set free, they ex-
acted the utmost with great severity frora all their debtors;
and of the gentile people which they hated, they required
648 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. XVIII.
circumcision and the ceremonies of the Law ; yea, the
Prophets and Apostles they barbarously put to death. For
all this the Lord gave them over iuto the hands of the
Romans as to evil spirits, who should punish them with
eternal tortures.
CHAP. XIX.
1. And it came to pass, tliat when Jesus had
finished these sayings, He departed from Galilee, and
came into the coasts of Judaea beyond Jordan ;
2. And great multitudes followed Him ; and He
healed them there.
3. The Pharisees also came unto Him, tempting
Him, and saying unto Him, Is it lawful for a man to
put away his wife for every cause ?
4. And He answered and said unto them, Have ye
not read, that He which made them at the beginning
made them male and female,
5. And said, For this cause shall a man leave
fathcr and mother, and shall cleave to his wife : and
they twain shall be one flesh ?
6. Wherefore they are no more twain, but one
flesh. What therefore God hath joined together, let
not man put asunder.
7. They say unto Him, Why did Moses then com-
mand to give a writing of divorcement, and to put
her away ?
8. He said unto them, Moses because of the hard-
ness of your hearts suffered you to put away your
wives : but from the beginning it was not so.
Chrys. The Lord had before left Judaea because of their Chrys.
jealousy, but now He keeps Himself more to it, because His
passion was near at hand. Yet does He not go up to Judsea
itself, but into the borders of Judaea ; whence it is said, And
650 GOSPEL ACCORDING TO CHAP. XIX.
it came to pass when Jesus had ended all these sayings, He
departed from Galilee. Kaban. Here then He begins to
relate what He did, taught, or suffered in Judsea. At first
beyond Jordan eastward, afterwards on this side Jordan when
He carae to Jericho, Bethphage, and Jerusalem ; whence
it follows, And Ee came into the coasts of Judaa beyond
Jordan. Pseudo-Chrys.'* As the righteous Lord of all, who
loves these servants so as not to despise those. Raban. It
should be known, that the whole territorv of the Israelites
was called Judsea, to distinguish it from other nations. But
its southeru portion, inhabited by the tribes of Judah and
Benjamin, was called Judsea proper, to distinguish it from
other districts in the same proviiice as Saraaria, Galilee, De-
capolis, and the rest. It follows, And great multitudes fol-
loived Ilim. Pseudo-Chrys. They were conducting Him forth,
as the young children of a father, going on a far journey.
And He setting forth as a father, left thera as pledges of His
love the healing of their diseases, as it is said, And He healed
them. Chrys. It should be also observedj that the Lord is
not either ever delivering doctrine, or ever working miracles,
but one while does this, and again turns to that; that by His
miracles faith might be given to what He said, and by His
teaching might be shewed the profit of those things which He
wrought. Origen. The Lord healed the multitudes beyond
Jordan, where baptism was given. For all are truly healed
from spiritual sickness in baptism ; and many follow Christ
as did these multitudes, but not rising up as Matthew, who
arose and followed the Lord. Hilaby. Also He cures the
Galileans on the borders of Judaea, that He might admit the
sins of the Gentiles to that pardon which was prepared for
the Jews. Chrys. For indeed Christ so healed men, as to
do good both to themselves, and through them to many
other. For these men's healing was to others the occasion
of their knowledge of God ; but not to the Pharisees, who
were only hardened by the miracles ; whence it follows ;
And the Pharisees came to him, tempting him, and saying,
Is it lawful for a man to put away his wife for every cause ?
Jebome. That they might have Him as it were between the
• The Latin commentary that goes sumes again at the first verse of this
under the name of Chrysostom's re- chapter.
VER. 1 — 8. ST. MATTHEW. 651
horns of a syllogism, so that, whatever answer He should
raake, it would lie open to cavil. Should He allow a wife
to be put away for any cause, and the marriage of another,
He would seem to contradict Himself as a preacher of chas-
tity. Should He answer that she may not be put away for
any cause whatsoever, He will be judged to have spoken im-
piously, and to make against the teaching of Moses and of
God. Chrys. Observe their wickedness even in the way
of putting their question. The Lord had above disputed
concerning this law, but they now ask Him as though He
had spoken nothing thereof, supposing He had forgot what
He had before dehvered in this matter. Pseudo-Chrys.
But, as when you see one much pursuing the acquaintance
of physicians, you know that he is sick, so, when you see
either man or woman enquiring coucerning divorce, know
that that man is lustful and that woman unchaste. For
chastity has pleasure in wedlock, but desire is torraented as
though under a slavish bondage therein. And knowing that
they had no sufficient cause to allege for their putting away
their wives, save their own lewdness, they feigned many
divers causes. They feared to ask Him for what cause, lest
they should be tied down within the limits of fixed and
certain causes ; and therefore they asked if it were lawful
for every cause ; for they knew that appetite knows no Hmits,
and cannot hold itself within the bounds of one marriage,
but the more it is indulged the more it is kindled. Origen.
Seeing the Lord thus tempted, let none of His disciples who
is set to teach think it hard if he also be by some tempted.
Howbeit, He replies to His tempters with the doctrines of
piety. Jerome. But He so frames His answer as to evade
their snare. He brings in the testimony of Holy Writ, and
the lavv of nature, and opposing God's first sentence to this
second, He answered and said unto them, Have ye not read,
that He which made them at the beginning made them male
and female ? This is written in the beginning of Genesis.
This teaches that second marriages are to be avoided, for
He said not male and females, which was what was sought
by the puttiug away of the first, but, male andfemale, iraply-
ing only one tie of wedlock. Raban. For by the wholesome
design of God it was ordained that a man should have in
the woman a part of his own body, and should not look upou
652 GOSPEL ACCORDTNG '10 CHAP. XIX.
as separate from himself that which he knew was formed out
of himself. Pseudo-Chrys. If then God created the male
and female out of one, to this end that they should be one,
why then henceforth were not they born raan and wife at one
birth, as it is with certain insects? Because God created male
and feraale for the continuance of the species, yet is He ever
a lover of chastity, and proraoter of continence. Tlierefore
did He not follow this pattern in all kinds, to the end that,
if any man choose to marry, he may know what is, according
to the first disposition of the creation, the condition of man
and wife ; but if he choose not to marry, he shall not be
under necessity to marry by the circurastances of his birth,
lest he should by his continence be the destruction of the
other who was not willing to be continent ; for which sarae
cause God forbids that after being joined in wedlock one
should separate if the other be unwilling. Chrys. But not
by the law of creation only, but also by the practice of the
law, He shews that they ought to be joined one and one, and
never put asunder ; And Ile said, for this cause shall a man
leave his father and his moihtr, and shall cleave to his wife.
Jerome. In like manner He says his wife, and not wives,
and adds expressly, and they tivain shall be one flesh. For
it is the reward of marriage that one flesh, namely in the
Gloss. ofFspring, is made of two. Gloss. Or, one flesh, that is in
interlin. ^.j^^jjj^i connexion. Pseudo-Chrys. If then because the wife
is made of the man, and both one of one flesh, a man sliall
leave his father and his mother, then there should be yet
greater afi^ection between brothers and sisters, for these corae
of the sarae parents, but man and wife of diff^erent. But this
is saving: too much, because the ordinance of God is of more
force than the law of nature. Por God's precepts are not
subject to the law of nature, but nature bends to the precepts
of God. Also brethren are born of one, that they should
seek out difi^erent roads; but the man and the wife are born
of different persons, that they should coalesce in one. The
order of nature also follows the appointraent of God. Por as
is the sap in trees, so is afi^ection in man. The sap ascends
from the roots into the leaves, and passes forth into the seed.
Therefore parents love their children, but are not so loved of
thera, for the desire of a man is not towards his parents, but
towards the sons whom he has begot ; and this is what is said.
VER. 1 — 8. ST. MATTHEW. 653
Therefore shall a man leave his father and his mother, and
shall cleave unto his tvife. Chrys. See the wisdom of the
Teacher. Being asked, Is it laivful, He said not straight,
It is not lawful, lest thev shoukl be troubled, but estabUshes
it througli a proof. For God. made thera from the begiuning
male and female, and not merely joined them together, but
bade them quit father and mother ; and not bade the husband
merely approach his wife, but be joined to her, shewing by
this manner of speaking the inseparable bond. He even
added a still closer union, saying, And tliey tivain shalt be one
fltsh. AuG. Whereas Scripture witnesses that these words Au^. Gen.
were said by the first man, and tlie Lord here declares that ^g^
God spake them, hence we should understand that by reason
of the ecsta^^y which had passed upon Adam, he was enabled
to speak this as a prophecy. Remig. The Apostle says that Eph.5, 32.
this is a mvsterv in Christ and the Qhurch: for the Lord
Jesus Chtist left His Father when He came down from
heaven to earth ; aud He left His mother, that is, the syna-
gogue, because of its unbelief, and clave unto His wife, that
is, the Holy Church, and they two are one flesh, that is,
Christ and the Church are one body. Chrys. When He
had brought forward tlie words and facts of tlie old law,
He then interprets it with authority, and lays down a law,
sayiiig, Therefore they are no more twain, but one flesh. For
as those who love one another spiritually are said to be one
soul, And all they thnt believed had one heart and one soul, Acts4, 32
so husband and wife who love each other after the flesh, are
said to be one flesh. And as it is a wretched thing to cut
the flesh, so is it an unjust thing to put away a wife. AuG. Aug. Civ.
For they are called one, either from their union, or from the 22.'
derivatioii, of the woman, who was taken out of the side
of the npaa, Chrys. He brings in God yet again, saying,
What Qod^has joined, let no man put asunder, shewing that
it is against both nature and God's law to put away a wife;
against nature, because one flesh is therein divided ; against
law, because God has joined and forbidden to sunder them.
Jkrome. Gi^l .has joined by makitig mati and woman one
flesh; this then man may not put asunder, but God only.
Man puts asunder, when from desire of a second wife the
first is pu^ away; God puts astmder, who also had joined.
654 GOSPEL ACCORDING TO CHAP. XIX.
1 Cor. when by consent for the service of God we so have our wives
.', as though we had them not. Aug. Behold nowout of thebooks
cotit. of Moses it is proved to the Jews that a wife may not be put
xix. 29. away. For they thought that they were doing according to
the purport of Moses^ law when they did put them away.
This also we learn hence by the testimony of Christ Himself,
that it was God who made it thus, and joined them male aud
feraale; which when the Manichseans deny, they are con-
demned, resisting the Gospel of Christ. Pseudo-Chrys.
This sentence of chastity seemed hard to these adulterers ;
but they could not make answer to the argument. Howbeit,
they will not submit to the truth, but betake themselves for
shelter to Moses, as men having a bad cause fly to some
powerful personage, that where justice is not, his countenance
may prevail ; They say unto Him, Why did Moses then com-
mand to give a writing of divorcement, and to put her aivay ?
Jerome. Here they reveal the cavil which they had pre-
pared ; albeit the Lord had not given sentence of Himself,
but had recalled to their minds ancient history, and the
commands of God. Chrys, Had the Lord been opposed to
the Old Testament, He would not thus have contended in
Moses' behalf, nor have gone about to shew that what was
his was in agreement with the things of old. But the
unspeakable wisdom of Christ made answer and excuse for
these in this manner, He saith unto them, Moses for the
hardness of yoiir hearts suffered you to put away your
wives. By this He clears Moses from their charge, aud
Aug. retorts it all upon their own head. Aug. For how great was
ubi bup. ^Yxqx hardness ! When not even the intervention of a bill of
divorce, which gave room for just and prudent men to en-
deavour to dissuade, could move them to renew the conjugal
aflfection. And with what wit do the Manichseans blame
Moses, as severing wedlock by a bill of divorce, and com-
mend Christ as, on the contrary, confirming its force?
Whereas according to their impious science they should
have praised Moses for putting asunder what the devil had
joined, and found fault with Christ who riveted the bonds of
the devil. Ckrys. At last, because what He had said was
severe, He goes back to the old law, saying, From the begin-
ning it was not so. Jerome. What He says is to this pur-
VER. 9. ST. MAITHEW. 655
pose. Is it possible that God should so contradict Himself,
as to command one thing at first, and after defeat His owa
ordinance by a nevv statute? Think not so; but, whereas
Moses saw that through desire of second wives who should
be richer, younger, or fairer, that the first were put to death,
or treated ill, he chose rather to suffer separation, than the
continuance of hatred and assassination. Observe moreover
that He said not God suffered you, but, Moses; shewing
that it was, as the Apostle speaks, a counsel of man, not a 1 Cor.
command of God. Pseudo-Chrys. Therefore said He well, '
Moses suffered, not commanded. For what we comraand,
that we ever wish ; but when we suffer, we yield against our
will, because we have not the power to put full restraint
upou the evil wills of men. He therefore suffered you to do
evil that you might not do worse; thus in suffering this he
was not enforcing the righteousness of God, but taking away
its sinfulness from a sin ; that while you did it according to
His law, your sin should not appear sin.
9. And I say unto you, Whosoever shall put away
his wife, except it be for fornication, and shall marry
another, committeth adultery : and whoso marrieth
her which is put away doth commit adultery.
Chrys. Having stopped their mouths, He now set forth
the Law with authority, saying, But I say unto you, that
whosoever shall put away his wife, except for fornication, and
marrieth another, committeth adultery. Origen. Perhaps
some one will say, that Jesus in thus speaking, suffered
wives to be put away for the same cause that Moses suffered
them, which He says was for the hardness of the hearts of
the Jews. But to this it is to be answered, that if by the
Law an adulteress is stoned, that sin is not to be understood
as the shameful thing for which Moses suffers a writing Deut
of divorcement ; for in a cause of adultery it was not lawful '
to give a writing of divorcement. But Moses perhaps calls
every sin in a woman a shameful thing, which if it be found
in her, a bill of divorcement is written against her. But we
should enquire, If it is lawful to put away a wife for the
cause of fornication onlv, what is it if a woman be not an
656 GOSPEL ACCORDIjSG TO CHAP. XIX.
adulteress, but have done any other heinous crirae ; have
been found a poisoner, or to have murdered her children?
The Lord has explained this matter in another place, sajang,
Mat. 5,32. Whoso putteth her away, except for the cause of fornication,
maketh her to commit adultery, giving her an opportunity
of a second marriage. Jerome. It is fornication alone which
destroys the relationship of the wife ; for when she has
divided one flesh into two, and has separated herself by
fornication frora her husband, she is not to be retained, lest
she should bring her husband also under the curse, which
Prnv. Scripture has spoken, He that keepeth an adulteress is afool
' ' and wicked. Pseudo-Chrys. For as he is cruel and unjust
that puts away a chaste wife, so is he a fool and unjust that
retains an unchaste ; for in that he hides the guilt of his vvife,
AufT. de he is an encourager of fouhiess. Aug. For a reunion of the
Aduitf* wedlock, even after actual commission of adulterv, is neither
"'• 9- shameful nor difficult, where there is an undoubted remission
of sin through the keys of the kingdom of heaven ; not that
after being divorced frora her husband an adulteress should
be called back again, but that after her union with Christ
she should no longer be called an adulteress. Pseudo-Chrys.
For every thing by whatsoever causes it is created, by the
sarae is it destroyed. It is not matrimony but the will that
makes the union; and therefore it is not a separation of
bodies but a separation of wills that dissolves it. He then
who puts away his wife and does not take another is still her
husband; for though their bodies be not united, their wills
are united. But when he takes auother, then he manifestly
puts his wife away ; wherefore the Lord says not, Whoso put-
teth away his wife, but, Whoso marrieth another, committeth
adultery. Eaban. There is then but one carnal cause why
a wife should be put away, that is, fornication ; aud but one
spiritual, that is, the fear of God. But there is no cause why
while she who has been put away is ahve, another should be
married. Jerome. For it might be that a man raight falsely
charge an innocent wife, and for the sake of another woraan
might fasten an accusation upon her. Therefore it is com-
manded so to put away the first, that a second be not mar-
ried while the first is vet aUve. Also because it might
happen that by the same law a wife would divorce her
VER. 10 — 12. ST. MATTHEW. 657
luisband, it is also provided tliat slie take not anotlier Ims-
}3and; and because one who had become an adulteress would
liave no further fear of disgrace, it is commanded that she
marry not another husband. But if she do marry anotlier,
she is in the guilt of adultery ; vvlierefore it follows, And
tvhoso marrieth her that is put aivay, committeth adulterij.
Gloss. He says this to the terror of iiim that wouhl take her Gloss. ord.
to wife, for the adulteress would have no fear of disgrace.
10. His disciples say unto Him, If the ease of the
man be so with his wife, it is not good to marry.
1 1 . But He said unto them, All men cannot re-
ceive this saying, save they to whom it is given.
12. For there are some eunuchs, which were so
born from their mother's womb : and there are some
eunuchs, which were made eunuchs of men : and there
be eunuchs, which have made themselves eunuchs for
the kin2;dom of heaven's sake. He that is able to
receive it, let him receive it.
Jerome. A wife is a grievous burden, if it is not permitted
to put her away except for the cause of foruication. For
what if she be a drunkard, an evii temper, or of evil habits,
is she to be kept? The Apostles, perceiving this burden-
someness, express what they feel ; His disciples say unto
Him, If the case of the man be so ivith Ins wife, it is not
good to marry. Chrys. For it is a hghter thiug to contend
with himself, and his own lust, than with an evil woman.
Pseudo-Chrys. And the Lord said not, It is good, but rather
assented tliat it is not good. However, He considered the
w eakness of the flesh ; But He said unto them, All cannot re-
ceive this suying ; that is, All are not able to do this. Je-
rome. But let none thiuk, that wherein He adds, save they
to ivhom it is given, that either fate or fortune is imphed, as
though they were virgins only whom chance has led to such
a fortune. For that is given to those who have sought it of
God, who have longed for it, who have striven that they
might obtain it. Pseudo-Chrys. But all cannot obtain it,
VOL. I. PT. II. 2 u
658 GOSPEL ACCORDING TO CHAP. XIX.
because all do not desire to obtain it. The prize is before
them ; he who desires the honoiir will not con^ider the toil.
None would ever vaiiquish, if all shuniied the struggle. Bc-
cause then some have fallen from their purpose of conti-
nence, we ought not therefore to faint from that virtue; for
they that fall in the battle do not slay the rest. That Ile
.; says thereforCj Save they to ivhom it is given, shews that un-
less we receive the aid of grace, we have not strength. But
this aid of grace is not denied to sucli as seeli it, for the
Lord says above, Ask, and ye shall receive. Chrys. Then
to shew that this is possible, He says, For there are soiue
eunuchs, which inere made eunuchs of men ; as much as to say,
Consider, had you been so made of others, you would have
lost the pleasure without gaining the reward. Pseudo-
Chrys. For as the deed vvithout the will does not constitute
a sin ; so a righteous act is not in the deed nnless the will
go with it. That therefore is honourable continence, not
vvhich rautilatioa of body of necessity enforces, but which
the will of holy purpose embraces. Jerome. He speaks of
three kinds of eunuchs, of whom two are carnal, aud one
spiritual. One, those who are so born of their mother's
worab ; auother, those whom enemies or courtly luxury has
made so ; a third, those who have made theraselves so for
the kingdom of heaven, and who raight have been raen, but
become eunuchs for Christ. To thera the reward is proraised,
for to the others whose contiuence was involuntary, nuthing
is due. HiLARY. The cause in one item he assigns nature;
in the next violence, and in the last liis own choice, in liira,
namely, that deterrained to be so from hope of the kingdora
of heaven. Pseudo-Chrys. For they are born such, just as
others ai'e born having six or four fingers. For if God ac-
cording as He formed our bodies in the beginning, had con-
tinued the same order unchangeably, the workiug of God
would have been brought into oblivion among men. The
order of nature is therefore changed at tiraes from its nature,
that God the framer of nature raay be had in remerabrance.
cf. Orig. Jerome. Or we raay say otherwise. The cunuchs frora their
m loc. mothers' worabs are they wliose nature is colder, and not
prone to lust. And they tiiat are made so of men are tlicy
whom physiciaus made so, or they wliom worsliip of iduls
VER. 13 — 15. ST. MATTHEW. 659
lias mficle efFeminate, or who from the influence of heretical
tcacliing pretend to chastity, that tliey may thereupon claim
truth for their tenets. But none of them obtain tlie king-
dom of heaven, save he only who has become a eunuch for
Christ's sake. Whence it follows, Ue that is able lo receive
it, let him receive it ; let each calculate his own strength,
whether he is able to fulfil the rules of virginity and absti-
nence. For in itself continence is sweet and alhiring, but
each man must consider his strens^th, that he onlv that is
ahle may receive it. This is the voice of the Lord exhorting
and encouraging on His soldiers to the reward of chastity,
tliat he who can fight might fight and conquer and triumph.
Chrys. AYhen He savs, TFho have made themselves eunuchs,
He does not mean cutting ofF of members, but a putting
away of evil thoughts. For he that cuts off a Hrab is under
a curse, for such an one undertakes the deeds of murderers,
and opens a door to Manicheans who depreciate the creature,
and cut off the same members as do the Gentiles. For to
cut off members is of the temptation of daemons. But by
the means of which we have spoken desire is not diminished
but made more urgent ; for it has its source elsewhere, and
chiefly in a weak purpose and an unguarded heart. For if
the heart be well governed, there is no danger from the
natural motions ; nor does the amputation of a meraber
bring such peacefulness and immunity from temptation as
does a bridle upon the thoughts.
13. Then were there brought unto Him Uttle chil-
dren, that He should put His hands on them, and
pray : and the disciples rebuked them.
14. But Jesus said, SufFer little children, and for-
bid them not, to come unto Me : for of such is the
kingdom of heaven.
15. And He laid His hands on them, and departed
thence.
Pseudo-Chrys. The Lord had been holding discourse of
chastity ; and some of His hearers now brought unto Him
infants, who in respect of chastity are the purest ; for they
2 u2
660 GOSPEL ACCORDING TO CHAP. XIX.
supposed that it was the pure in bocly only whom He had
approved; and this is that which is said, Then were brought
unto Ilhn little children, that He should put His hands on them,
andpray. Ortgex. For they now understood from His pre-
vious miijhtv works, that bv hiyino; on of His hands and b-v
prayer evils were obviated. Tliey bring therefore children to
Him, judging that it were irapossible that after the Lord had
by His touch conveyed divine virtue into them, harm or any
dsemon should come nigh them.. Remig, For it was a custom
among the aiicients that little children should be brought to
aged persons, to receive benediction by their hund or tongue ;
and according to this custom little children are now brought
to the Lord. Pseudo-Chrys. The flesh as it delights not in
good, if it hear any good readily forgets it; but the evil that
it has it retains ever. But a little while before Christ took
Mat. 18,3. a little chikl and said, Except ye become as this child, ye
shall not enter into the kinydom of heaven, yet His disciples,
presently forgetting this iunoceuce of chikh-en, now forbid
children, as unworthy to come to Christ. Jekome. Not be-
cause tliey hked not that they shoukl have benediction of
the Saviour's hand and mouth ; but forasn\uch as their faith
was not yet perfect, tliey thought that He like otiier meu
would be wearied by the applications of those that brought
them. Chrys. Or the disciples woukl have thrust tliem
' a^iwna. away, from respect to Christ's di^nity '. But the Lord
teaching them lioly thoughts, and to subdue the pride of
this workl, took the children into His arms, and promised to
such the kingdom of heaven ; But Jesus saith unto tlieni,
Suffer little children and furbid them not to come unto Me,for
qf such is the kingdom of heaven. Pseudo-Chrys. For wlio
were worthy to come to Christ, if simple infancy were thrust
away ? Therefore He said, Forbid them not. For if they sliall
turn out saints, why hinder ye the sons from coming to their
Father? And if sinners, why do ye pronounce a sentence of
condemnation, before you see any fault in them? Jerome.
And He said distinctly, Oj such is the kingdom of heaven^
not Of these, to sliew that it was not years, but disposition
that determined His judgment, and that the reward was
promised to such as had hke innocence and simpUcity.
Pseudo-Chrys. The present passage instructs all pareuts to
VEIl. 13 — 15. ST. MATTHEW. 661
bring their children to tlie priests, for it is not the priest who
liiys his hands on them, but Christ, in whose Name hands are
laid. For if he that offers his food in prayer to God eats it
sanctified, for it is sanctified by the word of God, and by
pra3'er, as the Apostle speaks, how much rather ought ehildren i Tim.
to be off^ered to God, and sanctified ? And this is the reason '
of blessing of food, Because the ivhole world lieth in wicked- l .Toha
5 19
ness ; so that all thiugs that have body, which are a great ' '
part of the workl, lie in wickedness. Consequently infants
when born, are as respects their flesh Iving in wickedness.
Origen. Mystically; We call them chiklren who are yet
carnal in Christ, having need of railk. Tliey who bring the
babes to the Saviour, are they who profess to have know-
ledge of the word, but are still simple, and have for their food
clsihlren^s lessons, beivig vet novices. Tliev who seera raore
perfect, and are therefore the disciples of Jesus, before they
have learnt the way of righteousness w^hich is for childrea, ,
rebuke those who by simple doctrine bring to Christ children
and babes, that is, such as are less learned. But the Lord
exhorting His disciples now become men to condescend to
tbe needs of babes, to be babes to babes, that they may
gain babes, says, For of such is the kingdom of heaven. For
Ile Hiraself also, when He was in the form of God, was
made a babe. These things we should attend to, lest in
esteeming that more excellent wisdom, and spiritual ad-
vancemeut, as though we were becorae great we should
despise the little ones of the Church, forbidding chiklren to
be brought to Jesus. But since children cannot follow all
things that are commauded thera, Jesus laid His hands upon
thera, and leaviog virtue in ihem by His toucli, went away
from them, seeing tliej'' were not able to follow Hira, like
tlie other more perfect disciples. IIemig. Also laying His
hands upon them, He blessed them, to signify that the lowly
in spirit are worthy His grace and blessing. Gloss. Ile gIoss.
laid His hands upon them while men held them, to signify "°" °^^'
that the grace of His aid was necessary. Hilary. Tiie
infants are a type of the Gentiles, to whora salvation is
renckired by faith aud hearing. But the disciples, in their
first zeal for the salvation of Israel, forbid them to approach,
but the Lord declares tliat they are not to be forbiddeu.
662 GOSPEL ACCOKDING TO CHAP. XIX.
For tbe gift of the Holy Ghost was to be conferred upon
tlie Gentiles by laying on of hands, as soon as the Law
had ceased.
16. And, bebold, one came and said unto Hini,
Good Master, what good thing sball I do, that I may
have eternal bfe ?
17. And He said unto bim, Whv callest thou Me
good ? there is none good but one, that is, God : but
if thou wilt enter into life, keep the commandments.
18. He saith unto Him, Which ? Jesus said, Thou
sbalt do no murder, Thou sbalt not commit adultery,
Thou shalt not steal, Thou shalt not bear false
witness,
19. Honour tby fatber and tby motber : and,
Thou sbalt love tby neigbbour as tbyself.
20. The young man saitb unto Him, AU these
tbings bave I kept from my youtb up : wbat lack
lyet?
21. Jesus said unto bim, If tbou wilt be perfect,
go and sell tbat tbou bast, and give to tbe poor,
and thou sbalt have treasure in heaven : and come
and foUow Me.
22. But when tbe young man beard tbat saying, he
went away sorrowful : for be had great possessions.
Rahan. RabaN. This man had, it raay be, heard of the Lord, that
e Bed. Qjjiy ^jjgy. ^yj^Q were Uke to little children were worthv to
Mat.18,3. enter into the heavenly kingdom ; but desu-mg to knovv more
certainly, he asks to have it declared to him not in parables,
but ex[)ressly, by vvhat merits he might attain eteriial hfe.
Therefore it is said; And, behold, one came and said unto
Ilim, Good Master, lohat good thing shall I do that I may
have eternal life? Jerome. He that asks this question is
both young, rich, and proud, and he asks not as one tliat
desires to learn, but as tempting Hira. This we can prove
by this, tliat when the Lord had said unto hira, If thou wiit
VER. 16 — 22. ST. MATTHEW. 663
evter into life, keep the commandments, he furtlier insidi-
ously asks, vvliich are the commandmeiits? as if he couhi
not read them for himself, or as if the Lo»'^ could command
any thing contrary to them. Ciirys. But I for mv part, Chrys.
* TT
though I denv not that lie was a lover of money, because \J^,^'
^ *^ t, ' 1X111«
Christ convicts him as such, cannot consider him to have
been a hypocrite, because it is uusafe to decide in uncertain
cases, and especially in making charges against any. More-
over Mark removes all suspicion of this kind, for he says that Mark 10,
he came to Him, and knelt before Him; and that Jesus
when He looked on him, loved him. And if he had come
to tempt Him, the Evangehst would have signified as much,
as he has done in other places. Or if he had said notliing
thereof, Christ would not have suffered him to be hid, but
Mould either have convicted him openly, or have covertly
suggested it. But He does not this ; for it follows, He saith
unto him, PP hy askest thou Me concerning good ? Aug. Tiiis Aug. de
may seem a discrepancy, that Matthew here gives it, JVhy j9°"|- ^^*
askest thou Me concerning good? whereas Mark and Luke
have, Why callest thou Me good ? For this, IFhy askest thou
Me concerning good ? raay seem rather to be referred to his
question, What good thing shall I do ? for in that he both
mentioued good, and asked a question. But this, Good
Master, is not yet a question. Either sentence may be un- '
derstood thus very appropriately to the passage. Jerome.
But because he had styled Him Good Master, and had not
confessed Him as God, or as the Son of God, He tells him,
that in comparison of God there is no saint to be called
good, of wiioui it is said, Conjess unto the Lord, for He wPs. iis.l.
good ; and therefore He says, There is one good, that is, Goa.
But that none should suppose that by this the Son of God is
excluded from being good, we read in anotiier place, The John 10,
good Shepherd layeth down His lifefor His sheep. AuG. Or ^^ ^^
because he sought eternal life, (and eterual life consists in Trin.i. 13.
such contemplation in wliich God is beheld not for punish-
ment, but for everlasting joy,) aud knew not with whom he
spake, but thought Him only a Son of Man, tlierefore He
says, IVhy askest thou Me concerning good, calling Me iu
re^pect of what you see in Me, Good Ma^ter? This form of
the Sou of Man shall appear lu tlie judgment, not to thi*
661 GOSPEL ACCORDING TO CHAP. XIX.
rij^liteous ouly, but to the wicked, and the very sight shall be
to tliem au evil, and their puuishment. But there is a sight
of My form, in which I am eqnal to God. That one God there-
fore, Father, Son, and Holy Spirit, is alone good, because none
see Him to mourning and sorrow, but only to salvation aud
true joy. Jerome. For our Saviour does not reject this Avit-
ness to His gooduess, but corrected the error of caUing Hiin
Good Master apart from God. Chhys. Wherein then was the
profit that He answered thus ? He leads liim by degrees, and
teaches him to lay aside false flattery, aud rising above tlie
things which are upou earth to cleave to God, to seek things
to come, and to know Him that is truly good, the root and
source of every good. Origen. Christ also answers thus,
because of that He said, IFhat good thing shall I do ? For
when \ve depart from evil and do good, tliat which we do
is called good by comparison with what other men do. But
when compared with absolute good, iu the sense in which
it is here said, There is oiie good, our good is not good. But
some oue may say, tluit because the Lord knew that the
purpose of him who thus asked Him w^as not even to do
such good as mau can do, that therefore He said, IFhy
askest thou 3le concerning good? as much as to say, Why
do you ask Me coucerning good, seeing you are not prepared
to do wliat is good ? But after this He says, If thou ivilt
enier into life, keep the comniandinenis. Wliere note, that
He speaks to him as yet standing without hfe; for that mau
is in oue sense without Hfe, who is without Him wlio said,
I am the life. Otherwise, every mau upou earth may be,
not iu hfe itself, but ouly in its shadow, while he is chui iu
a body of death. But auy luau shall euter into hfe, if he
keep himself from dead works, and seek hving works. But
tliere are dead words aud hviug M'ords, also dead thoughts
aud Hving thoughts, aud therefore He says, If thou ivilt enter
Aug. into life, keep the commandinents. Aro. Aud He said uot,
sl"".* If thou desirest life eterual ; but, Jf thou wilt enter into life,
caUiug tiiat siraply life, which shaU be everhistiug. Here
we should cousider how eternal life should be loved, wheu
this miserable aud fiuite hfe is so loved. Remig. These
words prove that the Law gave to such as kept it uot ouly
temporal promises, but also hfe eternah And because the
VER. 16—22. ST. MATTHEW. 665
hearinnj these things made hira tlioughtfiil, Ile sailh v7ito
Him, Which? Chrys. Tliis he said not to tenipt Him, but
because he supposed that tliey were other thau the com-
mandaients of the Law, which should be the means of life to
iiira. E-EMiG. And Jesus^ condescending as to a weak one,
most graciously set out to him tlie precepts of the Law ; Jesus
said, Thou shalt do no murder ; and of all these precepts fol-
lows the exposition, And thou shalt love thy neighbour as thy-
self. For the Apostle says, Whoso loveth his neiylihour has Prov.
fulfilled the Law? But it should be enquired, why the Lord ^^' '^*
has enumerated only tlie precepts of the Second Table ?
Perhaps because this young man was zeak)us in the love of
God, or because love of our ueighbour is the step by which
we ascend to the love of God. Origen. Or perhaps these
precepts are enough to iutroduce one, if I may say so, to
tlie entrance of life: but neither these, nor any hke them,
are euough to cotiduct one to the more inward parts of life.
But whoso transgresses one of tliese commandments, shall
not even corae to the entrance in unto life. Chrys. But
because all the commandraents tliat the Lord had recounted
were contained in the Law, The young man saith unto Him,
All these have I kept from my youth up. And did not even
rest there, but asked furtlier, What lack I yet? which aloue
is a mark of his intense desire. Remig. But to those who
wouid be perfect in grace, He shevvs how they may come to
perfection ; Jesus saith unto him, If thou wilt he perfect, go,
and sell all that thou hast, and give to the poor. Mark tlie
words; He said uot, Go, and consume all tliou hast; but
Go, and sell; and not souie, as did Ananias and Sapphira,
but All. And vvell He added, ihat thou hast, for what we
liave are our lawful possessions. Those iherefore that he
justly possessed were to he sold ; wliat had been gained
unjustly weie to be restored to those from whora they had
beeu taken. And He said not, Give to thy neighbours, nor
to the rich, hut to the poor. Aug. Nor need it be made a Au<j. de
scruple in wliat monasteries, or to the indigent hrecliren '^^^1^x^21.
what place, any one gives tliose thiugs that he lias, for there
is but one comraonwealth of all Christians. Therefore where-
soever any Christian has laid out his goods, in all piaces
alike he shali receive what is necessary for himself, shall
receive it of that which is Christ's. Habax. See two kinds
G66 GOSPEL ACCOHUING TO CHAP. XIX.
of life which vve have heard set before men; the Active, to
which pertains, Thou shalt not kill, and the rest of the Law ;
and the Conteraplative, to which pertains this, If thou wilt
be perfect. The active pertains to the Law^, the contempla-
tive to the Gospel ; for as the Old Testament went before
Aus;. cont. the New, so good actiou goes before contemplation. Aug.
v.^9. " ^^^ ^^^ such only partakers in the kingdom of heaven, who,
to the end they may be perfect, sell or part with all that they
have ; but in these Christian ranks are numbered by reasou
of a certain communication of their charity a multitude ot
hired troops; those to whom it shall be said in tlie end,
Mat. 25, I was hungry, and ye gave Me to eat ; whom be it far frora
us to consider excluded frora life eternal, as they w ho obey
Hieron. not the commands of the GospeL Jerome. That Vigilantius
cont. Vi- j^j.ggj.j.g ^\^Qj^ ^i^gy ^y\^Q retain the use of their propertv, and
gilant. 15. ... . . r 1 » '
from time to time divide their incomes among the poor, do
better than they who sell their possessions aud lavish thera
in one act of charity, to him, not I, but God shall make
answer, If thou wilt be perfect, Go and sell. That which
you so extol, is but tlie second or third grade ; which we
indeed adniit, only remembering that what is first is to be
Genna- set before what is tliird or second. Pseudo-Aug. It is good
Ecdes^ to distribute with discrimination to the poor ; it is better,
Dogm.36. with resolve of following tlie Lord, to strip one's self of all
at once, and freed from anxiety to sufTer want with Christ.
Chkys. And because He spalce of riches warning us to strip
ourselves of them, He promises to repny tliings greater, l)y
liow much heaveu is greater than earth, and therefore He
says, And thou shult have treasure in heaven. By the word
treasure He denotes the abundance and endurance of the
reward.
Origen. If every comraandment is fidfiUed in this onc
word, Thou shalt love tliy neigkbour as thyself and if lie
is perfect who has fulfilled every command, how is it that
the Lord said to the young man, If thou wilt be perfect,
when he had declared, All these have I kept from my youth
up ? Perhaps that he says, Thou shalt love thy neighbour as
thyself was not said by tlie Lord, but added by some one,
ior neither Mark nur Luke have given it in this phice. Or
othervvise; It is vvritten iu the Gospel ^' according to the
^ See above, p. 4, note b.
VKR. 16 22. ST. MAITHEW. 667
Hebrews, that, wlien the Lord said, Go, and sell all that
tkou hast, the rich man began to scratch his head, being
displeased with the saying. Then the Lord said unto him,
How sayest thou, I have kept the Law, and the Prophets,
since it is written in the Law, Thou shalt love thy neiyJibour
as thyself? For how many of thy brethreu sons of Abraham,
clothed in filtli, perish for Imnger? Thy house is fuU of
many good things, and nothing goes thereout to tliem. The
Lord then, desiriug to convict this rich man, says to him,
// thou wilt be perfect, yo and sell all that thou hast,
and yive to the poor ; for so it will be seen if thou dost
indeed love thy neighbour as thyself. But if he is perfect
who lias all the virtues, how does he beconie perfect who
sells all that he has and gives to the poor ? For suppose one
to have done this, will he thereby become forthwith free from
anger, desire, having every virtue, aud abandoniug all vice?
Perhaps wisdom may suggest, that he that has given his
goods to the poor, is aided by their prayers, receiving of
their spiritual abundance to his waut, and is made in this
way perfect, though he may have some human passions. Or
thus; He that thus exchanged his riches for poverty, in order
that lie might become perfect, sliall have assistance to become
vvise in Christ, just, chaste also, and devoid of all passion ;
but not so as that in the moment wheu he gave up all his
goods, he should forthwith become perfect ; but ouly that
from that day forward the couteraphition of Gud wili begin
to bring hiui to all virtues. Or agaiu, it will pass into a moral
exposition, and say, that tlie possessious of a man are the
acts of his mind. Clirist then bids a man to sell all his evil
possessions, and as it were to give them over to the virtues
'which should work the same, which were poor in all that is
good. For as the peace of the Apostles returns to them again, Mat. lo,
unless there be a son of peace, so all sins return upon their
actors, when one will no longer indulge his evil propensities ;
aud thus there can be no doubt that he will straightway
become perfect who in this sense sells all his possessions. It
is manifest that he that does these thiugs, has treasure in
heaven, and is himself become of heaven; and he will have
in heaven treasure of God's glory, and riches in all God's
wisdom. Sueh an one will be aule to follow Christ, for he
has no evil possession to draw him off from so following.
31,5.
668 GOSPEL ACCORDIXG TO CHAP. XIX.
Jerome. For many who leave tl:eir riclies do nofc therefore
follow the Lord ; and it is not sufficient for perfection that
they despise money, nnless they also foUow the Saviour; that
unless having forsal<en evil, they also do what is good. For
it is easier to contemn the hoard than quit the propensity ''j
therefore it follows, And come and folloio 3Ie ; for he follows
the Lord who is His imitator, and who walks in His steps. It
follows, And ivhen the yonng man had heard these ivords, he
went away sorroivfnl. This is tlie sorrow that leads to death.
And the cause of his sorrow is added, for he had great
possessions, thorns, that is, and briars, whieh choked the
holy leaven. Chrys. For they that have little, and they that
abound, are not in like measure encurabered. For the acqui-
sition of riches raises a greater flame, and desire is more
Aug. Ep. violently kindled. Aug. I know not how, but in the love of
worldly superfluities, it is what we have ah'eady got, rather
than what we desire to get, that mosfc strictly enthrals us.
For whence went this voung man awav sorrowful, but that he
had greafc possessions ? It is one thing to lay aside thoughts
of further acquisition, and another to strip ourselves of whafc
we have already made our own ; one is only rejecting what
is not ours, the other is like parting with one of our own
limbs. Origen. But historically, the young man is to be
praised for that he did not kill, did not commit adultery ;
but is to be blamed for that he sorrowed at Ciirist's words
calling hira to perfection. He was young indeed in soul,
and therefore leaving Christ, he went his way.
23. Then said Jesus unto His disciples, Verily I
say unto you, That a rich man shall hardly enter into
the kingdom of heaven.
24. And again I say unto you, It is easier for a
camel to go through the eye of a needle, than for
a rich man to enter into the kingdom of God.
25. When His disciples heard it, they were ex-
ceedingly amazed, saying, Who then can be saved ?
26. But Jesus beheld them, and said unto them,
' Vallarsi reads ' voluptas,' wliicli ' It is easier to relinquisli avarice tlian
would seem to make the passage mean, pleasure.'
VER. 23 — 25. ST. MATTHEW. 669
With men tbis is impossible ; but witb God all tbings
are possible.
Gloss. The Lord took occasion from this rich man to Gloss. ap.
hold discourse conceruing the covetous ; Then said Jesus
unto His disciples, Verily I say unto you, ^c. Chrys. What
He spoke was not conderaning riches in themselves, but
those who were enslaved by them ; also encouraging llis dis-
ciples that being poor they should not be asliamed by reason
of their poverty. Hilary. To have riches is no siu; but
raoderation is to be observed in our havings. For how shall
we communicate to tlie necessities of the saints, if we have
not out of wliat we may communicate ? Raban. But though
there be a difference between having and loving riches, yet
it is safer neither to have nor to love them. Remig Whence
in Mark the Lord expounding the meaning of this saying,
speaks thus, It is hard for them that trust in riches to enter Mark
24
into the Kingdom of heaven. They trust in riches, who build
all their hopes on them. Jerome. Because riclies once
gained are hard to be despised, He saith not it is impossible,
but it is hard. Difficulty does not imply tlie impossibility,
but points out the infrequency of the occurrence. Hilary.
It is a dangerous toil to become rich ; aud guiltlessness
occupied in iucreasing its wealth has taken upon itself
a -ore burden; the servant of God gains not the things
of the world, clear of the sins of the world. Hence is the
difficulty of entering the kingdom of heaven. Chrys. Having
said that it was hard for a rich man to enter into the kin^-
dom of heaven, He now proceeds to shew that it is impos-
sible, And again I say unto yov, It is easier for a camel to go
through the eye of a needle, than for a rich man to enter into
the kingdom of heaven. Jerome. According to this, no rich
man can be saved. But if we read Isaiah, how the camels Isa. 60, 6.
of Midian and Ephah came to Jerusalem with gifts and pre-
sents, and they who once were crooked and bovved down by
the weight of tiieir sins, enter the gates of Jerusalem, we
shall see how these camels, to which the rich are likened
wheii they have laid aside the heavy load of sins, and the dis-
tortion of their whole bodies, may theu enter by that narrow
aud strait way that leads to life.
670 GOSPEL ACCORDING TO CHAP. XIX.
Pseudo-Chrys. The Gentile souls are likened to the de-
forraed body of the camel, iu which is seen the humpback of
idolatry ; for the knovvledge of God is the exaltation of the
soul. The needle is the Sou of God, the fine point of which
is His diviuity, aud the thicker part what He is accordiug to
His iucarnation. But it is altogether straight aud without
turning; and through the womb of His passion, the Gentiles
have entered iuto life eternal. By this needle is sewn the
robe of immortahtv ; it is this needle tiiat has sewn the flesh
to the spirit, that has joined together the Jews and the Geu-
tiles, and coupled mau in friendship with angels. It is easier
therefore for the Gentiles to pass through the needle's eye,
than for the rich Jews to enter into the kiugdom of heaveu.
For if the Gentiles are with such difficulty withdrawn from
the irrational worship of idols^ how much more hardh' shall
the Jews be withdrawn from the reasonable service of God ?
Gloss. ap. Gloss. It is explained otherwise ; That at Jerusalem there
"^*^ ™' was a certaiu gate, called, The needle^s eye, through which
a camel could not pass, but ou its bended knees, and after
its burden had been taken ofF; and so the rich should not
be able to pass along the narrow way that leads to life, till
he had put off the burdeu of siu, and of riches, that is, by
Greg. ceasiug to love them. Greg. Or, by the rich man He in-
"^' ,„ tends auy one who is proud, by the camel He denotes the
right humility. The camel passed through the needle's eye,
when our Hedeemer through the narrow way of suffering
entered in to the takiug upon Him death ; for that passiou
was as a needle which pricked the body with paiu. But the
camel enters the needle's eye easier than the rich mau enters
the kingdom of heaveu ; because if He had not first shewn us
by His passion the form of Ilis humility, our proud stiffuess
would never have beut itself to Ilis lowliness. Chrys. The
disciples though poor are troubled for the salvatiou of others,
Aug. begiuniug even now to have the bowels of doctors. Aug.
£y_*2 *2g^ "VYhereas the rich are fevv in comparison of the multitude of
the poor, we must suppose that the disciples understood all
who wish for riches, as included in the number of the rich.
Chrys. This therefore He proceeds to shew is the work of
God, there neediug much grace to guide a man in the midst
of riches ; But Jesus beheld them, and said unto them, With
VER. 27—30. ST. MATTHEW. 671
men this is impossible, but ivith God aJl things are possible.
Bv tlie word beheld them, the Evaiifjelist convevs that He
soothed their troubled soul b}^ IJis merciful eye. Remtg.
Tliis must not be so uuderstood as though it were possible
for God to cause that the rich, the covetous, tlie avaricious,
and the proud should enter into the kingdom of heaven ; but
to cause hira to be converted, and so enter. Chrys. And
this is not said that you should sit supinely, and let alone
what may seem impossibilities ; but considering the great-
ness of righteousness, you should strive to enler in with
entrcaty to God.
27. Then answered Peter and said unto Him, Be-
hold, we hav^e forsaken all, and fullovved Thee ; vvhat
shall we have therefore ?
28. And Jesus said unto them, Verily I say unto
you, That ye which have follovved Me, in the rege-
neration when the Son of man shall sit in the throne
of His glory, ye also shall sit upon tvvelve thrones,
judging the twelve tribes of Israel.
29. And every one that hath forsaken houses, or
brethren, or sisters, or father, or mother, or wife, or
children, or lands, for My Name's sake, shall receive
an hundred fold, and shall inherit everlasting life.
30. But many that are first shall be last ; and the
last shall be first.
Origen. Peter had heard the word of Christ Avhen He
said, If thou wilt be perfect, go and sell all that thou hast.
Then he observed that the young man had departed sorrow-
ful, and considered the difficulty of riches entering into the
kingdom of heaven ; and thereupon he put this question con-
fidently as one who had achieved no easy matter. For though
what he with his brother had left behind them were but little
things, yet were they not esteemed as Htile with God, who con-
sidered that out of the fuhiess of their love they had so forsaken
those least tliings, as they would have forsaken the greatest
things if they had had them. So Peter, thinking rather of his
will than of the intrinsic value of the sacrifice, asked llim cou-
672 GOSPEL ACCORDING TO CHAP. XIX.
Clirys. fidentlv, BehohJ, ive have left all. Chrys. What was this alL
Ixiv. O blessed Peter? The reeds, your net, and boat. But this
he says, not to cali to mind his own magnanimity, but in
order to propose the case of the multitude of poor. A poor
man raiglit have said, If I have nought, I cannot become
perfect. Peter therefore puts this question that you, poor
man, mav learn that vou are in nothing behind. For he had
ab-eady i'eceived the kingdoni of heaven, and therefore secure
of what was ab'eady there, he now asks for the whole world.
And see how carefuliy he frames his question after Christ's
requirements : Christ required two tliings of a rich man, to
give what he had to tlie poor, and to follow Him ; wherefore
lie adds, and have followed Thee. Origen. It may be said,
In all things which the Father revealed to Peter that the
Son was, righteousness, sanctification, and the Hlie, in all
we have followed Thee. Therefore as a victorious athlete,
he now asks what are the prizes of his contest. Jerome.
Because to forsake is not enough, he adds that which
makes peifection, and have followed Thee. We have done
what Thou commandedst us, what reward wilt Thou then
give us? What shall we have? Jerome. Ile said not only,
Ye who have left all, for this did the philosopher Crates ^,
and many other who have despised riches, but added, and
have followed Me, which is peculiar to the Apostles and
believers. Hilary. The disciples had followed Christ in the
regeneration, that is, in the laver of baptism, in the sancti-
fication of faith, for this is that regeneration which the Apo-
stles followed, and which the Law could not bestow. Je-
ROME. Or it may be constructed thus, Ye which have followed
Me, shall in the regener-ation sit, ^c. ; that is, when the dead
shall rise frora corruption incorrupt, you also sliall sit on
tliroues of judges, condemning the twelve tribes of Israel,
Aug. de f(j,. tiif^t they would not bebeve when you believed. AuG.
XX. 5. ' Tlius our flesh will be regenerated by incorruption, as our
soul also shall be regenerated by faith. Pskudo-Chrys. For
it Avould come to pass, that in the day of judgraent the Jews
^ Tlie later editions of tlie Catena, named by Origen whom S. Jerome in
and nearly all tlie MSS. of Jerome, tliis place follows, and as being often
read ' Socrates,' but Vallarsi adopts alluded to by S. Jerome. Tliis is tur-
tlie reading of a few MSS., Crates, thtr supported by the ed. pr. of the
as more agreeable to history, as being Catena.
VER. 27 30. ST. MATTHEW. 073
would allege, Lord, "vre knew Thee not to be the Son of God
Avhen Thou wast in the flesh. For who can disceru a treasure
buried in the ground, or the sun when obscured by a cloud ?
The disciples therefore will then answer, We also were men,
and peasants, obscure araong the multitude, but you priests
and scribes ; but in us a right will became as it were a lamp
of our ignorance, but your evil will became to you a blinding
of your science. Chrys. He therefore said not the Gentiles
and the whole world, but, ihe tribes of Israel, because the
Apostles and the Jews had been brought up under the same
laws and customs. So that wlien the Jews should plead
that they could not believe in Christ, because they were
hindered by their Law, the disciples Avill be brought forward,
who had the same Law. But some one may say, What great
thing is this, when both the Ninevites and the Queen of the
South will have the same? He had before and will again
promise them the highest rewards ; and even now He tacitly
convevs something of the sauie. For of those others He had
only said, that they shall sit, and shall condemn this gene-
ration ; but He now says to the disciples, When the Son of
Man shall sit, ye also shall sit. It is clear then that they
shall reign with Him, and shall sliare in that glory ; for it
is such honour and glory unspeakable that He intends by
the thrones. How is this promise fulfilled? Shall Judas
sit among them? By no means. For the law was thus
ordained of the Lord by Jeremiah the Prophet, I ivlll speak Jer.lS, 9.
it vpon My people, and vpon the kingdom, that I may build,
and plant it. But if it do evil in My sight, then will I re-
pent Me of the good which I said I would do to them ; as
much as to sav, If thev make themselves unworthv of the
promise, I will no more perforra that I promised. But Ju-
das shewed himself unworthy of the pre-eminence ; where-
fore when He gave this proraise to His disciples, He did not
promise it absolutely, for He said not, Ye shall sit, but, Ye
which have followed Me shall sit ; at once excluding Judas,
and admitting such as should be in after tirae; for neither
was the promise confined to them only, nor yet did it include
Judas who had already shewn hiraself undeserving. Hilaky.
Their ibllowing Christ in thus exalting the Apostles to twelve
throiies to judge the twelve tribes of Israel, associated thera
VOL. I. PT. II. 2 X
674 GOSPEL ACCORDING TO CHAP. XIX.
Aug. ubi in the glory of the twelve Patriarclis. Aug. Frotn this
''"'^' passage we learn that Jesus will judge with His disciplesj
Mat. 12, whence He savs in anotlier place to the Jews, Therefore shall
27. ". .
they he your judges. And whereas He says they shall sit
upon twelve tliroues, we need not think that twelve persons
only sh;\ll judge with Hira. For by the number twelve is
siguified the whole number of those that shall judge; and
tliat because the number seven which generally represents
completeness contains the two numbers four and three, which
multiplied together make twelve. For if it were not so, as
Matthias was elected into the place of the traitor Judas, the
Apostle Paul who laboured more than they all should not
have place to sit to judge; but he shews that he with the
rest of the saints pertains to the nuraber of judges, when he
1 Cor. 6,3. says, Know ye not that loe shall judge Angels? Id. Iu the
^^^- iiumber of iudsres therefore are included all that have left
351.8. their all and followed the Lord. Greg. For whosoever,
?/^^* „. urged by the spur of divine love, shall forsake what he pos-
Mor.x.31. » ^ t" ' f
sesses here, shall without doubt gain there the eminence
of judicial authority; and shall appear as judge with tlie
Judge, for that he now in consideration of the judgmeut
Augr. de chastens himself by a voluntary poverty. AuG. The same
iix.5. ^' ^'olds good, by reason of this number twelve, of those tliat
are to be judged. For when it is said, Judying the twelve
tribes, yet is not the tribe of Levi, which is the thirteeuth,
to be exempt from being judged by them ; nor shall they
judge this nation alone, aud not also other nations. Pseudo-
Chrys. Or, by that, In the regeneration, Christ designs the
period of Christianity that should be after His ascension,
in vvhich men were regenerated by baptism ; and that is the
time in which Christ sate on tlie throne of His glory. Aud
hereby you may see that He spake not of the time of the
judgment to come, but of the calliug of the Gentiles, in that
He said not, When the Son of Man shall come sitting upon
the throne of His majesty ; i)ut ouly, In the regeneration when
He shull sit, which was from tlie time tiiat the Gentiles be-
Ps. 47, 8. gan to believe on Christ; accordiug to tliat, God shall reign
over the htathen; God sitteth upon His holy throne. From
that time also the Apostles have sat upon twelve thrones,
that is, over all Christians; for every Christian who receives
VEK. 27 30. ST. MAITHEW. 675
the word of Peter, becoines Peter's throne, and so of the
rest of the Apostles. On these thrones then ilie Apostles
sit, parcelled into twelve divisions, fifter the variety of minds
and hearts, knowu to God only. For as the Jewish natioii
was split into twelve tribes, so is the whole Christian people
divided into t^velve, so as that sorae souls are numbered
with the tribe of Reuben, and so of the rest, according to
their several quaUties. Fur all have not all graces ahke, one
is excellent in this, anotlier in tliat. And so the Apostles
will judge the twelve tribes of Israel, tliat is, all the Jews,
by this, that the Gentiles received the Apostles' word. The
whole body of Christians are indeed twelve thrones for the
Apostles, but oue throne for Christ. For all e.xcellencies are
but one throne for Christ, for He aloue is equally perfect in
all virtues. But of the Apostles each oue is more perfect
in some one particular excelleuce, as Peter iu faith ; so Peter
tests upou his faith, Johu ou his innoceuce, aud so of the
rest. And that Christ spake of reward to be giveu to the
Apostles iu this world, is shewu by what foUows, And every
one that hath forsaken houses, or brethren, or sisters, S^c.
For if these shall receive an huudred fold iu this hfe, with-
out doubt to the Apostles also was proraised a reward iu this
present life. Chrys. Or ; He holds out rewards iu the future
life to the Apostles, because they vvere ah'eady lookiug above,
and desired uothiug of things preseut; but to others He
proraises things preseut. Origen. Or otherwise; Whoso-
ever shall leave all aud foilow Christ, he also shall receive
those thiugs that were promised to Peter. But if he has
not left all, but only those thiugs in special here enume-
rated, he shall receive manifold, aud shall possess eterual
life. Jerome. There are that take occasion frora this passage
to bring forward the thousaud years after the resurrection,
and say that then we shall have a hundred fold of the things
we have given up, and moreover life eternal. But thongh
the promise be in other things worthy, in the raatter of
vvives it seeras to have somewhat shameful, if he wiio has
forsakeu oue wife for the Lord^s sake, shall receive a huu-
dred in the vvorid to come. The meauing is therefore, that
iie that has forsaken carnal thiugs for the Saviour's snlve,
shall receive spiritual thiugs, which iu a comparisou of vahie
o Y '^
i^ ^ i-w
55.
676 GOSPEL ACCORDING TO CHAP. XIX.
are as a hundred to a sraall number. Origen. And in this
world, because for his brethren after the flesh he shall find
mauy brethren in the faith ; for parents, all the Bishops and
Presbyters ; for sons, all that have the age of sons. The
Augels also are brethren, and all they are sisters that have
ofFered themselves chaste virgins to Christ, as well they that
still continue on earth, as they that now live in heaven.
The houses and lands raanifold raore suppose in the repose
of Paradise, and the city of God. And besides all these
Aug. de things they shall possess eternal life. Aug. That He says,
xx^V ^'' ^^ hundred fold, is explained by the Apostle, when he says,
2 Cor. As having nothing, and yet possessing all things. For a hun-
' • dred is sometiraes put for the whole universe. Jerome.
And that, And every one that hath forsaken brethren, agrees
Mat. 10, with that He had said before, / am come to set a man at
variance with his father, For they who for the faith of
Christ and the preaching of the Gospel shall despise all the
ties, the riches, and pleasures of this world, they shall re-
ceive an hundred fold, and shall possess eternal life. Chrys.
But when He says, He that has forsaken wife, it is not to be
taken of actual severing of the raarriage tie, but that we
should hold the ties of the faith dearer thau any other. And
here is, I think, a covert allusion to tiraes of persecution ; for
because therc should be many who would draw away their
sons to heathenisra, when that should happen, they should
be held neither as fathers, nor husbands. Raban. But be-
cause raany with what zeal they take up the pursuit of virtue,
do not with the sarae coraplete it ; but either grow cool, or
fall away rapidly ; it follows, But niany that are first shall be
last, and the last first. Origen. By this He exhorts those
that corae late to the heavenly word, to haste to ascend to
perfection before many whora they see to have grown old in
the faith. This seuse raay also overthrow those that boast
to have been educated in Christianity by Christian parents,
especially if those parents have filled the Episcopal see, or
the ofiice of Priests or Deacons in the Church ; and hinder
them frora desponding who have entertained the Christian
doctrines more newly. It has also another raeaning; the
first, are the Israelites, who become last because of their
unbeHef ; and the Gentiles who were last become first. He
VER. 27 — 30. ST. MATTHEW. 677
is careful to say, Many ; for not all who are first shall be
last, nor all last first. For before this have many of man-
kind, who by nature are the last, been made by an angehc
life above the Angels ; and some Angels who were first have
been made last through their sin. Remig. It may also be
referred in particular to the rich man, who seemed to be
first, by his fulfilment of the precepts of the Law, but was
made last by his preferring his worldly substance to God.
The holy Apostles seemed to be last, but by leaving all they
were raade first by the grace of humility. There are many
who having entered upon good works, fall therefrom, and
from having been first, become last.
CHAP. XX.
1. For tbe kingdom of heaven is like unto a man
that is an housholder, which went out earl}'^ in the
morning to hire labourers into his vineyard.
2. And wben he had as-reed with tlie labourers for
a penny a day, he sent them into his vineyard.
3. And he went out about tbe third hour, and saw
othevs standing idle in the market-place,
4. And said unto them ; Go ye also into tbe vine-
yard, and whatsoever is rigbt 1 will give you. And
tbey went their way.
5. Again he went out about tbe sixtb and ninth
hour, and did bkewise.
6. And about the eleventb hour be went out, and
found others standing idle, and saith unto them, Why
stand ye here ali the day idle ?
7. They say unto him, Because no man hath
hired us. He saith unto them, Go ye also into the
vineyard ; and whatsoever is right, that sball ye
receive.
8. So when even was come, tbe Lord of tbe vine-
yard saith unto bis steward, Call the labourers, and
give tbem their hire, beginning from the last unto tbe
lirst.
9. And wben tbey came that were hired about the
eleventb hour, they received every man a penny.
10. But when tbe first came, they supposed that
they should bave received more ; and tbey likewise
received everv man a nennv.
VER, 1 16. GOSPEL ACCORDINQ TO 8T. MAITHEW. 679
1 1. And when they had received it, they murmured
against the goodman of the house,
12. Saying, These hist have wrought but one hour,
and thou hast made them equal unto us, which have
borne the burden and heat of the day.
13. But he answered one of them, and said, Friend,
I do thee no wrong : didst not thou agree with me
for a penny ?
14. Take that thine is, and go thy way : I will
give unto this last, even as unto thee.
15. Is it not lawful for me to do what I will
with mine own ? Is thine eye evil, because I am
good ?
16. So the last shall be first, and the first last:
for many be calied, but fevv chosen.
Remig. To estabHsh the trath of this saying, There are
many first ihal shall be last, and last jirst, the Lord subjoins
a similitude. Pseudo-Chrys. The Master of the household
is Christ, "whose house are the heavens and the earth; and
the creatures of the heavens, and the earth, and beneath the
earth, His family. His vineyard is righteousness, in which
are set divers sorts of righteousness as vines, as meekness,
chastity, patience, and the otiier virtues ; all of which are
called by one common narae righteousness. Men are the
cultivators of this vineyard, whence it is said, Who went out
early in the morning to hire labourers into His vineyard.
For God placed His righteousness in our senses, not for His
own but for our benefit. Know then that we are the hired
labourers. But as no man gives wages to a labourer, to the
end he should do nothing save only to eat, so Hkewise we
were not thereto called bv Christ, that we should lahour such
things only as pertain to our own good, but to the glory of
God. And hke as the hired labourer looks first to his task,
and after to his daiiy fuod, so ought we to mind first those
things which concern the glory of God, then those which
concern our oun profit. Also as the hired labourer uc-
cupies the whole day in his Lord's work, and takes but a
680 GOSPEL ACCORDING TO CHAP. XX.
single hour for his own meal ; so ought we to occupy our
whole life in the glory of God, taking but a very small
portion of it for the uses of this world. And as the hired
labourer when he has done no work is ashamed that day
to euter the house, and ask his food ; how sliould not you
be ashamed to enter the church, and stand before the face
of God, when you have done nothing good in the sight of
Greg. God ? Greg. Or ; The Master of the household, that is, our
Ev."xix"l. ^fal^er, has a vineyard, that is, the Church universal, which
has borne so many stocks, as many saints as it has put forth
from righteous Abel to the very last saint who shall be born
in the end of the world. To instruct this His people as for
the dressing of a vineyard, the Lord has never ceased to
send out His labourers ; first by the Patriarchs, next by the
teachers of the Law, then by the Prophets, and at the last
by the Apostles, He has toiled in the cultivation of His vine-
yard; thuugh every man, in whatsoever measure or degree he
has joined good actiou with right faith, has been a labourer
in the vineyard. Origen. For the whole of this present life
may be called one day, long to us, short compared to the
Greg. existence of God. Greg, The morning is that age of the
^"P" world which was from Adam and Noah, and therefore it is
sniri, JVho went out early in the morning to hire labourers
into Ilis vineyard. Tlie terms of their hiring He adds, And
when Ile had ayreed ivith the labourers for a denarius a
day. Origen. The denarius I suppose here to mean salva-
tion. Remig. A denarius was a coin anciently equal to ten
sesterces, and bearing the king's image. Well t^ierefore
does the denarius represeut the reward of the keeping of
the decalogue. And that, Having agreed with them for a
denarius a day, is well said, to shew that every man labours
in the field of the holy Church in hope of the future reward.
Greg. Greg. The third hour is the period from Noah to Abraham ;
' ^"P- of which it is said, A?id Ile went out about the third hour,
and saw others standing in the market-place idle. Origen.
The market-place is all that is without the viueyard, that is,
without the Church of Christ. Pseudo-Chrys. For in this
world men live by buying and selling, and gain their support
Greg. by defrauding each other. Greg. He that lives to himself,
" ' ^"P- and feeds on the delights of the flesh, is rightly accused as
VER. 1 — 16. ST. MATTHEW. 681
idle, forasmuch as he does not seek the fruit of godly labour.
Pseudo-Chrys. Or; The idle are not sinners, for they are
called dead. But he is idle who works not the work of God.
Do vou desire to be not idle? Take not that which is an-
other's ; and give of that which is your own, and you have
laboured in the Lord's vineyard, cultivating the vine of mercy.
It follows, And He saidunto them, Go ye also into My vineyard.
Observe that it is with the first aloue that He agrees upon
the sum to be given, a denarius ; the others are hired on no
express stipulation, but What is right I will yive you. For
the Lord knowing that Adam would fall, and that all should
liereafter perish in the deluge, raade conditions for him, that
he should never say that he therefore neglected righteousness,
because he knew not what reward he should have. But with
the rest He made no contract, seeing He was prepared to
give more than the labourers could hope. Origen. Or, He
did not call upon the labourers of the third hour for a com-
plete task, but left to their own choice, how much they
should work. For they might perform in the vineyard work
equal to that of those who had wrought since the morning, if
they chose to put forth upon their task an operative energy,
such as had not yet been exerted. Greg. The sixth hour Greg.
is that from Abraham to Moses, the ninth that from Moses to " ' ''"^'
the coming of the Lord. Pseudo-Chrys. These two hours
are coupled together, because in the sixth and ninth it was
that He called the generation of the Jews, and multiplied to
publish His testaments among men, whereas the appointed
time of salvatiou now drew nigh. Greg. The eleventh hour Greg.
is that from the coming of the Lord to the end of the world. ^ ^ ^"''*
The labourer in the morning, at the third, sixth, and ninth
hours, denotes the ancient Hebrew people, which in its elect
from the very beginning of the world, while it zealously and
with right faith served the Lord, ceased not to labour in the
husbandry of the vineyard. But at the eleventh the Gen-
tiles are calied. For they who through so many ages of the
world had neglected to labour for their living, were they wiio
had stood tlie whole day idle. But consider their answer ;
They say unto Him, Because no man hath hired us ; for
ueither Patriarch nor Prophet had come to them. And
what is it to say, No man hath hired us, but to say, Noue
682 GOSFEL ACCORDING TO CHAP. XX..
has preached to us the way of life. Pseudo-Chrys. For
what is our hiring, and the wages of that hiring? The
promise of eternal life; for the Gentiles knew neither God,
nor God's promises. Hilary, These then are sent into the
vineyard, Go ye also into My vineyard. E,abax. But wheu
they had rendered their day's task, at the fitting time for
payraent, When even was come, that is, when the day of this
world was drawing to its close. Pseudo-Chrys. Consider,
He gives the reward not the next rnorning, but in the even-
ing. Thus the judgment shall take place while this world is
still standing, and each raan shall receive that which is due
to him. This is on two accounts. First, because the happi-
ness of the world to come is to be itself the reward of right-
eousness; so the award is raade before, and not in that world.
Secondly, that sinners may not behold the blessedness of that
day, The Lord saith unto His steward, that is, the Son to the
Gloss. Holy Spirit. Gloss. Or, if you choose, the Fathersaith unto
sed vid.' the Sou ; for the Father wrought by the Son, and the Son by
Raban. t]^g Holy Spirit, not that there is any difference of substance,
or tnajesty. Origen. Or, The Lord said to His steward,
that is, to one of the Angels who was set over the paymeut of
the hibourers; or to one of those many guardians, according
Gal. 4, 2. to vvhat is written, that The heir as long as he is a child is
under tutors and governors. Remig. Or, the Lord Jesus
Christ Himself is the Master of the household, and also the
steward, like as He is the door, and also the keeper of the
door. For He Himself will come to judgment, to render to
each man according to that he has done. He therefore calls
His labourers, and renders to them their wages, so that when
they shall be gathered together in the judgment, each man
Heb. 11, shall receive according to his works. Origen. But the first
labourers having the witness through faith have not received
the proraise of God, the Lord of the household providing
some better thing for us, that they without us should not be
made perfect. And because we have obtained mercy, we
hope to receive the reward first, we, that is, who are Christ's,
and after us they that wrought before us; wherefore it is
said, Call ihe labourers, and give them their hire, beginning
from the last unto the first. Pseudo-Chrys. For we always
give more willingly, where we give without return, seeing it
10.
VER. 1 16. ST. MATTHEW. 683
is for our own honour that we give. Tlierefore God in giving
reward to all the saints shews Himself just ; in giving to us,
merciful ; as the Anostle speaks, That the Gentiles mig ht Rom.
glorify God for His mercy ; and thence it is said, Beginning ^®' ^"
from the last even unto the first. Or surely that God may
shew His inestimable mercy, He first rewards the last and
more unworthy, and afterwards the first; for of His great
mercy He regarded not order of merit. Aug. Or; TheAug.de
lesser are therefore taken as first, because the lesser are to V?"^'..^/
be raade rich. Greg. They get alike a denarius who have Grecr.
wrought since the eleveiitli hour, (for they sought it with "^' *"P'
their whole soul,) and who have wrouglit since the first.
Tliey, that is, who were called from the beginning of the
world have alike received the reward of eternal happiness,
■with those who come to tiie Lord in the end of the world.
Pseudo-Chuys. And this not with injustice. For he who was
born in the first period of the world, lived no longer than the
determined time of his life, and what harm was it to liim,
thouuh the world coutinued after his leaving it? And they
that shall be born towards its close will not live less than tlie
days that are numbered to them. And liow^ does it cut their
labour shorter, that the world is speedily ended, when tiiey
have accomplished their thread of life before? Moreover
it is not of man to be born sooner or later, but of the power
of God. Therefore he that is born first cannot claim to
himself a liigher place, nor ought he to be held in contempt
that "was born later. And when they had received it, they
murmured against the goodman of the house, saying. But if
this we have said be true, that both first and last liave lived
their own time, and neither more nor less; and that each
raan's death is his consummation, what means this that they
say, fFe have borne the burden and heat of the day ? Because
to know that the end of the world is at hand is of great force
to make us do righteousness. Wherefore Christ in His love to
us said, The khigdom of heaven shall draw nigh. Whereas Mat.4, 2,
it was a weakening of them to know that the duration of
the world Avas to be yet long. So that though they did
not indeed live through the whole of tirae, they seem in
a manner to have borne its weight. Or, by the burden of
the day is meant the burdensome precepts of the Law ; and
684 GOSPEL ACCORDINQ TO CHAP. XX.
the heat may be that consuraing temptation to error which
evil spirits contrived for them, stirring thera to imitate the
Gentiles ; from all which things the Gentiles were exempt,
believing on Christ, and by compendiousness of grace being
Greg. saved completelv. Greg. Or; To bear the burden and
ubi sup. /• 1 1 ' • • 1
heat ot the day, is to be wearied through a hfe of long
duration with the heats of the flesh, But it may be asked,
How can they be said to raurmur, when they are called to
the kingdora of heaven? For none who murraurs shall re-
ceive the kingdom, and none who receives that can raurmur.
Chrys. But we ought not to pursue through every par-
ticular the circurastances of a parable; but enter into its
general scope, and seek nothing further. This then is not
introduced in order to represent sorae as moved with envy,
but to exhibit the honour that shall be given us as so great
Greg. as that it might stir the iealousy of others. Greg. Or
ubi sup. 1 1 j r. 1 1
because the old fathers down to the Lord's coraing, notwith-
standing their righteous lives, were not brought to the king-
dora, this raurmur is theirs. But we who have come at the
eleventh hour, do not raurmur after our labours, forasmuch
as having come into this world after the coming of the
Mediator, we are brought to the kingdora as soon as ever we
depart out of the body. Jerome. Or, all that were called
of old envy the Gentiles, and are pained at the grace of the
Gospel. HiLARY. And this murraur of the labourers cor-
responds with the frowardness of this nation, which even
in the time of Moses were stiflf-necked. Remig. By this
one to whom His answer is given, raay be understood all the
believing Jews, whom He calls friends because of their faith.
Pseudo-Chrys. Their coraplaint was not that they were
defrauded of their rightful recompense, but that the others
had received more than they deserved. For the envious
have as much pain at others' success as at their own loss.
From which it is clear, that envy flows frora vain glory.
A man is grieved to be second, because he wishes to be
first. He removes this feeling of envy by saying, Didst thou
not agree with Me for a denarius ? Jerome. A denarius
bears the figure of the king. You have therefore received
the reward which T promised you, that is, My image and
likeness ; what desirest thou more? And yet it is not that
VER. l — 16. ST. MATTHEW. 685
thou shouldest have more, but that another should have
less, that thou seekest. Take that is thine, and go thy way.
Remig. That is, Take thy reward, and enter into glory.
I will give to this last, that is, to the gentile people, according
to their deserts, as to thee. Origen. Perhaps it is to Adam
He says, Friend, I do thee no wrong ; didst thou not agree
with Me for a denarius ? Take that thine is, and go thy ivay.
Salvation is thine, that is, the denarius. / will give unto
this last also as unto thee. A person might not iraprobably
suppose, that this last was the Apostle Paul, who wrought
but one hour, and was raade equal with all who had beea
before hira. Aug. Because that life eternal shall be equal Aug.
to all the saints, a denarius is given to all ; but forasmuch as yi^^^^^
in that life eternal the light of merits shall shine diversely,
there are with the Father raany raansions ; so that under
this same denarius bestowed unequally one shall not live
longer than another, but in the many mansions one shall
shine with more splendour than another. Greg. And because Greg.
tlie attainraent of this kingdom is of the goodness of His will, *"P*
it is added, Is it not laivful for Me to do what I will ivith
Mine own ? For it is a foolish coraplaint of man to raurmur
against the goodness of God. For coraplaint is not when a
man gives not what he is not bound to give, but if he gives
not what he is bound to give ; whence it is added, Is thine
eye evil because I am good? Remig. By the eye is under-
stood his purpose. The Jews had an evil eye, that is, an
evil purpose, seeing they were grieved at the salvation of
the Gentiles. Whereto this parable pointed, He shews by
adding, So the first shall be last, and the last first ; and so
the Jews of the head are becorae the tail, and we of the
tail are become the head. Pseudo-Chrys. Or ; He says
the first shall be last, and the last first, not that the last are
to be exalted before the first, but that they should be put
on an equaUty, so that the difference of time should make
no difi^erence in their station. That He says, For many are
called, but few chosen, is not to be taken of the elder saints,
but of the Gentiles; for of the Gentiles who were called
being raany, but few were chosen. Greg. There be very Greg.
many come to the faith, yet but few arrive at the heavenly " ' ^"'^*
kingdora ; many follow God in words, but shun Hira in their
680 GOSPEL ACCORDING TO CHAP. XX.
lives. Whereof spring two things to be thought upou. The
first, that none shoud presurae ought coneeruiiig hiraself;
for though he be called to the faith, he knows uot whetlier
he shall be chosen to the kingdora. Secondly, that none
should despair of his neighbour, even though he see him
lying in vices; because he knows not the riches of the
Divine raercy.
Or otherwise. The morning is our childhood ; the third
hour may be understood as our youth, the sun as it were
mounting to his height is the advance of the heat of age ;
the sixth hour is manhood, when the sun is steady in his
meridian height, representing as it were the maturity of
strength; by the ninth is understood old age, in which
the sun descends from his vertical height, as our age falls
away frora the fervour of youth ; the eleventh hour is that
Mge vvhich is called decrepit, and doting. Chrys. That
He called not all of thera at once, but sorae in the raorn-
ing, some at the third hour, and so forth, proceeded frora
iyvi/in the difference of their minds^ He theu called thera wheu
they would obey ; as He also called the thief when he would
obey. Whereas they say, Because no man hath hired us,
we ought not to force a sense out of every particular in a
parable. Further, it is the iabourers and not the Lord who
speak thus ; for that He, as far as it pertaius to Him, calls all
men frora tlieir earliest vears, is sliewn in this, He went out
early in the morning to hire labourers. Greg. Tiiey then
vvho have neglected till extreme okl age to live unto God,
have stood idle to the eleventh hour, yet even these the
Master of the household calls, and oftentimes gives thera
their reward before other, inasrauch as they depart out of
the body into the kingdora before those that seeraed to be
called in their chiidhood. Origen. But this, Why stand ye
here all the day idle? is not said to such as having begun
Gal. 3, 3. in the spirit, have been made perfect by the flesh, as inviting
thera to return again, and to live in the Spirit. This we
speak not to dissuade prodigal sons, who liave consumed
their substance of evangelic doctrine in riotous living, from
returning to their fatlier's house ; but because they are not
like those who sinned in their youth, before they had learnt
the things of the faith. Chrys. When He says, The first
VER. 17 — 19. ST. MATTHEW. 687
shall be last, and the last first, He alludes secretly to such
as were at the first eminent, and afterwards set at nought
virtue ; and to otliers wlio have been reclaimed from wicki d-
ness, and have surpassed many. So that tliis parable was
mafle to quicken the zeal of tliose who are converted in ex-
treme old age, that they should not suppose that they shall
liave less than others.
17. And Jesus going up to Jerusalem took the
twelve disciples apart in the way, and said unto
them,
18. Behold, we go up to Jerusalem ; and the Son
of man shall be betrayed unto the chief Priests and
unto the Scribes, and thev shall condemn Him to
death,
19. And shall deliver Him to the Gentiles to mock,
and to scourge, and to crucify Him : and the third
day He shall rise again.
Chrys. The Lord leaving Galilee, did not go up straight- Chrys.
way to Jerusalem, but first wrought miracles, refuted the °™'
pharisees, and taught the disciples conceruing perfection of
life, Hud its reward; now when about to go up to Jerusalem,
II e again speaks to them of His passion. Origen. Junas
was yet among the twelve ; for he was perhaps still worthy
to hear in private along with the rest tlie things which his
Master should sufFer. Pseudo-Chhys. For the sah'ation of
men entirely rests upon Christ^s death; nor is there any
thing for which we are more bound to render thanks to God,
than for His death. He imparted the mystery of His death
to His disciples for this reason, namely, because the more
precious treasure is ever coramitted to the more worthy
vessels. Had the rest heard of the passion of Christ, the
men might have been troubled because of tlie weakness of
their faith, and the woracu because of the tenderness of their
nature, which such matters do comraonly move to tears.
Chrys. He had indeed told it, and to many, but obscurely,
as in that, Destroy this temple ; and again, There shall no 3ohn2,\9.
sign be given it but the sign of Jonus the Prophet. But now ^^*'' ^^»
He iraparted it clearly to His disciples. Pseudo-Chrys.
688 GOSPEL ACCORDING TO CHAP. XX.
That word Behold, is a word of stress, to bid them lay up
in their hearts the raeraory of this present. He says, We
go up ; as much as to say, Ye see that I go of My free-will
to death. When then ye shall see Me hang upon the cross,
deem not that I ara no more than man ; for though to be
able to die is human, yet to be wilHng to die is more than
human. Okigen. Meditating then of this, we ought to know
that often even when there is certain trial to be undergone,
we ought to offer ourselves to it. But forasmuch as it M-as
Mat. 10, said above, When they persecute you in one city, flee ye to
another, it belongs to the wise in Christ to judge when the
season requires that he shun, and when that he go to raeet
dangers. Jerome. He had often told His disciples of His
passion, but because it raight have slipped out of their recol-
lection by reason of the raany things they had heard in the
mean while, now when He is going to Jerusalem, and going
to take His disciples with Him, He fortifies them against
the trial, that they should not be scandaHzed when the per-
secution and shame of the Cross should come. Pseudo-
Chrys. For when sorrow coraes at a time we are looking for
it, it is found lighter than it would have been, had it taken
us by surprise. Ckrys. He forewarns them also in order that
they should learn that He comes to His passion wittingly,
and willingly. And at the first He had foretold only His
death, but now that they are more discipHned, He brings
forth yet more, as, They shall deliver Him to the Gentiles.
Raban. For Judas deHvercd the Lord to the Jews, and they
deHvered Him to the Gentiles, that is to Pilate, and the
Roman power. To this end the Lord refused to be pros-
perous in this world, but rather chose to suffer affliction, that
He might shew us, who have yielded to deHghts, through
how great bitterness we must needs return ; whence it fol-
Aug. de lows, To mock, and to scourge, and to crucify. Aug. In His
xvHi. 49.' Passion we see what we ought to suffer for the truth, and in
His resurrection what we ought to hope in eternity; whence
it is said, And shall rise agaln the third day. Chrys. This
was added, that when they should see the sufferings, they
Aug. de^ should look for the resurrection. Aug. For one death, that
naraely of the Saviour according to the body, was to us
a salvation frora two deaths, both of soul and bodv, and His
Trin. iv. 3.
VER. 20 — 23. ST. MATTHEW. 689
one resurrectioii gained for us two resurrections. This ratio
of two to one springs out of the number three; for one and
two are three.
Origen. There is no mention that the disciples either
said or did any thing upon hearing of these sufferings that
should thus come upon Christ; remembering what the Lord
had said to Peter, they were afraid they should have had the
like or worse addressed to themselves. And yet there be
scribes who suppose that they know the divine writings, who
condemn Jesus to death, scourge Him with their tongues,
and crucify Him herein, that they seek to take away His
doctrine ; but He, vanishing for a season, again rises to ap-
pear to those who received His word that it could be so.
20. Then came to Him the mother of Zebedee's
clnldren with her sons, worshipping Him, and de-
siring a certain thing of Him.
21. And He said unto her, What wilt thou ? She
saith unto Him, Grant that these my two sons may
sit, the one on Thy right hand, and the other on the
left, in Thy kingdom.
22. But Jesus answered and said, Ye know not
what ye ask, Are ye able to drink of the cup that
I shall drink of, and to be baptized with the baptism
that I am baptized with ? They say unto Him, We
are able.
23. And He saith unto them, Ye shall drink indeed
of My cup, and be baptized with the baptism that
I am baptized with : but to sit on My right hand,
and on My left, is not Mine to give, but it shall be
given to them for whom it is prepared of My Father.
Jerome. The Lord having concluded by saying, And shall
rise again the third day ; the woman thought that after His
resurrection He should forthwith reign, and with womanish
eagerness grasps at what is present, forgetful of the future.
Pseudo-Chrys. This mother of the sons of Zebedee is Sa- Mark 15,
lome, as her name is given by another Evangelist, herself ^*^ • ^^' ^*
YOL. I. PT. II. 2 Y
G90 GOSPEL ACCOKDING TO CHAP. XX.
truly peaceful, and the mother of sons of peace. From this
place we learn the eminent merit of this wornan; not only
liad her sons left their father, but she liad left her husband,
and had followed Christ ; for he could live without her, but
s^he could not be saved without Christ. Except any will say
that between tlie time of the Apostle's calling, and the suf-
fering of Christ, Zebedee was dead, and that thus her sex
helpless, her age advanced, she was following Chrisfs steps;
for faith never grows old, and religion feels never wearv.
Her maternal affection made her bohl to ask, whence it
is said, She worsMjyped Him, and desired a certain thinr/
of Him ; i. e. she did Him reverence, rrquesting that what
she should ask, should be granted her. It follows, Ile said
unto her, What wouldest thou? He asks not because He
knows not, but that by its very stateraent, tlie unreasonable-
ness of her petition might be shewn : She saifh unto Ilim,
Anct. de Grant that these my two sons may sit. Aug. "What Matthew
Ev"n 64 ^^^ ^GYe represented as being said by the mother, Mark relatcs
Mark that the two sons of Zebedee spake themselves, when she had
' ^^* presented their wish before the Lord ; so that from Mark's brief
uotice it should rather seem, that they, and not she, had said
that which was said. Chrys. They saw the disciples honoured
Mat. 19, before others, and had heard that ye shall sit upon twelve
thrones, whereupon they sought to have the primacy of that
seat. And that others were in greater honour with Christ
they knew, and tliey feared that Peter was preferred bcfore
them ; wherefore (as is mentioned by another Evangelist)
because they were now near to Jerusalem, they thought that
the kingdom of God was at the door, that is, was something
to be perceived by sense. Whence it is clear that they
sought nothing spiritual, and had no conception of a king-
dom above. Origen. For if in an earthly kingdom they are
thought to be in honour who sit with the king, no wonder
if a woman with womanish simpHcity or want of experience
conceived that she might ask such things, and that the
brethren themselves being not perfect, and having no more
lofty thoughts concerning Christ's kingdom, conceived such
things concerning those who shall sit with Jesus. Pseudo-
Chrys. Or otherwise. We affirm not that this woman's
request was a lawful one; but this we affirm, that it was
28,
VER. 20 23. ST. MATTHEW. 691
not earthly thiiigs, but heavenly things that slie asked for
her sons. For she felt not as ordinary mothers, wliose affec-
tion is to the borlies of their children, while they negk-ct
tlieir niinds; they desire that they should prospcr in tliis
Morld, not caring what they shall suffer in the next, thereby
sliewing themselves to be raothers of their bodies only, but
not of their souls. And I iniagine that these brethren, having
lieard the Lord prophesying of His passion and resurrection,
began to say among themselves, seeing they bebeved ; Be-
hold, the King of heaven is going down to the reahns of Tar-
tarus, that He may destroy the king of death. But when
the victory shall be completed, what remains but that the
glory of the kingdom shall follow ? OrigejS. For Avhen siu
is destroyed, whicli reigned in men's mortal bodies, with the
entire dynasty of malignant powers, Christ shall receive ex-
altation of His kingdom among men ; that is, His sitting on
the throne of His glory. That God disposes all things both
on His right hand and on His left, this is that there shali
be then no more evil in His presence. They that are the
more excellent araong such as draw near to Christ, are they
on His right hand ; they that are inferior, are they on His left
hand. Or by Christ's right hand look if you may understand
the invisible creation ; by His left hand the visible and bodily.
For of those who are brought nigh to Christ, some obtain a
place on His right hand, as the intelligent, some on His left
liand, as the sentient creation. Pseudo-Chrys. He that gave
Himself to man, how shall He not give them the fellowship
of His kingdora ? The supineness of the petitioner is in fault,
where the graciousness of the giver is undoubted. But if we
ourselves ask our raaster, perchance we wound the hearts of
ihe rest of our brethren, who though they can no longer be
overcorae by the flesh, seeing they are now spiritual, raay
yet be wounded as carnal. Let us therefore put forward our
mother, that she may make her petition for us in her own
person. For though she be to be blaraed therein, yet she
will readily obtain forgiveness, her sex pleading for her.
For the Lord Hiraself, who has filled tlie souls of raothers
with affcction to tlieir offspring, will more readily bsten to
their desires. Then the Lord, wlio knows secrets, makes
answer not to the words of the mother'5 petition, but to
2 Y 2
9, 33.
692 GOSPEL ACCORDl^G 10 CllAP. XX.
the design of the sons who suggested it. Their wish vvas
commendable, but their request inconsiderate ; therefore,
though it was not right that it shoukl be granted to thera,
yet the simplicity of their petition did not deserve a harsh re-
buke, forasmuch as it proceeded of love of the Lord. AYhere-
fore it is their ignorance that the Lord fiuds fault with ;
Jesus answered and said unto them, Ye know not what ye ask.
Jerome. And no wonder, if she is convicted of inexperi-
Luke ence, seeing it is said of Peter, Not kuowiny what he said.
Pseudo-Chrys. For ofttimes the Lord suffers His disciples
either to do or to think somewhat auiiss, that frora their error
He may take occasion to set forth a rule of piety ; knowing
that their fault harms not when the Master is preseut, while
His doctrine edifies them not for the present onl}'^, but for
the future. Chrys. This He says to shew either that they
sought nothing spiritual, or that had they known for what
they asked, they would not have asked that which was so far
beyond their faculties. Hilary. They kuow not what they
ask, because there was no doubt of the future glory of the
Apostles; His former discourse had assured them that they
should judge the world. Pseudo-Chrys. Or, Ye know not
what ye ask : as much as to say, I have called you to My
right hand away from My left, and now you wilfully desire
to be on My left. Hence perhaps they did this through
the mother. For the devil betook him to his well-known
tool the woman, that as he made prey of Adam by his
wife, so he should sever these by their mother. But
now that the salvation of all had proceeded from a woman,
destruction could no longer enter in among the saints by
a woman. Or He says, Ye know not what ye ask, seeing
we ought not only to consider the glory to which we may
attain, but how we may escape the ruin of sin. For so
in secular war, he who is ever thinking of the phiuder,
hardly wins the fight; they should have asked, Give us
the aid of Thy grace, that we may overcome all evil, E^aba^'.
They knew not what they asked, for they were asking of
the Lord a seat in glory, which they liad not yet mez-ited.
The honourable eminence hked them well, but thev had first
to practise the laborious path thereto ; Can ye drink of the
cup that I shall drink of? Jerome. By the cup in the
VER. 20 — 23. ST. MATTHEW. 693
divine Scriptures we understand sufFering, as in the Psalm,
/ will take the cvp of salvation ; and straightway He pro- Ps. ii6,
ceeds to shew what is the cup, Precious in the sight of the ^^' ^^'
Lord is the death of His saints. Pseudo-Chrys. The Lord
knew that they were able to follow His passion, but He puts
the question to them that we may all hear, that no man can
reign with Christ, unless he is conformed to Christ in His
passion ; for that which is precious is only to be purchased
at a costly price. The Lord's passion we may call not only
the persecution of the Gentiles, but all the hardships we go
through in strugghrig against our sins. Chrys. He says
therefore, Can ye drink it? as much as to say, You ask Me
of honours and crowns, but I speak to you of labour and
travail, for this is no time for rewards. He draws their
atteution by the manner of His question, for He says not,
Are ye able to shed your blood ? but, Are ye able to drink of
the cup ? then He adds, which I shall drink of? Remig.
That bv such partaking thev mav burn with the more zeal
towards Him. But they, already sharing the readiness and
constancy of martyrdom, promise that they would drink of
it; whence it foUows, They say unto Ilim, We are able.
Pseudo-Chrits. Or, they say this not so much out of re-
Hance on their own fortitude, as out of igiiorance; for to
the inexperienced the trial of suflfering and death appears
shght. Chrys. Or they ofFer this in the eagerness of their
desii'e, expecting that for their thus speaking they should
liave what they desired. But He foretels great blessings
fur them, to wit, that they shouhl be made worthy of mar-
tyrdom. Ile saith unto them, Ye shall indeed drink of j\Iy
cop. Origen. Christ does not say, Ye are able to drink of
J\ly cup, but looking to their future perfection He said, Ye
shall indeed drink of 3Iy cup. Jerome. It is made a ques-
tion how the sons of Zebedee, James and John, did driuk
the cup of martyrdom, seeing Scripture relates that James Actsi2,2.
only was beheaded by Herod, while John ended his Hfe by
a peaceful death. But when we read in ecclesiastical history
that John hiinself was thrown into a cauldron of boihng oil
with intent to martyr hira, and that he was banished to the
isle of Patmos, we shall see that he lacked not the will for
niartyrdom, aud that John had drunk the cup of confession,
iJOh GOSPEL ACCORDIKG TO CHAP. XX.
the wliicli also the Three Children m the fiery furnace did
drink of, albeit the persecutor did not shed their blood.
IIiLARY. The Lc:'d therefore commends their faith, in that
lle says that they are able to suffer martyrdom together
uith Him; but, To sit on My right hand and on My left is
not Mine to give, but for whom it is prepared of My Father.
Though indeed, as far as we can judge, that honour is so set
apart for others, as that the Apostles shall not be strangers
to it, who shall sit on the throne of the Twelve Patriarchs
to judge Israel; also, as niay be collected out of the Gospels
thcmselve«, Moses and Elias shall sit with them in the king-
dora of heaven, seeing that it was in their company that He
appeared on the mount in His apparel of splendour. Jerome.
But to me this seems not so. Rather the names of theni
that shall sit in the kingdora of heaven are iiot named, lest
that, if some few were named, the rest should think them-
selves shut out; for the kingdom of heaven is not of him
tliat gives it, but of him that receives it. Not that there is
respect of persons with God, but whosocver shall shew him-
sclf such as to be worthy of the kingdom of heaven, shall
receive it, for it is prepared not for condition, but for con-
duct. Therefore if you shall be found to be such as to be fit
for that kingdom of heaveu which My Father has raade ready
for the conquerors, ye shall receive the sarae. He said nor,
Yet shall not sit therc, that He might not discourage the two
brethren; while Ile said not, Ye shall sit there, that He
might not stir the others to envy. Chrys. Or otlierwise.
That seat seems to be unapproacliable to all, not only meu,
but Angels also; for so Paul assigns it peculiarly to the
lieb.1,13. Only-Begotten, sayiug, To which of the Angels said He at
any time, Sit thou on My right hand? Tlie Lord therefore
makes answer, not as though in verity there were any that
should sit there, but as condescending to the apprehensions
of the petitioners. They asked but this one grant, to be
before others near Him; but the Lord answers, Ye shall die
Ibr My sake, yet is not that sufficient to make you obtain the
first rank. For if there shall come anuther with martvrdom,
and having virtue greater than yours, I will not, because I
love you, put Iiim out, and give you precedence. But that
thcy should uot suppose tliut He lacked power, He s.iid iiofc
VER. 34 — 28. ST. MATTHEW. 695
absolutely, It is not Mine to give, but, It is not Mlne to yive
to yoii, but to those for whom it is prepared ; that is, to those
who are made illustrious by their deeds. Remig. Or other-
wise; It is not Mine to give to you, that is, to proud men
such as you are, but to the lowly in heart, for ivhom it is
prepared of My Father. Aug. Or otherwise; The Lord Aug.
makes answer to His disciples in His character of servant; I^'' f^*^'"'
though whatever is prepared by the Father is also prepared
by the Son, for Ile and the Father are one.
24. And when the ten heard it, they were moved
with indignation against the two brethren.
25. But Jesus called them unto Ilim, and said, Ye
know that the princes of the Gentiles exercise do-
minion over them, and they that are great exercise
authority upon them.
26. But it shall not be so among you : but who-
soever will be great among you, let him be your
minister ;
27. And whosoever will be chief among you, let
him be your servant :
28. Even as the Son of man came not to be minis-
tered unto, but to minister, and to give llis life a ran-
som for many.
Chrys. So long as the judgment of Christ upon this re-
quest was in suspense, tlie other disciples were not indig-
naut ; but when they heard Ilim rebuke them, they were
sorrowful ; wheuce it is said, And when the ten heard it, they
had indignation against the two brethren. Jerome. They do
uot lay it upon the forwardness of the mother who spoke the
request, but upon her sons, who, not knowing their measure,
burned with so immoderate desires. Chrys. For when the
Lord rebuked them, tlien they perceived that this request
was from the disciples. For though they were grieved in
their hearts when they saw them so especially honoured in
the transfiguration, they yet dared not so express themselves,
out of respect to their teacher, Pseudo Chrys. But as tiie
696 GOSrEL ACCOKDING TO CHAP. XX.
tvvo had asked carnally, so now the teu are grieved carnally.
For as to seek to be above all is blame-worthy, so to have
another above us is mortifying to our vanity. Jerome. But
tlie meek and lowly Master neither charges the two with
arabition, nor rebukes the ten for their spleeu and jealousy ;
but, Jesus called them unto Ilim. Chrys. By thus calHng
them to Him, and speaking to them face to face, he soothes
them in their discomposure ; for the two had been speaking
M'ith the Lord apart by themselves. But uot now as before
does He it by bringing forvvard a child, but He proves it to
thcm by reasoning from contraries ; Ye knoio that the princes
of the Gentiles exercise dominion over them. Origen. That
is, not content merely to rule over their subjects, they are
severe and oppressive. But among you who are Mine these
things shall not be so; for as all carnal things are done by
compulsion, but spiritual things by free-will, so those rulers
who are spiritual ouglit to rest their power in the love of
their subjects, not iu their fears. Chrys. He shevvs here
that it is of the Gentiles to desire pre-eminence ; and by this
comparison of the Gentiles He calms their troubled souls.
PsEUDO-CuRYs. Iiuleed, to desire a good vvork is good, for
it is within our will, and ours is the revvard; but to desire
a primacy of honour is vanity. For when we attain tliis
we are judged of God, because we know not whether in
our precedence of honour we deserve the reward of right-
eousness. For not even an Apostle will have praise with
God, because he is an Apostle, but if he has well fulfilled
the duties of his Apostleship; nor was an Apostle placed
in honour as an Apostle, for any previous raerit of liis ; but
was judged meet for that ministry, on account of the dis-
position of his mind. For high place courts him who flies
frora it, and shuns him who courts it. A better Ufe then,
and not a more worthy degree, should be our object. The
Lord therefore, wiUing to check the ambition of the two sons
of Zebedee, and the indignation of the others, points out this
distinction between the chief men of the world aud those of
the Church, shewing that the primacy in Christ is neither
to be sought by him who has it not, nor envied by him
who has it. For men become masters in this vvorld that
they may exercise dominatiou over their inferiors, and reduce
VER. 24 — ^8. ST. MArrHEW. G97
tliem to slavery, and rob them, and employ tliem even to
death for their own profit and glory. But nien become
governors in the Churchj that they may serve those who are
under them, and minister to them whatever they have re-
ceived of Chi"ist, that they may postpone their ov/n conve-
nience, and mind that of others, and not refuse even to die
for the sake of those beneatli them. To seek therefore acom-
mand in the Church is neither righteous, nor profitable. No
prudent man will voluntarily subject himself to slavery, nor
to stand in such peril wherein he vvill have to render account
for the whole Church ; unless it be one perchance who fears
not G('d's juclgmeut, who abuses his ecclesiastical primacy
to a secular end, so that he converts it into a secular pri-
macy. Jerome. Lastly, He sets before them His own ex-
ample, that so should they little weigh His words, His deeds
might shame them, whence He adds, As also the Son of Man
cometh not to be minstered unto, but to minister. Origex.
For though the Angels and Martha ministered to Him, yet Mat.4. ii.
did He not come to be ministered unto, but to minister; ° '" "'
yea, His ministry extended so far, that He fulfilled even
what follows, And to give His life a ransomfor many, they,
that is, who believed on Him; and gave it, i.e. to death.
But since He was alone free among the dead, aud raightier
than the power of death, He has set free from death all
who were wiUing to follow Him. The heads of the Church
ought therefore to imitate Christ in being affable, adapting
Himself to women, layiug His hands on children, and wasli-
ing His disciples' feet, that they also should do the same to
their brethren. But we are such, that we seem to go beyond
the pride even of the great ones of this world ; as to the
command of Christ, either not understanding it, or setting
it at uought. Like princes we seek hosts to go before us,
we make ourselves awful and difficult of access, especially to
the poor, neither approaching them, nor suffering them to
approach us. Ciirys. How much soever you bumble your-
self, you canuot descend so far as did your Lord.
29. And as they departed from Jericho, a great
multitude followed Him.
G9S GOSPEL ACCORDING TO CHAP. XX.
30. And behold, two blind men sitting by the way
side, when they heard that Jesus passed by, cricd
out, saying, Ilave mercy on us, O Lord, Thou Son
of David.
31. And the multitude rebuked them, because
they should hold their peace : but they cried the
more, saying, Have mercy on us, O Lord, Thou Son
of David.
32. And Jesus stood still, and called them, and
said, What will ye that I shall do unto you ?
33. They say unto Him, Lord, that our eyes may
be opened.
34. So Jesus had compassion on them, and touched
their eyes : and immediately their eyes received sight,
and thev foUowed Hini.
Pseudo-Chrys. As the proof of the husbandman's indus-
try lies in the abunrlance of liis erop, so the fuhiess of the
Church is tbe evidence of au industrious teacber; so it is
bere said, And as they departed from Jericho, a great multi-
tude folloived Eim. No one was deterred by the toilsonie-
ness of the juurney, for spiritual love feels no fatigue; no
one was kept away by tbe thougbt of sufFcrings, for tbey
were going into possession of tbe kingdoni of beaven. For
he wbo lias in verv deed tasted tbe reaUty of beavenlv «-ood
has notbing to attacb bini to eartb. In good season tbese
bbnd men come before Ciirist, tbat baviug tbeir eyes opened,
tbey may go up with Him to Jerusalem as witnesses to Ilis
povver. They beard the sound of tbe passers by, but saw not
tbeir persons, aud having notbing free about them but tbeir
voice, because tbey could not follow Him with tlieir f^et,
tliey pursued Hira witb tbeirvoice; When they heard that
Jesns passed by, they cried out, sayivy, Have mercy on us,
Aug.de O Lord, Thou Son of Bavid. Aug. Maik relates tbis miracle,
^^'S. ^^' ^^^ speaks of only one bUnd man. Tbis difficulty is tbus
Maikio, explained; of tbe two bbnd men wbom Mattbew has intro-
duceJ, oue vvas well known in tbat city, as appears by Mark's
mentiouing botb bis name; and tbat of liis fatber. Bartirnaeus
VER. 29 — 34. ST. MATTHEW. 699
the son of Timaeus was well known as liaving sunk from great
affluence, and now sitting not only blinrl, but a beggar. For
this reason then it is that Mark chose to mention him
alone, because the restoration of his sight procured fame to
the miracle, in proportion to the notoriety of the fact of his
bhndness. Though what Luke relates was done after the
same manner, yet his account is to be taken of another Luke is,
though similar miracle. That which he gives was done as ^^*
they drew near to Jericho ; this in the other two as they .
came out of Jericho. And the multitude rehuked them that
they should hold their peace. Pseudo - Chrts. For they
saw how mean their cluthes, and considered not how pure
their consciences. See the foolish wisdom of men ! They
think great men are hurt when they receive the homage of
the poor. What poor man dare salute a rich man in public?
HiLARY. Or, They bid them hold their peace, not from
reverence for Christ, but because they were grieved to hear
fi'om the blind what they denied, namely, that the Lord was
the Son of David. Origex. Or ; Those that believed re-
buked them that they should not dishonour Him by styHng
Him merely Son of David, but should rather say, Son of
God, have mercy on us. Pseudo-Chrys. They were rather
encouraged than repelled by this rebuke. For so faith is
quickeued by being prohibited; and hence is secure in dan-
gers, and in security is endangered ; whence it foUows, But
they cried out the more, saying, Have mercy upon us, Son of
David. They cried out at the first because they were bliud,
now they rather cried out because they were forbidden to
come to the Light. Chrys. Christ sufFered them to be for- cinvs.
bidden, that their desire might be the more evideuced. ,^""'*
" _ Lwi.
Hence learn that though we be repulsed yet if we come to
God with earnestness, of ourselves, we shall obtain that we
ask. It follows, And Jesus stood still, and called them, and
said, What will ye that I should do unto you ? Jerome. Jesus
stood still, because they being blind could not see their wa\%
About Jericho were many pits, crags, and abrupt precipices ;
therefore the Lord stauds still, that they might come to Him.
Origen. Or ; Jesus does not pass on, but stands still, tliat
by His standitig His gooduess may not pass by, but as frora
an abiding fuunt mercy may flow forth upon them. Jerome.
700 GOSPEL ACCORDTNG TO CHAP. XX.
He commands that thev be called to Him that the multitude
may not withhold them ; and He asks them what they woiikl,
that by their answer, their necessity may be made apparent,
and His power be shewn in their healing. Pseudo-Chrys.
Or; He asks them on account of their faith, that whereas
they who were blind confess Christ to be the Son of God,
those who had. their sight might be put to sharae for their
esteeminir Him only man. They had indeed called Christ
Lord, and they had spoken true ; but by calling Hira the
Son of David, they obliterated this their good confession.
For indeed by a misuse of words men are called Lords, but
none is truly Lord, but God only, When therefore they say,
Lord, Thou Son of David, they thus misapply the term to
Christ, as esteeming Him man; had they only called Him
Lord, thev would liave confessed His Godhead. When then
He asks them, What would ye? they no longer style Him
Son of David, but only Lord ; They say unto Him, Lord,
tJiat ow eyes may be opened. For the Son of David cannot
open the eyes of the blind, but the Son of God can. So
long then as they cried, Lord, Thou Son of David, thcir
cure was delayed ; as soon as they said, Lord, only, healing
was shed upon them ; for it folloivs, And Jesus had compas-
sion upon them, and touched their eyes, and straightway
they saw. He touched them carnally as man, He healed
them as God. Jerome. The Creator bestows what nature
had not given ; or at least mercy accords what weakness had
withheld. Chrys. But as before this bounty they had been
persevering, so after the receiving it they were not ungrate-
ful. Pseudo-Chrys. On l)eiug healed they rendered a high
service to Christ ; for it follows, And they followed Him. For
this the Lord requires of thee, according to the Prophet, that
Mic. 6, 8. thou be careful to walk ivith the Lord thy God. Jerome.
They then who had sat slmt up in Jericho, and knew only
to cry with their voice, afterwards follow Jesus, not so rauch
with their feet as in their virtues.
Raban. But Jericho, which is interpreled ' the moon,'
denotes the infirmity of our changefulness. Origen. Figu-
ratively, Jericho is taken to be the world, into which
Christ carae down. They who are in Jericho, know not
liow to escape from the wisdora of the world, unless thev
VER. 29 — 31. ST. MATTHEAV. 701
see iiot Jesus ouly coming out of Jericho, ])ut also His
disciples. This Aylieii they saw, great riHiltitucles followed
Him, despisiug the world aiid all worldly thiugs, that under
His guidance they raay go up to the heavenly Jerusalem.
The two blind men we mav call Judah and Israel, vvho
before the coming of Christ were blind, not seeing the
true word which was in the Lavv and the Prophets, yet
sitting by the wayside of the Law and the Prophets, and
understanding Hira only as after the fiesh, they cried to
Him who was made of the seed of David according to the
fiesh. Jerome. By tlie two blind men are generaliy under-
stood the Pharisees and Sadducees. AuG. Otherwise ; Tlic Aus:.
two blind raen sitting by the wayside^ denote certain of both ev. i. 28.
nations ah'eady by faith coraing in to that temporal dispen-
sation, according to which Christ is the way, aud seeking
to be enlightened, that is, to know something concerning
the eternity of the Word. This they desired to obtain from
the Lord as He passed by, for the raerit of that faith by
whicli He is beheved to be the Son of God, to have been
born man, and to have sufFcred for us; for in tliis dispensa-
tion, Jesus, as it were, passes by, for all actiou is of this
world. Also it behoved that they should cry out so loud
as to overpower the din of the multitude that withstood
them ; that is, so to fortify their minds by perseverance and
prayer, and mortifying contiuually the usage of fleshly lusts,
(which as a crowd ever beset one that is endeavouring to
corae to the siglit of eternal truth,) and by the straitest
painfulness to get the better of the raultitude of carnal men
who hinder spiritual aspirations. Td. For bad or iukev\aim Aug.
Christians are an hindrance to good Christians, who seek to gg^ j^.
perforra the coraraandments of God. Notwithstanding these
cry and faint not ; for every Christian at his first setting
about to live well and to despise the world, has to endure
at the first the censures of cold Christians ; but if he perse-
veve, they will soon comply, who but now withstood him.
1d. Jesus therefore, the same who said, To him ihat knocketh Aug.
Qiuist.
it shall be ojjened, hearing them, stands still, touches then;, ev. ii 2
and gives thein light. Faith in His temporal incarnation
prepares us for the understanding of tliings eternah By
the passing by of Jesus they are admonisLed that they should
702 GOSPEL ACCORDING TO ST. MATTHEW, CHAP. XX.
be enlightened, and when He stauds still they are enlight-
ened; for things temporal pass by, but things eterual stand
still. Pseudo-Chtiys. Some iuterpret that the tvvo blind
men are the Gentiles; oue sprung from Chara, the other
from Japhet; they sat by the way-side, that is, they walked
hard by the trutii, but they could not fiud it out ; or they
were placed in reasou, not haviug yet received knowledge of
the Word. Raban. But recoguising the rumour of Christ,
they desired to be made partakers of Him. Many spake
against them ; first the Jews, as \ve read in the Acts ; then
the Geutiles harassed them by persecution; but yet they
raight uot deprive those who were pre-ordained to Hfe of
salvatiou. Pseudo-Chrys. Accordingly Jesus touched the
eyes of the Gentile mind, giviug them the grace of tlie
Holy Spirit, and vvhen enlightened they foHovved Him witii
good works. Ohigen. We also novv sitting by the wayside
of the Scriptures, and uuderstandiug wlierein we are blind,
if we ask with desire, He will touch the eyes of our souls,
and the gloom of iguorance shall depart from our minds,
that in the light of kuowledge vve niay foUow Him, who
gave us povver to see to no other end than that we should
foUow Hini.
CHAP. XXI.
1 . And when they drew nigh unto Jcrusalem, and
were come to Bethphage, unto the mount of Ohves,
then sent Jesus two disciples,
2. Saying unto them, Go into the village over
against you, and straightway ye shall find an ass
tied, and a colt with her : loose them, and bring
them unto Me.
3. And if any man say ought unto you, ye shall
say, The Lord hath need of them ; and straightway
he will send them.
4. And this was done, that it might be fulfilled
which was spoken by the prophet, saying,
5. Tell ye the daughter of Sion, Behold, thy King
cometh unto thee, meek, and sitting upon an ass,
and a colt the foal of an ass.
6. And the disciples went, and did as Jesus com-
manded them,
7. And brought the ass, and the colt, and put on
them their clothes, and they set Him thereon.
8. And a very great multitude spread their gar-
ments in the way ; others cut dowm branches from
the trees, and strawed them in the way.
9. And the multitudes that went before, and that
foilowed, cried, saying, Hosanna to the Son of David :
Blessed is He that cometh in the name of the Lord ;
Hosanna in the highest.
704) GOSPEL ACCORDING TO CHAP. XXI.
Remig. The Evangelist related above that the Lord de-
parted from Galilee, and began to go up to Jerusalem.
Being now occupied with telling vvhat He did by the way,
he proceeds in his purpose, saying, And when they drew nigh
to Jerusalem, and were come to Bethphage. Betliphage was
a small village of the priests, situated on the declivity of
Mount Olivet, one mile distant from Jerusalem. For the
priests who ministered in the temple their apportioned time,
when their office of rainistration was discharged, withdrew
to this village to abide ; as also did they who were to take
their place. Because it was commanded by their Law that
none shoukl travel on the Sabbath more than a raile. Ouigen.
Whence Bethphage is interpreted, The house of the Shoul-
der; for tlie shoukier was the priesfs portion in the Law.
It foUows, Then Jesus sent two of His disciples. Pseudo-
Chrys. He said not to His disciples, Say, Thy Lord, or
Your Lord, hath need of them ; that they may understand,
that He is Lord alone, not of the beasts only, but of all
men ; for even sinners are by the law of nature His, though
by their own will they are the DeviFs. Chrys. And think
not this a Uttle thing which was now done, for who was it
that wrouglit with the owners of the beasts that thej^ refused
not, l)ut yielded them ? By tliis also He instructs His disci-
pks that He coukl have restrained the Jews, but would not ;
and further teaches them tliat they should grant whatevcr
is asked of them; for if they who knew not Christ, now
grauted this, much more it becomes His disciples to give
unto alL For that which is said, But will straightway let
them go, Pseudo-Chrys. it is to be understood, that after
He had entered into Jerusalem, the beast was returned by
Gloss. ap. Christ to its owner. Gloss. Or, the owner of the beasts will
Anselm. stTaightway send them to be engaged for Christ's servicc.
Hereto is added the testimony of the Prophet, that it niay
be shewn that tlie Lord fulfilled all things which were vvrit-
ten of Him, but that the Scribes and Pharisees, blinded by
envy, would not understand the things that they read; All
this was done, that it might be fulfilled which was spoken hy
Zech.9,9. ^^^ Prophet ; to wit, Zacharias. Pseudo-Chrys. For the
Prophet knovving the malice of the Jews, that they woukl
speak against Christ when He went up to the Temple, gave
VEll. 1 — 9. ST. MATTHEW. 705
them this sign bcfurehand, whereby they raight know their
King, Say ye to the daughter of Sio7i. Raban. In history,
Daughter of Sion is the ziame given to the city of Jerusahun,
which stands on raount Sion. But raystically, it is the
Church of the faithful pertaining to the Jerusalem which is
above. Pseudo-Chrys. Behold, is a word used in point-
ing out any thing; look, tliat is, not with the bodily eye, but
with the spiritual understanding, at the works of His power.
Also aforetiraes He oft said, Behold, that He might shew
that He of whora He spake before He was born was even
then thy King. When then ye shall see Hiui, say not, We Jolin
have no King but Casar. Ue cometh to thee, if thou wilt '
apprehend Him, tliat He raay save thee ; if thou wilt not
apprehend Him, He cometh against thee ; Meek, so that He is
not to be feared for His power, but loved for His meekness ;
wherefore He sitteth not on a o-oklen car, refulsrent in costlv
purple, nor is mounted on a mettled steed, rejoicing in strife
and battle, but upon a shc-ass, that loves peace and quiet.
AuG. In this quotation from the Prophet, there is some Aug. de
variety in the difFerent Gospels. Matthew quotes it as if the j^°gg ^^'
Prophet had expressly mentioned the she-ass ; but it is not
so quoted by John, nor in the Church-copies of the trans- John
lation in common use, This seems to me to be accounted ^^' ^^'
for by the account, that Matthew wrote his Gospel in the
Hebrew language. And it is clear that the translation called
the LXX has some things different from what are found in
the Hebrew, by those who know that tongue, and who have
rendered the same books out of the Hebrew. If the reason
of this discrepancy be asked, I consider nothing more likely
than that the LXX interpreted with the selfsame spirit with
which the original was written, which is confirmed by that
wonderful agreement among them of which we are told.
By thus varying the expression, while they did not depart
from the meaning of that God whose words they were, they
convey to us the very same thing as we gather frora this
agreement, with slight variety, among the Evangelists. This
shews us that it is no lie, when one rehites any thing with
such diversities in detail, as that he does not depart froni
his intention with whom he ought to agree. To know this
is useful in morals in avoiding lies ; and for faith itself, that
VOL. T. PT. II. 2 z
706 GOSPEL ACCORDING TO CHAP. XXI.
we should not suppose tliat the truth is secured in sacred
sounds, as though God imparted to us not the matter only,
])ut the words in which the matter is conveyed. Rather the
raatter is in such sort conveyed in words, that we ought not
to want words at all, if it were possible that the matter could
be known by us without words, as God and His Angels
know it. It foUows, But the disciples ivent and did as Jesus
commanded them, and brought the ass, and the colt. The
other Evangehsts say nothing of the ass. And if Matthew
had not mentioned the colt, as they do not mention the ass,
the reader ought not to have been surprised. How much
less then should it move him, when one has so mentioned
the ass which the others have omitted, as not to forget the
colt which they have mentioned. For there is no discre-
paucy where both circumstances may have occurred, though
one only related one, and another another ; how much less
then where one meutions both, though auother mentions only
one? It follovvs, And they put on them their clothes, and
set Him thereon. Jerome. But it seeras that the Lord could
not in so short a distance have sate upon both auimals ;
seeing then that the history has either an impossibihty or
a meanness, we are sent to higher things, that is, to the
figurative sense. Remig. Notwithstandiug, it was possible
that the Lord might have sate upon boLh animals. Chrys.
To me it seems that He was mounted upon the ass, not only
because of the mystery, but to give us a lesson of wisdom,
teaching us therein that it needs not to be mounted on
horses, but that it is sufficient to employ an ass, and be
content with that which is necessary. But enquire of the
Jews, what King has entered Jerusalem mounted upon an
ass? They can name none other, but this one only. Jerome.
The multitudes that came out of Jericho, and followed the
Saviour, cast down their garments, and strewed the way with
branches of trees ; and therefore it foUows, But the nudtitudes
spread their garments in the way ; that is, beneath the feet
of the ass, that it should not stumble against a stone, nor
tread upon a thorn, nor fall into a ditch. Others cut down
branches Jrom the trees, and strewed them in the way ; from
the fruit-trees, that is, with which mount OUvet was clothed.
And when all that could be done was done, they added also
VER. 1 9. ST. MATTHEW. 707
the tribute of the tongue, as it follows, And the multitudes
that went before, and that folhwed, cried, saying, Hosanna
to the Son of David. I shall shortly examine what is the
meaninni: of this word Hosanna. In the huudred and seven-
teenth Psalm, which is clearly written of the Saviour^s coming,
we read this among other things; Save me now, Lord ;'Ps.n8,
O Lord, send noiv prosperity. Blessed art Thou that art to ^^'
come in the name of the Lord. For that whicli the LXX
give, '/2 Kvpie acoa-ov Sr), Save now, Lord, we read in the
Hebrew, ' Anna, adonai osianna,' which Symmachus reuders
more plainly, J pray Thee, Lord, save, I pray Thee. Let
none think that it is a word raade up of two words, one
Greek and one Hebrew, for it is pure Hebrew. Remig. And
it is confounded of one perfect and one imperfect word. For
* Hosi' signifies * save ;' ' anna' is an interjection used in
entreating. Jerome. For it signifies that the coming of
Christ is the salvation of the world, whence it follows, Blessed
is He that cometh in the name of the Lord. Which same
thing the Saviour in the Gospel confirms, / am come in My john 5,
Father's name. Remig. Because, namely, in all His good *^-
actions, He sought not His own but His Father's glory.
Gloss. And the meaning is, Blessed, that is, Glorious, is gIoss.
He that cometh, that is, is incarnate ; in the name of the '^P; ■^°"
' ' . ' . '' selm.
Lord; that is, of the Father, by glorifying Him. Again they
repeat, Hosanna, that is, Save, Ipray Thee, and define wiiither
they would be saved, in the highest, that is in the heavenly,
not in the earthly places. Jerome. Or by that which is
added, Hosanna, that is, Salvation, in the highest, it is clearly
shewn that the coming of Christ is not the salvation of man
only, but of the whole world, joining earthly things to things
heavenly. Origen. Or when they say, Hosanna to the Son
of David ; Blessed is He that cometh in the name of the
Lord, it is the dispensation of Christ's humauity that they
set forth ; but His restoration to the holy places when they
say, Hosanna in the highest. Pseudo-Chrys. Hosanna, some
interpret ' glory,' some 'redemptionj' and glory is His due,
and redemption belongs to Him who has redeemed all men.
HiLARY. The words of their song of praise express His
power of redemption ; in calling Him the Son of David, they
acknowledge His hereditary title to the kingdom. Pseudo-
2z3
708 GOSPEL ACCORDING TC CHAP. XXI.
Chrys. Never before had tlie Lord employed the services
of beasts, nor surrounded Hiraself with the ornamerits of
green boughs, till now when He is going up to Jerusalem
to sufFer. He moved them that beheld to do tliat Avhich
they had before desired to do ; so it was opportunity that
was uow given them, not their purpose that was chauged.
Jerome. Mystically j The Lord draws near to Jerusalem
departing from Jericho, and taking great multitudes with
Him, because great and hiden with great wares, that is, the
salvation of believers that has been entrusted to Him, He
seeks to enter the city of peace, tlie place of the beholding
of God. And He comes to Bethphage, that is, to The house
of the jawbones ; He bare also the type of confession ; and
halted on Mount Ohvet, where is the light of knowledge,
and the repose from toils and pains. By the vilhige over
against the Apostles is denoted this world ; for that was
agaiust the Apostles, and was not wilUng to receive the
light of their teaching. Remig. The Lord therefore sent
His disciples from Mount OHvet to the viilage, when He
guided the preachers forth from the primitive Church into
the world. He sent two, because there were two orders of
Gal. 2, 8. preachers, as the Apostle shews, saying, Ile that wrought
in Peter to the Apostlesliip of circumcision, the same was
miglity in me towards the Gentiles ; or, because the precepts
of charity are tvvo ; or, because there are two testaments ;
or, because there is letter and spirit. Jerome. Or, be-
cause there is theory and practice, that is, knowledge and
works. By the ass that had been uuder the yoke, and was
broken, the synagogue is understood. By the ass's colt wild
and unbroken, the Gentile people ; for the Jewish nation is
towards God the mother of the Gentiles. Raban. Whence
Matthew, who wrote his Gospel to the Jevvs, is the only
one who mentions that the ass was brought to the Lord,
to shew that this same Hebrew nation, if it repent, need
not despair of salvation. Pseudo-Chrys. Men are hkened
to animals, from some resemblance they bear in their not
recognifeing the Son of God. And this animal is unclean,
and beyond all other brutes incapable of reasoning, a stupid,
helpless, ignoble drudge. Such were men before the coming
of Christ, unclean with divers passions j unreasouiug, that is,
VER. 1 — 9. ST. MATTIIEW. 709
lacking the reason of the word ; stnpid, in their disregard
of God ; weak in soul ; ignoble, beeause forgetting their
heavenly birth they became slaves of their passions, and of
the daemons ; drudges, because they toiled under the load of
error laid upon them by the dsemous, or the Pharisees. The
ass was tied, that is, bound in the chain of diabolic error, so
that it had not liberty to go whitlier it would ; for before we
do any sin we have free will to follow, or not, the will of the
Devil ; but if once by sinning we have bound ourselves to
do his works, we are no louger able to escape by our own
strength, but, like a vessel tliat has lost its rudder is tossed
at the mercy of the storm, so man, when by sin he lias for-
feited the aid of Divine grace, no longer acts as he wills, but
as the Devil wills. And if God, by the mighty arm of His
mercy, do not loose him, he will abide till death in the chain
of his sins. Therefore He saith to His disciples, Loose them,
that is, by your teaching and miracles, for all the Jews and
Gentiles were loosed by the Apostles ; and hrlmj them to Me,
that is, convert them to My glory. Origex. AVhence also,
when He ascended into heaven, He gave command to His
disciples that they should loose sinners, for which also He
gave them the Holy Spirit. But being loosed, and making
progress, and being nourished by the Divinity of the Word,
they are held worthy to be sent back to the place whence
they were taken, but no more to their former labours, but
to preach to tliern the Son of God, and this is what He
signifies when Fle says, And straightway He will send them.
HiLARi'. Or by the ass and the colt is shewn the twofold
calling from among the Gentiles. For the Samaritans did
serve after a certain fashion of obedience, and they are sigui-
fied by the ass ; but the other Gentiles wild and unbroken
are signified by the colt. Therefore two are sent to loose
them that are bound by the chains of error; Samaria believed
tlirough Philip, and Cornelius as the first-fruits of the Geu-
tiles was brought by Peter to Christ. Remig. But as it was
then said to the Apostles, If amj man say ought to you, say ye,
The Lord hath need of them ; so now it is commauded to the
preachers, that though any opposition be made to them, they
should not slack to preach. Jerome. The Apostles' clothes
which are laid upon the beasts may be uuderstood either
as the teaching of virtues, or discernment of Scripturcs, or
710 GOSPEL ACCORDIXG TO CHAP. XXT,
verities of ecclesiastical dogmas, with which, unless the soul
be furnished and instructed, it deserves not to have the Lord
take His seat there. Eemig. The Lord sitting upon the ass
goes towards Jerusaleni, because presiding over the Holy
Church, or the faithful soul, He botli guides it in this life,
and after this life leads it to the view of the heavenly country.
But the Apostles and other teachers set their garraents upon
the ass, when they gave to the Gentiles the glory which
they had received from Christ. The multitudes spread their
garmeuts in the way, when they of the circuracision who
believed, despised the glory which they had by the Law.
They cut down branches from the trees, because out of the
Isa. 11, 1. Prophets they had heard of the green Branch as an emblem
Jer. 23, 5. ^f Christ. Or, the multitudes who sprcad their garments in
the way, are the martyrs who gave to raartyrdom for Christ
their bodies, which are the clothing of their minds. Or, they
are signified who subdue their bodies by abstinence. They
who cut down the branches of the trees, are they who seek
out the sayings and examples of the holy fathers for their
own or their chiklren's salvation. Jrkome. When He says,
The multitudes that went before and that folloived, He shews
that both people, those who before the Gospel, and those
who after the Gospel, believed on the Lord, praise Jesus with
the harmonious voice of confession. PsErDo-CHRYS. Those
prophesyiiig spoke of Christ who was to come; these speak
in praise of the coming of Christ ah-eady fulfilled.
10. And when He was eome into Jerusalem, all the
city was moved, saying, Who is this ?
11. And the multitude said, This is Jesus the
prophet of Nazareth of Galilee.
12. And Jesus went into the temple of God, and
cast out all them that sold and bought in the temple,
and overthrew the tables of the money-changers, and
the seats of them that sold doves,
13. And said unto them, It is written, My house
shall be called the house of prayer ; but ye have
made it a den of thieves.
14. And the blind and the iame came to Him in
the temple ; and He healed them.
VER. 10 — IG. ST. MATTHEW. 711
15. And when the Chief Priests and Scribes saw
the wonderful things that He did, and the children
crying in the temple, and saying, Hosanna to the
Son of David ; they were sore displeased,
16. And said unto Him, Hearest Thou what these
say ? And Jesus saith unto them, Yea ; have ye never
read, Out of the mouth of babes and sucklings Thou
hast perfected praise ?
Jerome. Wlien Jesus entered with the multitudes, the
whole city ot Jerusalem was moved, wondering at the crowds,
and not knowing the power. Pseudo-Chrys. With good
reason were they moved at sight of a thing so to be wondered
at. Man was praised as God, but it was the God that was
praised in the man. But, I suppose, that neither tliey who
praised knew what they praised, but the Spirit that suddenly
inspired thera poured forth the words of truth. Origen.
Moreover, when Jesus entered the true Jerusalera, they cried
out, wondering at His heavenly virtues, and said, TVho is this
King of glory ? Jerome. "VVliile otliers were in doubt or
enquiring, the worthless mukitude confessed Hira ; But the Ps. 24, 8.
ptople said, Tkis is Jesus ihe Prophet from Nazareth in
Galilee. They begin with tlie lesser that they may come to
the greater. They hail Him as that Prophet whom Moses nent,
had said should come hke to himself, which is rightly written ' ' ^-
in Greek with the testimony of the article, From Nazareth b Trpo(pr]-
of Galilee, for tliere He had beeu brougiit up, that the '^'''"
flower of the field might be nourished with the flower of all
excellencies. Rabax. But it is to be noted, that this entry
of Ilis into Jerusalem was five days before the Passover. For
John relates, that six days before the Passover He came to Jolinl2,L
Bethany, and on the morrow sitting on the ass entered Jeru-
salem. In tbis observe the correspondence between the Oid
and New Testaments, not only in things but in seasons. For
on the tenth day of the first month, the larab that was to be Exod.
sacrificed for the passover was to be taken into the house, ' "
because on the sarae day of tbe sarae montb, that is, five
days before the passover, the Lord was to enter the city in
which He was to suff^er, Pseudo-Chrys. And Jesus entered
into the temple of God. This was the part of a good Soa to
712 GOSPEL ACCORDING TO CHAP. XXT.
haste to His Father's house, and do Him honour; so you
then becoraing an imitntor of Christ as soon as you enter into
any city, first run to the Church. Further, it was the part of
a good physician, that having entered to heal the sick city,
He should first apply Hiraself to the source of the sickncss ;
for as every thing good cometh out of the teraple, so also doth
every evil. For when the priesthood is sound, the whole
Church flourishes, but if it is corrupt, faith is irapaired; and
as when you see a tree whose leaves are pale-coloured you
know that it is diseased at its root, so when vou see an
Tindisciplined people conclude without hesitation that their
priesthood is unsound. Jerome. And he cast out all them
ihat sold and bought. It should be knovvn that in obedience
to the Law, in the Temple of the Lord venerated through-
out the whole world, and resorted to by Jews out of every
quarter, innuraerable victiras were sacrificed, especially oa
festival days, bulls, rams, goats ; the poor off^ering young
pigeons and turtle-doves, that they might not orait all sacri-
fice. But it would happen that those who came frora a distance
would have no victira. The Pricsts therefore contrived a phin
for making a gain out of the people, selUng to such as had
no victira the aniraals which tliev had need of for sacrifice,
and themselves receiving them back agaiu as soon as sold.
But this fraudulent practice was often defcated by the poverty
of the Aisitors, who lacking means had neither victiras, nor
whence to purchase thera. They therefore appointed bankers
who might lend to thera under a bond. But because the
Law forbade usury, aud money lent without interest was
profitless, besides sometiraes a loss of the principal, they be-
thought theraselves of another scheme; instead of bankers
they appointed ' collybistse ^,' a word for which the Latin has
no equivalent. Sweetraeats and other trifling presents they
called ' collyba,' such, for exaraple, as parched pulse, raisins,
and apples of divers sorts. As then they could not take
a " St. Jerome here gives a difFerent agree vvith this interpretation, so far as
sense of the v/ord, from what is cnm- to make tlie word stand for a small
inonly received among ancient writers. coin. Hence Collybists were those who
llesychius, as far as 1 know, is the gave change in sniall coin. Origen too,
only one who agrees with him, and he to whom St. Jerome is indebted for
interprets coUijba " sweetmeats." At a great part of his exposition, uiider-
the same tiiiie Hesychius himstlf stands by Collybists those who change
niakes its proper sense to be " a kind good coin for bad, to the ir^jnry nf
of coin, wilh an ox stamped on the tliose who employ them." Vullars. in
biass." Pollux and Suidas and others loc.
VEK. 10 — 16. ST. MATTHEW. 713
usury, tbey accepted the value in kind, taking things that
are bought with money, as if this was not what Ezekiel
preached of, saying, Ye shall not receive usury nor increase. Ezek.
This kind of traffic, or cbeating rather, the Lord seeing in ^^' ^^*
His Fatber's house, aud raoved thereat witb spiritual zeal,
cast out of tlie Temple tliis great multitude of raen. Origen.
For in that tbey ougbt neither to sell nor to buy, hut to give
tbeir tirae to prayer, being asserabled in a house of prayer,
whence it follows, And He saith unto them, It is ivriilen, isa. 56. 7.
My house shall be called a house of prayer. Aug. Let no Aug.
one therefore do ought in the oratory, but that for whicb it ad Serv.
WHS made and whence it got its name. It foUows, But ye ^ei, 3.
have made it a den of thieves. Jerome. For he is indeed
a tbief, and turns the teraple of God into a den of tbieves,
wbo niakes a gain of his religion. Amoug all the miracles
wrougbt by our Lord, this seems to me tbe raost wonderful,
tbat one man, and Ile at that time mean to sucli a degree
tbat He was afterwards crucified, and while tbe Scribes and
Pharisees were exasperated against Him seeing their gains
thus cut ofF, was able by tlie blows of one scourge to cast out
so great a multitude. Surely a flame and starry ray darted
from His eyes, and the majesty of tbe Godhead was radiant
in His countenance. Auo. It is manifest that tlie Lord did Aup:. <^e
tliis thing uot ouce but twice; the first time is told by Jobn, ^°]^g' ""'"
tbis second occasion by the otber three. Chrys. Wbich ciuys.
ao-p-ravates the fault of the Jews, who after He had done the ,"'."'
. . ... IXVJI.
sarae tbing twice, yet persisted in their hardness.
Origen. Mystically ; The Temple of God is the Church of
Christ, wberein are many, wlio Hve not, as tbey ouglit, spiri-
tually, but after tbe flesb ; and tbat bouse of prayer whicb is
built of liviug stones tbey make by tbeir actions to be a deu
of thieves. But if we must express more closely the tbr^e
kinds of men cast out of tbe Temple, we may say thus. Wlio-
soever among a Cbristian people spend tbeir tirae in notbing
else but buying and selling, continuing but little in prayers
or in otber right actions, tliese are tbe buyers and sellers in
the Temple of God. Deacons Avbo do not lay out well the
funds of their Cburches, but grow rich out of tbe poor raan's
portion, tbese are the money-cbangers whose tables Cbrist
overturns. But that the deacous preside over tbe tables
714 GOSPEL ACCORDING TO CHAP. XXI.
Acts 6, 2. of Church money, we learn from the Acts of the Apostles.
Bishops who commit Churches to those they ought not, are
they that sell the doves, that is, the grace of the Holy Spirit,
whose seats Christ overturns. Jerome. But, according to the
plain sense, the doves were not in seats, but in cages ; unless
indeed the sellers of the doves were sitting in seats; but that
were absurd, for the seat denotes the dignity of the teacher,
which is brought down to nothing when it is mixed with
covetousness. Mark also, that through the avarice of the
Priests, the altars of God are called tables of raoney-changers.
What we have spoken of Churches let each man understand
•.6,16. of himself, for the Apostle says, Ye are the temple of God.
Let there not be therefore in the abode of your breast the
spirit of bargaining, nor the desire of gifts, lest Jesus, enter-
ing in anger and sternness, should purify His teraple not
without scourging, that from a den of thieves He should make
it a house of prayers. Origen, Or, in His second coming He
shall cast forth and overturn those whora He shall find uii-
worthy in God's temple. Pseudo-Chrys. For this reason also
He overturns the tables of the money-changers, to signify
that in the temple of God ought to be no coin save spiritual,
such as bears the image of God, not an earthly image. He
overturns the seats of those that sold doves, saying by that
deed, What make in My teraple so raany doves for sale, sinee
that one Dove descended of free gift upon tlie temple of My
Body ? What the raultitude had prochiiraed by their shouts,
the Lord shews in deeds ; whence it follows, And the hVmd
and the lame came to Sim in the temple, and He healed them.
Origen. For in the teraple of God, that is in the Church,
all have not eyesight, nor do all walk uprightly, but only they
who understand that there is need of Christ and of none other
to heal them; they coming to the Word of God are healcd.
E.EMIG. That they are healed in the Temple signifies, thau
men cannot be healed but in the Church, to which is given
the power of binding and loosing. Jerome. For had He not
overthrown the tables of the raoney-changers and the seats
of them that sold doves, the bhnd and the larae would not
have deserved that their wonted sight and power of raotion
should be restored to tliera in the temple. Chrys. But
not even thus were the Chief Priests convinced, but at His
VER. 10 — J6. 8T. MATTHEW. 715
rniracles and the shouts of the children thev had indiornation.
Jerome. For, not daring to lay hands on Him, the Priests
defarae His works, and the testimony of tlie children wlio
cried, Hosanna to the Son of David, blessed is He that cometh
in the name of the Lord, as though this raight be said to none
but to the Son of God ouly. Let then Bishops and all hoiy
men take heed how they suflFer these things to be said to
them, if this is charged as a fault in Him who is truly Lord
to whom this was said, because the faith of the believers was
not yet confirmed. Pseudo-Chrys. For as a pillar a httle out
of the perpendicular, if more weight be laid upon it, is driven
to lean still more to one side ; so also the heart of man when
once turned aside, is only stirred the more with jealousy by
seeing or hearing deeds of some righteous man. In this way
the Priests were stirred up against Christ, and said, Hearest
Thou what these say ? Jerome, But the answer of Christ
was cautious. He spake not what the Scribes would fain
have heard, The children do well that they bear witness to
Me; nor on the other hand, They do what is wrong, they
are but children, vou ought to be indulgent to their tender
years. But He brings a quotation from the eighth Psalm, Fs. 8, 2.
that though the Lord were silent, the testimony of Scripture
might defend the words of the chiklren, as it follows, But
Jesus said unto them, Yea, have ye never read, ^c. Pseudo-
Chry3. As though He had said, Be it so, it is My fault that
these cry thus. But is it My fault that so many thousand
years before the Prophet foretold that so it should be? But
babes and suckhngs cannot know or praise any one. There-
fore they are called babes, not in age, but in guilelessness of
heart; suckHngs, because tliey cried out being moved by their
joy at the wonderful thiiigs they beheld, as by the sweetness
of milk. Miraculous works are called milk, because the be-
holding of miracles is no toil, but rather excites wonder, and
gently invites to the faith. Bread is the doctrine of perfect
righteousness, which none can receive but they who have
their senses exercised about spiritual things. Chrys. This
was at once a type of the Gentiles, and no small comfort to
the Apostles; for that they might not be perplexed, con-
triving how having no educutiou for the purpose they shouhl
preach the Gospel, these chihiren going before them did away
716 GOSPEL ACCORDING TO CHAP. XXT.
that fear ; for He who macle these to sing His praises, shall
give speech to those. This miracle also shews that Christ
was the Framer of nature; seeing the children spoke things
full of meaning, and agreeing with the Prophets, whereas
the men uttered things meauingless, aud fuU of frenzy.
17. And He left thein, and went out of the eity
into Bethany ; and He lodged there.
18. Now in the morning as He returned into the
city, He hungered.
19. And when He saw a fig tree in the way, He
came to it, and found nothing thereon, but leaves
only, and said unto it, Let no fruit grow on thee
henceforward for ever. And presently the fig tree
withered away.
20. And wlien the disciples saw it, they marvelled
saying, How soon is the»fig tree withered away !
21. Jesus answered and said unto thera, Verily I say
unto you, If ye have faith, and doubt not, ye shall not
only do this which is done to the fig tree, but also if
ye shall say unto this mountain, Be thou removed,
and be thou cast into the sea ; it shall be done.
22. And all things, whatsoever ye shall ask in
prayer believing, ye shall receive.
Pseudo-Chrys. A bad man is better overcome by giving
way to him than by replying to him ; for wickedness is not
instructed but stimulated by reproof. The Lord accordingly
sought by withdrawing Himself to check those whom llis
words could not check ; whence it is said, And He left thein,
and went out of the city into Bethany. Jerome. Hence it
is to be understood that the Lord was in so great poverty,
and so far fi'om having courted any one, that He had found
in all that city neither entertainer, nor abode, but He made
His home in a little village, in the house of Lazarus and his
sisters; for their village was Bethany ; and it follows, and
He lodged there. Pseudo-Chrys. Seeking surely to lodge
in the hody where His spirit also reposed; for so it is with
VER. 17 — 22. ST. MATTHEW. 717
all holy men, they love to be not where sumptuous banquets
are, but where holiness flourislies. Jekome. When the
shades of night were dispersed, and He was returning to
the city, the Lord was an hungred, thus shewing the reality
of His human body. Gloss. For in permitting His flesh Gloss. ap.
to suff^er that which properly pertains to flesh, He fore- "^*^ '""
shews His passion. Mark the earnest zeal of the active
labourer, Who is said to have gone early into the city
to preach, and to gain some to His Father. Jerome. The
Lord about to sufFer among the nations, and to take upon
liim the offence of the Cross, sought to strengthen the
minds of His disciples by a previous miracle ; whence it
follows, And seeing a fiy-tree by the ivoyside, He came
to it, and found nothing thereon but leaves only. Chrys.
He came not because He was an hungred, but for His dis-
ciples' sake ; for because He ever did good and inflicted
suffering on none, it behoved that He should set forth an
example of His power of punishment ; and this He would
not exert upon man, but upon a plant. Hilary. Herein
also we find proof of the Lord's goodness; where He was
minded to shew forth an instauce of the salvation procured
by His means, He exerted the power of His might on the
persons of raen ; by healing their present sicknesses, en-
couraging them to hope for the future, and to look for the
healiug of their soul. But now when He would exhibit a
type of His judgments on the rebellious, He represents the
future by the destruction of a tree; Let no fruit grow on thee
henceforivard for ever. Jerome. i^or em*, (in sempiternum,)
or, To the end of the world, (in sseculum,) for the Greek word
alwv signifies both. Chrys. This was only a supposition of
the disciples that it was cursed because it had not fruit ; for
another Evangelist says that it was not yet the season. Why
then was it cursed? For the disciples' sake, that they might
learn that He had power to wither up those who crucified
Him. And He worked this miracle in that which of all pkmts
is the most juicy, that the greatness of the miracle might
be more apparent. And when aught of this kind is done to
brutes or vegetables, ask not whether the fig were with justice
withered up, seeing it was not the season for its fruit ; for to
enquire thus were extreme madness, for iu such creatures
718 GOSPEL ACCORDING TO CHAP. XXT.
tliere can be neither fault nor punishment; but consider the
Gloss.ord. miracle, and admire the Worker of it. Gloss. The Creator
does no wrong to the owner, but His creature at His will is
converted to the profit of others. Chrys. And that you
may learn that this was done for their sakes, to the end,
namely, that they should be stirred up to confidence, hear
what is said further. Jesus answered and said unto tliem,
Verily I say unto you, If ye shall have faith. Jerome. The
Gentile dogs bark against us, affirming that the Apostles had
not faith, because they were not able to remove mountains.
To whom we answer, that many wonders were done by the
Lord which are not written; and therefore we believe the
Apostles to have done some not written ; and that they were
therefore not written, that the unbelieving might not have in
them larger room for cavilling. For let us ask them, do they
believe the miracles which are written, or do they not ? And
when they look incredulous, we can then establish that they
who believe not the lesser would not have believed the greater.
Chrys. This that the Lord speaks of He ascribes to prayer
and faith ; whence He continues, And all things, whatsoever
ye shall ask in prayer believing, ye shall receive. Origen.
For Chrisfs disciples pray for nothing that they ought not,
and as confiding in their Master they pray only for things
great and heavenly. Raban. But whenever vve are not heard
when we pray, it is either because we ask something adverse
to the means of our salvation ; or because the perverseness
of those for whom we ask hinders its being granted to them ;
or because the performance of our request is put off to u
future time, that our desires may wax stronger, and so may
have more perfect capacity for the joys they seek after.
Aug. de AuG. It must be considered that Mark relates the wouder of
ii.^68. ^ ^^® disciples at the withering of the tree, and the answer of
the Lord concerning faith, to have been not on the day foi-
lowing the cursing of the tree, but on the third day aftei" ;
and that on the second day Mark relates the castiug of the
mercliants out of the Temple, wliich he had omitted on the
first day. Ou the second day then he says that He went
forth out of the city in the evening, and that as they passed
by in the morning, the disciples then saw that the fig-tree was
withered. But Matthew speaks as though all this had beeu
VER. 17 — 22. ST. MATTHEW. 719
done on the day following. Tliis must be so taken as tluit
wlicn Mattliew, having related that the fig-trec vvas dried up,
adds immediately, omitting all the events of the second day,
And ivhen the disciples saw it, they marvelled, he yet meaut
that it was on auother day that they marvelled. For the
tree must be supposed to have withered at the time it was
cursed, not at the time they saw it. For they did not see
it withering, but when it was withered, and by that they
understood that it had withered immediately upon the Lord's
words.
Origen. Mystically; the Lord leaving the Chief Priests
aud Scribes withdrew without the earthly Jerusalem, which
therefore felL He came to Bethany to ' The house of obedi-
ence,' that is, to the Church, where when He had takeu rest
after the first erecting of the Church, He returned to the
city which He had left a little while before, and returning,
He "was an huugred. Pseudo-Chrys. For had His hunger
been as man for carnal food, He would not have huugred in
the morning; he truly hungers in the morning who hun-
gers after the salvatiou of others. Jerome. The tree which
He saw by the wayside we uuderstand as the synagogue,
which was nigh to the way inasmuch as it had the Law,
but yet believed not on the way, that is, on Christ.
HiLARY. And that is compared to a fig-tree, because the
Apostles beiug the first believers out of Israel, like green
figs shail in the glory, and the time, of their resurrection, be
before the rest. Pseudo-Chrys. Also the fig in respect of
the multitude of seeds under one skin is as it were an as-
sembly of the faith. But He fiuds nothiug on it but leaves
only, that is, pharisaical traditions, an outward show of the
Law without the fruits of truth. Origen. And because this
plant was figuratively a living creature, haviug a soul, He
speaks to it as though it heard. Let no fruit grow on thee
henceforward for ever. Therefore is the Jewish synagogue
barren, and shall continue so uutil the eud of the wotld,
when the multitude of the Gentiles shall come in ; and the
fig-tree withered while Christ was yet sojouruing in this life ;
aud the disciples seeing by their spiritual discernmeut the
mystery of the withered faith, wondered; and having faitli,
and not doubting, they bare it, and so it withers when their
720 GOSPEL ACCORDING TO CHAP. XXI.
lifegiving virtue passes to the Gentiles; and by each one
who is brought to the faith, that mountain Satan is lifted up
and cast into the sea, that is, into the abyss. Pseudo-Chrys.
Or ; Into the sea, that is, into the world where the w-aters are
salt, i. e. the people are wicked. Raban. And he avenges
his exclusion from the elect by more cruel treatment of the
Ati^. reprobate. Aug. Or, this is to be said by each servant of
Ev^^^p ^^^ ^^^ ^^^^ ^^^'^ ^^^® respecting the mountain of pride, to
cast it from him. Or, because by Jews the Gospel was
preached, the Lord Ilimself, who is called the mount, is by
the Jevvs cast among the Gentiles as into a sea. Origen.
For every man who is obedient to tlie word of God is
Bethany, and Christ abides in hira; but tlie wicked and the
sinners He leaves. And when He has been with the righte-
ous, He goes to other righteous after them, and accompa-
iiied by them ; for it is uot said that He left Bethany and
went into the city. The Lord ever is an hungred among
the righteous, desiring to eat among them the fruit of the
Holy Spirit, which are love, joy, peace. But this fig-tree
which had leaves only without fruit, grew by the wayside.
Pseudo-Chrys. That is, nigh to the world : for if a man
lives nigh to the world, he cannot preserve in himself the
fruit of righteousness. Origen. But if the Lord come
seeking fruit with temptations, and one be found having
nought of righteousness but only a profession of faith, which
is leaves without fruit, he is soon withered, losing even his
seeming faith ; and every disciple makes this fig-tree to
wither, by making it be seen that he is void of Christ, as
ActsS, 21. Peter said to Simon, Thy heart is not right in the sic/ht of
God. Por it is better that a deceitful fig-tree which is thouglit
to be alive, yet brings forth no fruit, should be withered up
at the word of Christ's disciples, than that by an imposture
it should steal away innocent hearts. Also there is in every
unbeliever a mountain great in proportion to his unbelief,
"which is removed by the words of Christ's disciples.
23. And when He was come into the temple, the
Chief Priests and the elders of the people came unto
Him as He was teaching, and said, By what authority
VER. 23 — 27. ST. MATTHEW. 721
doest Thou these things ? and who gave Thee this
authority ?
24. And Jesus answered and said unto them, I
also wiil ask you one thing, whicli if ye tell Me, I in
lil^e wise will tell you by what authority I do these
things.
25. The baptism of John, whence was it ? from
heaven, or of men ? And they reasoned with them-
selves, saying, If we shall say, From heaven ; He will
say unto us, Why did ye not then believe him ?
26. But if we shali say, Of men ; we fear the
people ; for all hold John as a prophet.
27. And they answered Jesus, and said, We cannot
tell. And He said unto them, Neither tell I you by
what autliority I do these things.
Pseltdo-Chrys. The Priests were tormented with jealousy,
because they had seen Christ entering the Temple in great
glory. And not being able to master the fire of jealousy
which burnt in their breasts, they break forth in speech.
Chrys. Forasmuch as they could not detract from His mira-
cles, they bring matter of blame from His forbidding to sell
in the Temple. As though they had said, Hast Thou assumed
the seat of authority ? Hast Thou been anointed Priest,
that Thou exertest this power? Pseudo-Chrys. By that
they add, Or who gave Thee this authority ? they shew that
there be many persons who give power to men, whether
corporal or spiritual ; as though they had said, Thou art not
come of a priestly family ; the Senate has not conferred on
Thee this power, neither has Caesar granted it. But had
they believed that all power is from God, they would never
have asked, Who gave Thee tkis authority ? For every man
judges of others by himself The fornicator thinks that none
are chaste ; the chaste does not readily suspect any of forni-
cation ; he who is not a Priest of God, thinks no man's
Priesthood to be of God. Jerome. Or in tbese words they
urge the same cavil as above, when they said, He casteth out
VOL. I. PT. II. 3 A
722 GOSPEL ACCORDING TO CHAI'. XXI.
Mat. 12, demons through Beelzebub the Prince of the demons. For
when they say, By what authority doest Thou these things?
they doubt concerning the power of God, and would have it
understood that the things He does are of the Devil. But
when they add, Who gave Thee this authority ? they raost
clearly deny the Son of God, whom they suppose to work
miracles, not by His own, but by others' strength. The Lord
could have confuted the calumny of His terapters by a simple
answer, but He put a question to thera of such skilful con-
trivance, that they must be condemned either by their silence
or their knowledge ; Jesus answered and said unto them, I
also will ask you one question. Pseudo-Chrys. Not that
they should answer it, and thereupon hear of Christ the an-
swer to their question, but that being puzzled they should
ask Hira no farther ; according to that precept He had given
Mat. 7, 6. above, Give not that which is holy to the dogs. For even if
He had told them, it would have profited nothing, because
the darkened will cannot perceive the things that are of the
light. For him that enquires we ought to instruct, but him
that tempts, to overthrow by a stroke of reasoning, but not
to publish to hira the power of the mystery. The Lord thus
sets before them in His question a dilerama ; and that they
might not escape Him, says, Which if ye tell Me, I in like
wise will tell you by what authority I do these things. His
question is this ; The baptism of John, whence was it ? from
Aug. in heaven, or of men ? Aug. John received his authority to
baptize from Hira, whora he afterwards baptized; and that
baptism which was committed to him is here called the
baptism of John. He alone received such a gift ; no righte-
ous raan before or after hira was entrusted with a baptism to
be called frora hiraself. For John came to baptize in the
water of repentance, to prepare the way for the Lord, not to
give inward cleansing, which raere man canuot do. Jerome.
What the Priests revolved in their malice is shewn when he
adds, But they reasoned with themselves. For had they re-
plied that it was from heaven, the question was inevitable,
Why then were ye not baptized by John? But should they
reply that it was an invention of human device, and had in it
nothing divine, they feared a tumult among the people. For
all the assembled multitudes had received John's baptism,
Joan. Tr,
V. 4,
VER. 23 — 27. ST. MATTHEW. 723
and held him accordingly for a Prophet. This godless party
tlierefore make answer, and by a seeming humility of speech
confessing that they know not, turned to hide their insidious
designs. And they answered Jesus, and said, We knoiv not.
In saying that they knew not, they lied ; and it might have
followed upon their answering thus, that the Lord also should
say, I know not ; but truth cannot lie, and therefore it follows,
And Ile said unto them, Neither tell I you by what authority
I do these things, This shews that they knew, but would
not answer, and that He also knew, but would not answer,
because they would not speak what they knew. Origen.
But some one will say in opposition to this, that it was absurd
to ask by what authority Jesus did these things. For that it
could not be that He would answer that He did these by the
Devil's authority ; and He would not tell them as it truly was,
that He did them by His own power. If it should be said,
that the rulers put this question to Him in order to deter
Hira from His proceedings; as when we say to one who is
dealing with what is ours in a way which we do not like, we
say to him, Who bade thee do this ? meaning to deter him
from what he is so doing; — if it is to be taken so, what
means Christ's answer, Do you tell Me this, and I will tell
you by what authority I do these things. Perhaps therefore,
the place should be understood as follows. There are in the
general two opposite powers, one on the side of God, the
other on the side of the Devil ; but of particular powers
there are many ; for it was not one and the same power that
wrought in all the Prophets to enable them to do miracles,
but one in these, another in those; and, it may be, for lesser
things a lesser power, for greater things a greater power.
The Chief Priests had seen Jesus working many miracles,
whereupon they desired to know the special degree and pro-
perties of that power which wrought in Him. For others
who have wrought miracles wrought them at first ia one
power, and afterwards when more advanced in another and
greater power; but the Saviour wrought all in one power,
that which He received of the Father. But because they
were not worthy to hear such mysteries, therefore He gives
them no answer, but on the contrary put a question to them.
Raban, There are two reasons whv the knowledge of truth
3 A 2
724 GOSPEL ACCORDING TO CHAP. XXI
should be kept back from those who ask ; either when he
who asks is unfit to receive, or from his hatred or contempt
of the truth is unworthy to have that which he asks opened
to him.
28. But what think ye? A certain man had two
sons ; and he came to the first, and said, Son, go
work to-day in my vineyard.
29. He answered and said, I will not : but after-
ward he repented and went.
30. And he carae to the second, and said Ukewise.
And he answered and said, I go, sir : and went not.
31. Whether of them twain did the will of his
father ? They say unto Him, The first. Jesus saith
unto them, Verily 1 say unto you, That the Pub-
licans and the harlots go into the kingdom of God
before you.
32. For John came unto you in the way of righ-
teousness, and ye beUeved him not : but the Pubhcans
and the harlots beheved him : and ye, when ye had
seen it, repented not afterward, that ye might be-
lieve him.
Jerome, Thus much prefaced, the Lord brings forward a
parable, to convict them of their irreligion, and shew them
that the kingdora of God should be transferred to the Gentiles.
Pseudo-Chrys. Those who are to be judged in this cause,
He appHes to as judges, that condemning themselves they
might be shewn to be unworthy to be acquitted by any other.
It is high confidence of the justness of a cause, that will
entrust it to the decision of an adversary. But He veils the
allusion to them in a parable, that they might not perceive
that they were passing sentence upon themselves ; A certain
man had two sons. "Who is he but God, who created all
men, who being by nature Lord of all, yet would rather be
loved as a father, than feared as a Lord. The elder son was
the Gentile people, the younger the Jews, since from the
tirae of Noah there had been Geutiles. And he came to ihe
VER. 28 — 32. ST. MATTHEW. 725
first, and said. Son, go work to-day in my vintyard. To-
day, i.e. duriiig this age. He spoke with him, not face
to face as man, but to his lieart as God, instilling under-
standing through the senses. To work in tlie vineyard is
to do righteousness ; for to cultivate the whole thereof, I
know not that any one man is sufficient. Jerome. He
speaks to the Gentile people first, through their knowledge
of the law of nature; Go and ivork in my vineyard ; i. e. Tobit
What you ivould not have done to you, that do not you to '
others. He answers haughtilv, / ivilt not. Pseudo-Chrys.
For the Gentiles from the beginning leaving God and His
righteousness, and going over to idols and sins, seem to make
answer in their thoughts, "We will not do the righteousness
of God. Jerome. But when, at the coming of the Saviour,
the Gentile people, having done penitence, laboured in God's
vineyard, and atoned by their labour for the obstinacy of
their refusal, this is what is said, But afterward he repeiited,
and went. The second son is the Jewish people who made
answer to Moses, All that the Lord hath said unto us we RxoI.
will do. Pseudo-Chrys. But afterwards turning their backs, '^*' '^-
they lied unto God, according to that in the Psalms, 7%e Ps. i8, 44.
sons of ihe strangers have lied unto Me. This is what is said,
But he went not. The Lord accordingly asks which of them
tivain did the will of his father ? They say unto Hiin, Ttie
first. See how they have first sentence upon themselves, say-
ing, that the elder son, that is, the Gentile people, did the
will of his father. For it is better not to promise righteous-
ness before God, and to do it, than to promise, and to fail.
Origen. Whence we may gather, that in this parable the
Lord spoke to such as promise little or nothing, but in their
works shine forth ; and against those who promise great
things but do none of these things that they have promised.
Jerome. It should be known that in the correct copies it
is read not The last, but The first, that they might be con-
demned by their own sentence. But should we prefer to
read, as some liave it, The last, the explanation is obvious, to
say that the Jews understood the truth, but dissembled, and
would not say what they thought; just as though they knew
that the baptism of John was from heaven, they would not
say so. Pseudo-Chrys. The Lord abundautly confirms their
726 GOSPEL ACCORDING TO CHAP. XXI,
decision, wlience it follows, Jesus said unto them, Verily I say
unto you, that the Publicans and harlots shall go before you in
the kingdom, of God; as much as to say, Not only the Gen-
tiles are before you, but even the publicans and the harlots.
Raban. Yet the kingdom of God raay be understood of the
Gentiles, or of the present Church, in which the Gentiles go
before the Jews, because they were more ready to believe.
Origen. Notwithstanding, the Jews are not shut out that
Rom. 11, they should never enter into the kingdom of God; but, when
the fulness of the Gentiles shall have entered in, then all Israel
shall be saved. Pseudo-Chrys. I suppose that the publicans
here are to represent all sinful men, and the harlots all sin-
ful women; because avarice is found the most prevailing vice
among men, and fornication among woraen. For a woman's
life is passed in idleness and seclusion, which are great
temptations to that sin, while a man, constantly occupied in
various active duties, falls readily into the snare of covetous-
ness, and not so commonly into fornication, as the anxieties
of manly cares preclude thoughts of pleasure, which engage
rather the young and idle. Then follows the reason of what
He had said, For John came unto you in the way of righteous-
ness, and ye believed him not. Raban. John came preach-
ing the way of righteousness, because he pointed to Christ,
who is the fulfilling of the Law. Pseudo-Chrys. Or, be-
cause his venerable conversation smote the hearts of sinners,
as it follows, But the Pablicans and harlots believed on him.
Mark how the good life of the preacher gives its force to
his preacliing, so as to subdue unsubdued hearts. And ye,
when ye had seen it, repented not afterward, that ye might
believe hiin ; as much as to say, They have done that which
is more by belie^dng on him, ye have not even repented,
which is less. But in this exposition which we have set
forth according to the mind of many interpi^eters, there
seems to me something inconsistent. For if by the two
sons are to be understood the Jews and Gentiles, as soon
as the Priests had answered that it was the first son that did
his father's will, then Christ should have concluded His
parable with these words, Verily I say unto you, that the
(Jentiles shall go into the kingdom of God before you. But
He says, The Publicans and harlots, a class rather of Jews
VER. 33 — 44. ST. MATTHEW. 727
than of Gentiles. Unless this is to be taken as was said
above; So much rather tlie Gentile people please God than
you, that even the Publicaus and harlots are more acceptable
to Him than vou. Jerome. Whence others think that the
parable does not relate to Gentiles and Jews, but simply
to the righteous and to sinners. These by their evil deeds
had rejected God's service, but after received from John the
baptism of repentance; while the Pharisees who made a
show of righteousness, and boasted that they did the law of
God, despising John's baptism, did not foUow his precepts.
Pseudo-Chrys. This He brings in because the Priests had
asked not in order to learn^ but to tempt Him. But of the
common folk many had believed ; and for that reason He
brings forward the parable of the two sons, shewing them
therein that the common sort, who from the first professed
secular lives, were better than the Priests who from the first
professed the service of God, inasmuch as the people at length
turued repentant to God, but the Priests impenitent, uever
left ofF to sin against God. Aud the elder son represents the
people; because the people is not for the sake of the Priests,
but the Priests are for the sake of the people.
33. Hear another parable : There was a certain
housholder, which planted a vineyard, and hedged it
round about, and digged a winepress in it, and built
a tower, and let it out to husbandmen, and went into
a far country :
34. And when the time of the fruit drew near, he
sent his servants to the husbandmen, that they might
receive the fruits of it.
35. And the husbandmen took his servants, and
beat one, and killed another, and stoned another.
36. Again he sent other servants more than the
first : and they did unto them likewise.
37. But last of all he sent unto them his son,
saying, They will reverence my son.
38. But when the husbandmen saw the son, they
728 GOSPEL ACCORDING TO CHAP. XXr.
said among themselves, This is the heir; come, let
us kill him, and let us seize on his inheritance.
39. And they caught him, and cast him out of the
vineyard, and slew him.
40. When the Lord therefore of the vineyard
cometh, what will he do unto those husbandmen?
41. They say unto Him, He will miserably destroy
those wicked men, and will let out his vineyard unto
other husbandmen, which shall render him the fruits
in their seasons.
42. Jesus saith unto them, Did ye never read in
the Scriptures, The stone which the builders rejected,
the same is become the head of the corner : this is
the Lord's doing, and it is marvellous in our eyes ?
43. Therefore say I unto you, The kingdom of God
shall be taken from you, and given to a nation bring-
ing forth the fruits thereof
44. And whosoever shall fall on this stone shall be
broken : but on whomsoever it shall fall, it will grind
him to powder.
ciirys. Chrys. The design of tliis further parable is to shew
Ixvi" ^^^^ their guilt was lieinous, and unworthy to be forgiven.
Origen. The househokler is Grod, who in sorae parables is
represented as a man. As it were a father condeseending to
the infant hsp of his Httle child, in order to instruct him.
Pseudo-Chrys. He is called man, by title, not by nature ;
in a kind of likeness, not in verity. For the Son knowing
that by occasion of His human name He Himself should be
blasphemed as though He were mere man, spoke therefore
ofthe Invisible God the Father as man; He who by nature
is Lord of Angels and men, but by goodness their Father.
Jerome. He hath planted a vine of which Isaiah speaks,
Jsa.5, 7. The vine of the Lord of Hosts is the house of Israel. Aud
hedged it round about ; i.e. either the wall of the city, or the
guardianship of Angels. Pseudo-Chrys. Or, by the hedge
understand the protection of the holy fathers, who were se
VER. 33 — -14. ST. MATTHEW. 729
as a wall round the people of Israel. Origex. Or, tlie
hedge which God set rouud His people was His own Provi-
dence ; and the winepress was the place of offerings. Jerome.
A winepress, that is to say, An altar ; or those winepresses after
which the three Psalms, the 8th, the 80th, and the 83d are
entitled% that is to say, the martyrs. Hik^ry. Or, He set furth
the Prophets as it were winepresses, into which an abundant
nieasm*e of the Holy Spirit, as of new wine, might flow in
a teeming stream. Pseudo-Chrys. Or, the winepress is the
word of God, which tortures man when it contradicts his
fleshly nature. Jerome. Ayid built a tower therein, that is,
the Temple, of which it is said by Micah, And thou, cloudy %i\c. 4,8.
tower of the dauyhter of Sion. Hilary. Or, The tower is the
eminence of the Law, whicli ascended frora earth to lieaven,
and from which, as from a watch-tower, the coraiug of Christ
might be spied. And let it out to husbandmen. Pseido-
Chrys. When, that is, Priests and Levites were constituted
by the Law, and undertook the direction of the people. And
as an husbandman, though he offer to his Lord of his own
stock, does not please him so much as by giving him the
fruit of his own vineyard ; so the Priest does not so much
please God by his own righteousness, as by teaching the
people of God holiness; for his own righteousness is but
one, but that of the people raanifold. And went into a far
country. Jerome. Not a change of place, for God, by whom
all things are filled, caunot be absent from any place ; but
He seeras to be absent from the vineyard, that He may
leave the vine-dressers a freedora of acting. Chrys. Or, it
applies to His long-suffering, in that He did not always bring
down imraediate punishraeut on their sius. Origen. Or,
because God who had been with them in the cloud by day, Fxod. 13,
and in the pillar of fire by night, never after shewed Himself ^'"
to them in like manner. In Isaiah the people of the Jews is is.
called the vineyard, and the threats of the householder are
against the viueyard; but iu the Gospel uot the vineyard but
' rr^nn Ps. S, Sl, 84. Hebr. from Ps. 80. init., in Ps. 83. init. of vines or
ny the'wine press, and so the Vul- ?l'^f • ^'^^'> ^t- Jerome he interpnts
- „ , . , it of martyrdoms in Ps. 8. n. 3, just
gate Torculana, as St. Jerome reads. before he interprets it of Christiau
Others cousider it a musical mstru- churciies, as does Alhanasius in loc.
ment used at the viiitage. St. Augus-
tine tali.es it fur an oil press, Enarr. in
^30
GOSPEL ACCORDING TO CHAP. XXI.
the husbandmen are blamed. For perchance in the Gospel
the vineyard is the kingdom of God, that is, the doctrine
which is contained in holy Scripture ; and a man's blameless
life is the fruit of the vineyard. And the letter of Scripture
is the hedge set round the vineyard, that the fruits which are
hid in it should not be seen by those who are without. The
depth of the oracles of God is the winepress of the vineyard,
into which such as have profited in the oracles of God pour
out their studies like fruit. The tower built therein is the
word concerning God Himself, and concerning Christ's dis-
pensations. This vineyard He committed to husbandmen,
that is, to the people that was before us, both priests and
laity, and went into a far country, by His departure giving
opportunity to the husbandmen. The time of the vintage
drawing near may be taken of individuals, and of nations.
The first season of life is in infancy, when the vineyard has
nought to shew, but that it has in it the vital power. As
soon as it comes to be able to speak, then is the time of
putting forth buds. And is the child's soul progresses, so
also does the vineyard, that is, the word of God ; and after
such progress the vineyard brings forth the ripe fruit of love,
joy, peace, and the Hke. Moreover to the nation who received
the Law by Moses, the time of fruit draweth near. Raban.
The season offruit, He says, not of rent-paying, because this
stiff-necked nation brings forth no fruit. Chrys. He calls
non occ, the Prophets servants, who as the Lord's Priests offer the
ap- '■^'^•fruits of the people, and the proofs of their obedience iu
their works. But they shewed their wickedness not only in
refusing the fruits, but in having indignation against those
that come to thera, as it foUows, And the husbandmen tuok
his servants, and beat one, and killed another, and stoned
another. Jerome. Beat them, as Jeremiah, killed them, as
Isaiah, stoned them, as Naboth and Zacharias, whom they
slew between the temple and the altar. Pseudo-Chrys. At
each step of their wickedness the mercy of God was increased
and at each step of the Divine mercy the wickedness of
the Jews increased; thus there was a strife between hu-
man wickedness and Divine goodness. Hilary. These more
than the first who were sent, denote that time, when, after
the preaching of single Prophets, a great number was sent
■VER. 33 — 44. ST. MATTHEW. 731
forth together. Raban. Or, the first servants who were sent
were the Lawgiver Moses himself, and Aaron the first Pricst
of God ; whom, having beaten them with the scourge of their
tougue, they sent away empty ; by the other servants under-
stand the corapany of the Prophets. Hilary. By the Son
sent at last, is denoted the advent of our Lord. Chrys.
Wherefore then did He not send Him immediately? That
from what they had done to the others they might accuse
themselves, and putting away their madness they might
reverence His Son when He came. Pseudo-Chrys. He
seut Him not as the bearer of a sentence of punishraent
against the guilty, but of an oflFer of repentance ; He sent
Him to put them to shame, not to punish them. Jerome:
But when He says, TJiey will reverence my Son, He does
not speak as in ignorance. For wliat is there that this
householder (by whom in this place God is intended) knows
iiot? But God is thus spoken of as being uncertain, in order
that free-will may be reserved for raan. Chrys. Or He
speaks as declaring what ought to be ; they ought to reve-
rence Hira ; thus shewing that their sin was great, and void
of all excuse. Origen. Or we may suppose this fulfilled in
the case of those Jews who, knowing Christ, believed in
Ilim. But what follows, But when the husbandmen suw
the son, they said among themselves, This is the heir,
conie let us kill him, and let us seize on the inheritance,
was fulfilled in those who saw Christ, and knew Hira to
be the Son of God, yet crucified Him. Jerome. Let us
enquire of Arrius and Eunoraius. See here the Father is
said not to know soraewhat, Whatever answer they make
for the Father, let them understand the same of the Son,
when He says that He knows not the day of the consumma- Mat. 22,
tion of all things. PsErco-CHRYS. But some say, that it
was after His incarnation, that Christ was called a Son in
right of His baptism Hke the other saints, whora the Lord
refutes by this place, saying, I will send my Son. Therefore
when he thus meditated sending His Son after the Prophets,
He must have been already His Son. Further, if He had
been His Son in the sarae way as all the saints to whom
the word of God was sent, He ought to have called tlie
Prophets also His sons, as He calls Christ, or to call Christ
73.2 GOSPEL ACCORDING TO CHAP. XXI.
His servant, as Ile calls tlie Propliets. Raban. By what
they say, This is the Son, He maiiifestly proves that the
rulers of the Jews crucified the Son of God, not through
ignorance, but through jealousy. For they uuderstood that
Ps. 2, 8. it was He to whom the Father speaks by the Prophet, Ask
of Me, and I shall give thee the heathen for thine inheritance.
The inheritance given to the Sou is the holy Church ; au
inheritauce not left Him by His Father when dying, but
wonderfully purchased by His own death. Pseudo-Chrys.
After His entry into the Temple, aud having cast out those
who sold the animals for the sacrifices, then they took counsel
to kill Him, Come, let us kill him. For they reasoned among
themselves, It wiJl happen that the people hereby shall
disuse the practice of sacrificing, which pertains to our
gaiu, and shall be content to offer the sacrifice of righteous-
uess, which pertaius to the glory of Godj and so the nation
shali no more be our possession, but shall become God's.
But if we shall kill Him, then there being uoue to seek the
fruit of righteousness from the people, the practice of offering
sacrifice shall continue, and so this people shall become our
possession ; as it follows, And the inheritance shall be ours.
These are the usual thoughts of all worldly Priests, who take
no thought how the people shall live without sin, but look to
how much is offered in the Church, and esteem that the
profit of their ministry. Raban. Or, The Jews endeavoured
by putting Him to death to seize upon the iuheritance, when
they strove to overthrow the faith which is through Him,
and to substitute their own righteousness which is by the
Law, and therewith to imbue the Gentiles. It follows, And
they caught him, and cast him out of the vineyard, and slew
him. HiLARY. Christ was cast out of Jerusalem, as out of
the vineyard, to His sentence of punishment. Origen. Or,
vvhat He says, And cast him out of the vineyard, seems to
me to be this; As far as they were coucerued they judged
Him a strauger both to the vineyard, and the husbandmen.
When therefore the Lord of the vineyard cometh, what will
he do unto those husbandmen? Jerome. The Lord asks
them not as though He did not know what they would
answer, but that they might be condemned by their own
answer. Pseudo-Chrys. That their auswer is true, comes
VER. 33 — 44. ST. MATTHEW. 733
not of any righteous judgraent in them, but from the case
itself; truth constrained them. ORiGEjf. Like Caiaphas soJohnii,
did they, not from themselves, prophesy against themselves,
that the oracles of God wex'e to be taken from them, and
given to the Gentiles, who could briug forth fruit in due
season. Gloss. Or, the Lord whom they killed, came imme- Gloss.
diately rising from the dead, and brought to an evil eud those ""^
wicked husbandmen, and gave up His vineyard to other
husbandraen, that is, to the Apostles. Aug. Mark does not Aug:. de
give this as their answer, but relates that the Lord after ji. 70*
His question put to them, made this answer to Himself. But
it may be easily explained, that their words are subjoiued
in such a way as to shew that they spoke them, without
putting in, ' And they answered.' Or this answer is attri-
buted to the Lord, because, what they said being true, might
■well be said to have been spoken by Him who is truth.
Chrys. Or there is no contradiction, because both are right ;
thev first made answer in these words, and then the Lord
repeated them. Aug. This troubles us more, how it is that Aug.
tiuke not only does not relate this to have been their an- " ' *"^"
swer, but attributes to them a contrary answer. His words
are, And when they heard it they said, God forbid. The Luke 20.
only way that remains for understanding this is, therefore,
that of the listening multitudes some auswered as Matthew
relates, and some as Luke. And let it perplex no one that
Matthew says that the Chief Priests and elders of the people
came to the Lord, and that he connects the whole of this
discourse in one down to this parable of the vineyard, with-
out interposing any other speaker. For it may be supposed
that He spoke all these things with the Chief Priests, but
that Matthew for brevity^s sake omitted what Luke men-
tions, namely, that this parable was spokeu not to those
onlv who asked Him coucerning His authoritv, but to the
populace, among whom were some who said, He shall de-
stroy them, aud give the vineyard to others. And at the
same time this saying is rightly thouglit to have been the
Lord's, either for its truth, or for tlie unity of His members
with their head. And there were also those who said, God
forbid, those namely, who perceived that He spoke this parable
against them. Pseudo-Chrys. Otherwise : Luke has given
73 i GOSPEL ACCORDING TO CHAP. XXT.
the answer of their lips, Matthew that of their hearts. For
some made answer opeuly contradicting Him, and saying,
God forbid, but their consciences took it up with He shall
miserably destroy these wicked men. For so when a raan is
detected in any wickedness, he excuses himself in words, but
his conscience within pleads guilty. Chrys. Or otherwise :
the Lord proposed this parable to them with this intent,
that not understanding it they should give sentence against
themselves ; as was done by Nathan to David. Again, when
they perceived the meaning of the things that had been said
against them, they said, God forbid.
Raban. Morally ; a vineyard has been let out to each of
us to dress, when the mystery of baptism was given us, to be
cultivated by action. Servants one, two, and three are sent
us when Law, Psalm, and Prophecy are read, after whose
instructions we are to work well. He that is sent is beaten
and cast out when the word is contemned, or, which is worse,
is blasphemed. He kills (as far as in him lies) the heir, who
tramples under foot the Son, and does despite to the Spirit
of grace. The wicked husbandman is destroyed, and the
vineyard is given to another, when the gift of grace which
the proud has contemned is given to the lowly.
Pseudo-Chrys. When they seemed discontent, He brings
forward Scripture testimony j as rauch as to say, If ye under-
stood not My parable, at least acknowledge this Scripture.
Jerome. The same things are treated under various figures ;
whom above He called labourers and husbandmen, He now
calls builders. Chrys. Christ is the stone, the builders are
John 9, the Jewish teachers who rejected Christ, saying, This man is
not of God. Raban. But despite of their displeasure, the
same stone furnished the head stone of the corner, for out
of both nations He has joined by faith in Him as many as
He would. HiLARY. He is becorae the head of the corner,
because He is the union of both sides between the Law aud
the Gentiles. Chrys. And that they might know that no-
thing that had been done was against God's will, He adds, It
is the Lord's doing. Origen. That is, the stone is the gift
of God to the whole building, and is wonderful in our eyes,
who can discern it with the eyes of the mind. Pseudo-
Chrys. As much as to say, How do ye not understand in
IQ
T5
VER. 33 — 4k ST. MATTHEW. 735
what buildlng that stone is to be set, not in yonrs^ seeing it
is rcjected, but in another ; but if the building is to be other,
your building will be rejected. Origen. By the kingdom of
God, He means the mysteries of the kingdom of God, that
is, the divine Scriptures, which the Lord coramitted, first to
that former people who had the oracles of God, but secondly
to the Gentiles who brought forth fruit. For the word of
God is given to none but to him who brings fruit thereof, and
the kingdom of God is given to none in whom sin reigns.
Whence came it theu that it was given to them from whom
it was afterwards taken away ? Remember that whatever is
given is given of free gift. To whom then He let out the
viiieyard, He let it out not as to elect already and believing ;
but to whom He gave it, He gave it with a sentence of
election. Pseudo-Chrys. Christ is called A Stone, not only
because of His strength, but because He mightily crushes
His enemies ; whence it follows, And whosoever shall fall
on this stone shall be broken, and on whomsoever it shallfall,
it shall grind him to powder. Jerome. Whoso sinneth, yet
beheveth on Him, falls indeed upon a stone and is broken,
yet is not altogether crushed, but is preserved to salvation
through endurance. But on whomsoever it shall fall, that
is, whomsoever this stone shall itself assault, and Avhosoever
shall utterly deny Christ, it shall so crush him, that not
a bone of him shall be left in which a drop of water could
be taken up. Pseudo-Chrys. It is one thing to be broken,
and another to be ground to powder. Of what is broken
there remains something ; but what is ground to powder is
as it were converted into dust. Aud what falls upon a stone
is not broken by any power of the stone, but because it fell
heavily, either by reason of its weight, or of its fall from
a great height. So a Christian in sinning, perishes, but
not to the utmost that Christ can destroy; but only so far
as he destroys himself, either by the greatness pf his sin,
or by his exalted rauk. But the unbehevers perish to the
utmost that Christ can destroy them. Chrys. Or, He here
points out their twofold destruction ; first in their stumbling
and being ofi^ended at Him, signified in that, Whosoever shall
fall upon this stone; the other in the captivity that shouhl
come upon them, signified by that, But upon whomsoever it
736 GOSPEL ACCORDING TO CHAP. XXI.
Aug. shall fall. AuG. Or, Those that fall upon Him, are those
tvT*30 ^^^^ despise and afflict Him. These do not perish utterly,
but are broken so that they walk not upright. But upon
these He shall fall when He shall come from above in judg-
ment with a punishment of destruction, and thence He
Ps. 1,4. says, Shall grind them to powder, because the wicked are
like the dust which the wind scattereth abroad on the face
of the earth.
45. And when tbe Chief Priests and Pharisees had
beard His parables, they perceived that He spake of
tbem.
46. But when they sought to lay liands on Him,
they feared the multitude, because they took Him for
a prophet.
Jerome. Hard as were the hearts of the Jews in unbelief,
they yet perceived that the Lord's sentence was directed
Pseudo- against themselves. Pseudo-Chrys. Here is the diflference
chrys. m betwceu good and bad men. The good man when taken in
fin. Hom. ^ •1111
xxxix. a sin has sorrow because he has sinned ; the bad man is
grieved not because he has sinned, but because he is found
out in his sin; and he not only does not repent, but is
indignant with him that reproved him. Thus they being
taken in their sins were stirred up to still greater wicked-
ness ; And they sought to lay hands on Him, but feared the
multitude, because they took Rim for a Prophet. Origen.
One thing they know which is true concerning Him ; they
esteemed Him a Prophet, though not understanding His
greatness iu respect of His being the Son of God. But the
rulers feared the multitude who thought thus of Him, and
were ready to fight for Him ; for they could not attain to the
understanding which the multitude had, seeing they thought
nothing worthy concerning Him. Further, know that there
are two different kinds of desires to lay hands on Jesus.
The desire of the rulers and Pharisees was one kind ; another
Song of that of the Bride, / held Him, and would not let Him go ;
Soi. 3, 4. intending to try Him still further, as she saith, I will get me
' ' ' up into the palm tree, I will lay hold of its height. All who
think not rightly concerning His divinity, seek to lay hands
VER. 45, 46. ST. MATfHEW. 737
011 Jesus in order to put Him to deatli. Other words indeed
excepting the word of Christ it is possible to seize and to
hold, but the word of truth none caii seize, that is, under-
stand ; none can hold it, that is, convict ; nor separate it
from the conviction of those that believe ; nor do it to deatli,
that is, destroy it. Pseudo-Chrys. Every wicked man also,
as far as his will is concerned, lays hands on God, and puts
Him to death. For whoso tramples upon God's command-
ments, or murmurs against God, or raises a sullen look to
heaven, would not he, if he had the povver, lay hands on God,
and kill Him, that he might sin without restraiut? Raban.
This, that they are afraid to lay hands on Jesus because of
the multitudes, is daily acted in the Church, when any who
is a brother only in name, is ashamed or afraid to assail the
unity of faith and peace which he does not love, because of
the good raen with whom he lives.
VOL. I. PT. II. 3 B
COMMENTARY
ON THE
GOSPEL ACCORDING TO ST. MATTHEW.
VOL. I. PART III.
VOL. I. • 3 B
CHAP. XXII.
1 . And Jesus answered and spake unto tliem again
by parables, and said,
2. The kingdom of heaven is like unto a certain
king, which made a marriage for his son,
3. And sent forth his servants to call them that
were bidden to the wedding: and they woukl not
come.
4. Again, he sent forth other servants, saying, Tell
them which are bidden, Behold, I have prepared my
dinner: my oxen and my fathngs are killed, and all
things are ready : come unto the marriage.
5. But they made light of it, and went their ways,
one to his farm, another to his merchandise :
6. And the remnant took his servants, and en-
treated them spitefully, and slew them.
7. But when the king heard thereof, he was wroth :
and he sent forth his armies, and destroyed those
murderers, and burned up their city.
8. Then saith he to his servants, The wedding is
ready, but they whicli were bidden were not worthy.
9. Go ye therefore into the highways, and as many
as ye shall find, bid to the marriage.
10. So those servants went out into the highways,
and gathered together all as many as they found,
both bad and good : and the wedding was furnished
with guests.
VER. 1 — 14. ST. MATTHEW. 739
11. And when the king came in to sce the gucsts,
he saw there a man which had not on a wedding
garment :
12. And he saith unto him, Friend, how camest
thou in hither not having a wedding garment ? And
he was speechless.
13. Then said the king to the servants, Bind him
hand and foot, and take him away, and cast him into
outer darkness ; thcre shall be weeping and gnashing
of teeth.
14. For many are called, but few are chosen.
Chrys. Forasmuch as He had said, And it shall be given chrys.
to a nation bringing forth the fruits thereof, He now pro- "°"''-^^i^-
ceeds to sliew what nation that is. Gloss. Answered, that Gloss.
is, meeting their evil thoughts of putting Him to death. Aug. ^]^^!^ ™^
This parable is related only by Matthew. Luke gives one Cons. ^
like it, but it is not the same, as the order shews. Greg. Greo^. '
Here, by the wedding-feast is denoted the present Church ; f^°'"-
there, by the supper, the last and eternal feast. For into xxxvili. 2.
this enter some who shall perish ; into that whosoever has
once entered in shall never be put forth. But if any
should maintain that these are the same lessons, we may
perhaps explain that that part concerning the guest who had
come in without a wedding garment, which Luke has not
mentioned, Matthew has related. That the one calls it
supper, the other dinner, makes no difference ; for with the
ancients the dinner was at the ninth hour, and was therefore
often called supper. Origen. The kingdom of heaven, in
respect of Him who reigns there, is hke a king ; in respect
of Him who shares the kingdom, it is hke a king's son ; in
respect of those things which are in the kingdom, it is hke
servants and guests, and among them the king's armies. It
is specified, A man that is a king, that what is spoken may
be as by a man to men, and that a man may regulate men
unwilling to be regulated by God. But the kingdora of
heaven will then cease to be like a man, when zeal and con-
tention and all other passions and sins having ceased, we
3 b2
740 GOSPEL ACCOUniXG TO CHAP. XXII.
shall cease to walk after men, ancl sliall see Him as He is.
For uovv \ve see Him not as He is, but as He has been made
Grea. for us in our dispensation. Greg. God the Father made
a marnage feast for God the Son, wlien He joined Hira to
human nature in the womb of the Virgin. But far be it
from us to conclude, that because marriage takes place
between two separate persons, that therefore the person of
our Redeemer was made up of two separate persons. We say
iudeed that He exists of two natures, and in two natures, but
we hold it unlawful to believe that He was compounded of
two persons. It is safer therefore to say, that the marriage
feast was umde by the King the Father for the King the Son
when He joined to Him the Ploly Church in the mystery of
His incarnation. The womb of the Virgin Mother was the
bridechamberofthisBridegroom. Pseudo-Chrys. Otherwise;
When the resurrection of the saints shall be, then the life,
which is Christ, shall revive man, svvallowing up his mortaUty
in its own immortality. For now we receive the Holy Spirit
as a pledge of the future uniou, but then we shall have Christ
Himself more fullv in us. Origen. Or, bv the marriage of
Bridegroom with Bride, that is, of Christ with the soul,
understand the Assuraption of the Word, the produce whereof
is good works. Hilary. llightly has the Father already
raade this wedding, because this eternal union and espousal
of tlie new body is already perfect in Christ. Pseudo-Chrys.
W^hen the servants were sent to call them, they must have
been invited before. Meu have been invited from the time
of Abraham, to whom was promised Christ's incarnation.
Jerome. He sent his servant, without doubt Moses, by
whom He gave the Law, to those who had been invited.
But if you read servants as most copies have, it must be
referred to the Prophets, by whom they were invited, but
neglected to come. By the servants who were sent the
second time, we may better understand the Prophets than
the Apostles ; that is to say, if servant is read in the first
phice ; but if ' servants,' then by the second servants are
to be understood the Apostles ; Pseudo-Chrys. whom He
Mat. 10,5. sent when He said unto them, Go not into ihe way of the
Gentiles, but rather go to the lost sheep of the house of
Israel. Origen. Or ; The servants who were first sent to
VER. 1 14. ST. MATTHEW. 741
call them that ^yere bidden to the wedding, are to be takea
as the Prophets convei^ting the people by their prophecy to
the festival of the restoration of the Church to Christ. They
who would not come at the first raessage are they who refused
to hear the words of the Prophets. The others wlio were
sent a second tirae were another assembly of Prophets.
HiLARY. Or; The servants who were first sent to call them
that were bidden, are the Apostles ; they who, being before
bidden, are now invited to come in, are the people of Isracl,
who had before been bidden through the Law to the glories
of eternity. To the Apostles therefore it belonged to remind
thcse whom the Prophets had invited. Those sent with the
second injunction are the Apostolic men their successors.
Geeg. But because these who were first invited would Gre<r
not come to the feast, the second summons says, Eehold, I
have prepared my dimier. Jerome. The dinner that is
prepared, the oxen and the fatlings that are killed, is either
a description of regal magnificence by the way of metaphor,
that by carnal things spiritual may be understood; or the
greatuess of the doctrines, and the manifold teaching of
God in His law, may be understood. Pseudo-Chrys. "V\'hea
therefore the Lord bade the Apostles, Go ye and preach,
saying, The kingdom of heaven is at hand, it was the same
message as is here given, / have prepared my dinner ; i. e.
I have set out the table of Scnpture out of the Law and tlie
Prophets. Greg. By the oxen are signified the Fathers Gre?
of the Old Testament; who by sufferance of the Law gored
their enemies with the horn of bodily strength. By fatliugs
are meant fatted animals, for from ' alere,' comes ' altilia,' as
it were, 'alitilia' or ' alita.' By the fatlings are intended
the Fathers of the New Testameut; mIio while they receive
sweet grace of invvard fattening, are raised by the wiug of
contemplatiou from earthly desires to things above. Ilc
bHvs therefore, My oxen and my fatlings are killed ; as much
as to say, Look to the deaths of the Fathers who liave
been before you, and desire some amendment of your lives.
Pseudo-Chrys. Otherwise; He says oxen and fatlings,
not as though the oxen were not fatted, but because all
the oxen were not fat. Therefore the fathngs denote tlie
Prophcts \\\\o Mcre filled with the Holy Spirit; the oxcn
742 GOSPEL ACCORDING TO CHAP. XXII.
those wlio were both Priests and Prophets, as Jeremiah and
Ezekiel ; for as the oxen are the leaders of the herdj so also
the Priests are leaders of the people. Hilary. Or other-
wise ; the oxen are the glorious army of Martyrs, offered,
like choice victims, for the confession of God ; the fatlings
are spiritual men, as birds fed for flight upon heavenly food,
that they may fill others with the abundance of the food they
Greg. have eaten. Greg. It is to be observed, that in the first
u ji bup. invitation nothing was said of the oxen or fatUngs, but in
the second it is announced that they are already killed,
because Almighty God when we will not hear His words
gives examples, that what we suppose impossible may become
easy to us to surmount, when we hear that others have passed
through it before us. Origen. Or; The dinner which is
prepared is the oracle of God ; and so the more mighty of
the oracles of God are the oxen ; the sweet aud pleasant are
the fatHngs. For if any one bring forward feeble words
without power, and not haviug strong force of reason, these
' are the lean things ; the fatlings are Avhen to the estabHsh-
ment of each proposition many examples are brought for-
ward backed by reasonable proofs. Por example, supposing
one holding discourse of chastity, it might well be repre-
sented by the turtle-dove ; but should he bring forward the
same holy discourse full of reasonable proof out of Scripture,
so as to dehght and strengthen the raind of his hearer, then
he brings the dove fatted. Pseudo-Chrys. That He says,
And all things are now ready, means, that all that is re-
quired to salvation is already filled up in the Scriptures;
there the ignorant may find instruction ; the self-willed may
read of terrors ; he who is in difficulty may there find pro-
Gloss. mises to rouse him to activity. Gloss. Or, All things are
iuturhn. ^^^ reudy, i.e. The entrance into the kingdom, which liad
been hitherto closed, is now ready through faith in My in-
rreudo- carnation. Pseudo-Chrys. Or He says, All things are now
Chrys. ^-eafjiy which belong to the mvstery of the Lord's Passion,
non occ. •' :s j j
sed vid. and our redemption. He says, Come to the marriage, not
'" with your feet, but with faith, and good conduct. But they
made light of it ; why they did so He shews when He
adds, And they went their way, one to his farm, another
lo his merchandize. Chrys. These occupations seem to be
VER. 1 — 14. ST. MATTHEW. 743
entirely reasonable; but we learn henee, that however ne-
cessary the things that take up our time, we ought to prefer
spiritual things to every thing beside. But it seems to mo
that they only pretended these engagements as a cloak for
their disregard of the invitation. Hilary. For men are
taken up with worldly ambition as with a farm ; and many
through covetousness are engrossed with trafficking. Pseudo-
Chrys. Or otherwise; When we work with the labour of
our hands, for example, cultivating our field or our vineyard,
or any manufacture of wood or iron, we seem to be occupied
with ourfarm; any other mode of getting money unattended
with manual labour is here called merchandize. O most
miserable world ! and miserable ye that follow it ! The
pursuits of this world have ever shut men out of life. Greg.
Whosoever then intent upon earthly business, or devoted
to the actions of this world, feigns to be meditating upon the
mystery of the Lord's Passion, aud to be Hving accordingly,
is he that refuses to come to the King's wedding on pretext
of going to his farm or his merchandize. Nay often, which
is worse, some who are called not only reject the grace, but
become persecutors, And the remnant took his servants, cnd
entreated them despitefully, and slew them. Pseudo-Chrys.
Or, by the busiuess of a farm, He denotes the Jewish popu-
lace, whom the delights of this world separated from Christ ;
by the excuse of merchandize, the Priests and other ministers
of the Temple, who, coming to the service of the Law and
the Temple through greediness of gaiu, have been shut out
of the faith by covetousness. Of these He said not, * They
were filled with envy,' but They made light of it. For they
who through hate and spite crucified Christ, are they who
were filled with envy ; but they who being entangled in busi-
ness did not beheve on Him, are not said to have been fiUed
with envy, but to have made hght of it. The Lord is silent
respecting His own death, because He had spoken of it in
the foregoing parable, but He shews forth the death of His
disciples, Vv^hom after His ascension the Jews put to death,
stoning Stephen and executing James the son of Alphaeus,
for which things Jerusalem was destroyed by the Romans.
And it is to be observed, that anger is attributed to God figu-
ratively and not properly ; He is then said to be angry when
744 GOSPEL ACCORDING TO CHAP. XXII.
He punishes. Jerome. When He was doing works of mercy,
homini and bidding to His marriage-feast, He was called a man ;
now when He coraes to vengeance, the man is dropped, and
He is called only a King. Origen. Let those who sin
against the God of the Law, and the Prophets, and the whole
creation, declare whether He who is here called man, and
is said to be angry, is indeed the Father Himself. If they
allow this, they will be forced to own that many things are
said of Him applicable to the passible nature of man; not
for that He has passions, but because He is represented to
us after the manner of passible human nature. In this way
we take God's anger, repentance, and the other things of
the like sort in the Prophets. Jerome. By His armies we
understand tbe Komans under Vespasian and Titus, who
having slaughtered the inhabitants of Judsea, laid in ashes
the faithless city. Pseudo-Chrys. The Roman army is
Ps. 24, 1. called God's army ; because The earth is the Lord's, and
the fulness thereof ; nor would the Romans have come to
Greg. Jerusalem, had not the Lord stirred them thither. Greg.
ubi sup. Qj.^ ijvj^g armies of our King are the legions of His Angels.
He is said therefore to have sent His armies, and to have
destroyed those murderers, because all judgment is executed
upon men by the Angels. He destroys those murderers,
when He cuts off persecutors ; and burns up their city,
because not only their souls, but the body of flesh they had
tenanted, is tormented in the everlasting fire of hell. Origen.
Or, the city of those wicked men is in each doctrine the
assembly of those who raeet in the wisdom of the rulers
of this world ; which the King sets fire to and destroys, as
consisting of evil buildings.
^«".^g- Greg. But when He sees that His invitation is spurned at,
He will not have His Son's marriage-feast empty ; the word
of God will find where it may stay itself. Origen. He saith
to His servants, that is, to the Apostles ; or to the Angels,
who were set over the calling of the Gentiles, The wedding is
ready. PtEMiG. That is, the whole sacrament of the human
dispensation is corapleted and closed. But they which were
R.oin.10,3. biddea, that is, the Jews, were not ivorthy, because, ignorant
of the righteousness of God, and going about to establish their
oion righteousness, they have not submitted themselves io the
VER. 1 14. ST. MAITHEVV. 745
righteousness ofGod. The Jewish nation then being rejected,
the Gentile people were taken in to the marriage-feast ;
whence it follows, Go ye out into the crossings of the streets,
and as many as ye shall find, bid to the wedding. Jerome.
For the Gentile nation was not in the streets, but in the cross-
ings of the streets. Remig. These are the errors of the
Geutiles. Pseudo-Chrys. Or ; The streets are all the pro-
fessions of this world, as philosophy, soldiery, and the like.
And therefore He says, Go out into the crossings of the
streets, that they may call to the faith men of every con-
dition. Moreover, as chastity is the way that leads to God,
so fornication is the way that leads to the Devil ; and so it
is in the other virtues and vices. Thus He bids them invite
to the faith men of every profession or condition. Hilary.
By the street also is to be understood the time of this workl,
and they are therefore bid to go to the crossings of the streets,
because the past is remitted to all. Greg. Or otherwise ; Gre^'.
In Holy Scripture, way is taken to mean actions ; so that ^'^^ ''"P'
the crossings of the ways we understand as failure in action,
for they usually come to God readily, who have had little
prosperity iu worldly actions. Origen. Or otherwise ; I
suppose this first bidding to the wedding to have been a
bidding of some of the more noble minds. For God would
have those before all come to the feast of the divine oracles
who are of the more ready wit to understand them ; and
forasmuch as they who are such are loth to come to that
kind of summons, other servants are sent to move them to
come, and to promise that they shall find the dinner pre-
pared. For as in the things of the body, one is the bride,
others the inviters to the feast, and they that are biddeu are
others again ; so God knows the various ranks of souls, and
their powers, and the reasons why these are taken into the
condition of tbe Bride, others in the rank of the servants
that call, and others among the number of those that are
bidden as guests. But they who had been thus especially
invited coutemned the first inviters as poor in understanding,
and went their way, foUowing their own devices, as more
delighting in them than in those things which the King by
his servants promised. Yet are these more venial than they
who ill-treat and put to death tlie servants seut unto thcra ;
716 GOSPEL ACCORDING TO CHAP. XXII.
tliose, tliat is, who daringly assail with weapons of conten-
tious words the sevvants sent, who are unequal to solve their
suhtle difficvilties, and those are illtreated or put to death by
them. The servants going forth are either Christ's Apostles
going frora Judsea and Jerusalem, or the Holy Angels from
the inner worlds, and going to the various ways of various
manners, gathered togetlier whomsoever they found, not
carin;; whether hefore tlieir calhn^ thev had been good or
bad. By the good here we may understand simply the more
humble and upright of those who come to the worship of
Rom. 2, God, to whora agreed what the Apostle says, When ihe
^** Gentiles ivhich have not the Law do by nature the things
coniained in ihe Law, theij are a law unto themselves.
Jerome. For there is an infiuite difference among the
Gentiles themselves ; some are more prone to vice, others
are endowed with more incorrupt and virtuous manners.
Gre<?, Greg. Or ; Hc means that in this present Church there
" ^ "^^' cannot be bad without good, nor good without bad. He is
uot good who refuses to endure the bad. Origen. The
marriage-feast of Christ and the Church is filled, when they
who were found by the Apostles, being restored to God, sat
down to the feast. But since it behoved that both bad and good
should be called, not that the bad should continue bad, but that
they should put offthe garments unmeet for the wedding, and
should put on the marriage garments, to wit, bowels of mercy
and kindness, for this cause the King goes out, that He may
see thera set down before the supper is set before thera, that
they may be detained who have the wedding garment in which
He is delighted, and that He may condemn the opposite.
Pseudo-Chrys. The King came in to see the guests ; not as
though there was any place where He is not ; but where He
wiil iook to give judgment, there He is said to be present ;
where He will uot, there He seeras to be absent. The day
of His coming to behold is the day of judgment, when Ue
Avill visit Christians seated at the board of the Scriptures.
Okigen. But when He was come in, He found there one
wlio had uot put off his old behaviour ; He saw there a man
which had not on a ivedding garment. He speaks of one
only, because all, who after faith continue to scrve tliat
wickeduess wliich tliey had before the faith, are but of one
VEK. 1 14, ST. MATTIIEW. 747
kind. Greg. What ought we to understand by tlie wedding Gieg.
garment, but charity? For this the Lord had upon Him, " ' ^"'''
vvhen He came to esponse the Clmrcb to Himself. . He then
enters in to the wedding feast, but without the wedding
garment, who bas faitb in the Cburch, but not charity. Aug. Auoc,
Or, he goes to tbe feast without a garment, who goes seeking p'.,„;t.
liis own, and not tbe Bridegroom's bonour, Hilary. Or;-'^^"-^^-
Tbe wedding garment is tbe grace of tbe Holy Spirit, and tbe
purity of tbat beavenly temper, whicb taken up on tbe confes-
sion of a good enquiry is to be preserved pure and unspotted
for tbe company of the kingdom of heaven. Jerome. Or;
The marriage garment is tbe commandments of tbe Lord,
and tbe works wbicb are done under tbe Law and the Gospel,
and form the clotbing of the new man. "VVboso among tbe
Cbristian body sball be found in tbe day of judgment not to
bave tbese, is straigbtway condemned. He saith unto him,
Friend, how camest thou in hither, not having a wedding
garment ? He calls him friend, because he was invited to the
wedding as being a friend by faith ; but He cbarges him
witb want of mannei's in polluting by bis filtby dress tbe
elegance of tbe wedding entertainment.
Origen. And forasmucb as he who is in sin, and puts not on
tbe Lord Jesus Cbrist, bas no excuse, it foHows, But he was
speechless. Jerome. For in that day tbere will be noroom for
blustering manner^, nor power of denial, when all tbe Angels ^ al. poe-
aud tbe world itself are witnesses against tbe sinner. Origen. i^^''^""^-
He wbo bas tbus insulted tbe marriage feast is not only cast
out tberefrom, but besides by tbe King^s officers, wbo are
set over bis prisons, is cbained up from that power of walk-
ing wbicb he employed not to walk to any good thing, and
tbat povver of reacbing fortb his hand, wberewitb be had
fulfilled no work for auy good ; and is seutenced to a place
wbence all bgbt is banisbed, whicb is called outer darkness.
Greg. Tbe hands and feet are then bound by a scvere seu- Gret^.
teuce of judgment, whicb before refused to be bound from " ' ''"'''
wicked actions by amendment of life. Or punisbment biuds
tbem, whom sin had before bound from good works. Aug. Aug;. de
Tbe bonds of wicked and depraved desires are tbe cbains ^'"' ^^'
vvbich biud him who deserves to be cast out into outer
darkuess. Greg. By iuward darkuess vve express bhudness, Greij.
ubi sup.
748 GOSPEL ACCORDING TO CHAP. XXII.
of heart; outer darkness signifies the everlasting niglit of
damnation. Pseudo-Chrys. Or, it points to tlie difFerence
of punishment inflicted on sinners. Outer darkness being
the deepest, invvard darkness the lesser, as it vvere the out-
skirts of the place. Jerome. By a metaphor taken from the
body, there shall be iveeping and gnashing of teeth, is shevvn
the greatness of the tornients. The binding of the hands and
feet also, and the weepiug of eyes, and the gnashing of teeth,
understand as proving the truth of the resurrection of the
Greg. body. Greg. There shall gnash those teeth wliich here de-
lighted in gluttony ; there shall weep those eyes which here
roamed in illicit desire ; every member shall there have its
peculiar punishment, which here was a slave to its peculiar
vice. Jerome. And because in the marriage and supper the
chief thing is the eud and not the beginuing, therefore He
adds, For many are called, but few chosen. Hilary. Eor
to iuvite all without exception is a courtesy of pubHc bene-
volence ; but out of the invited or called, the election will be
Greg. of worth, by distinction of raerit. Greg. For some never
sup. ijggijj ^ good course, and some never continue in that good
course which they have begun. Let each one's care about
hiraself be in proportion to his ignorance of what is yet to
come. Pseudo-Chrys. Or otliervvise ; Whenever God will try
His Church, He enters into it that He may see the guests ;
aud if He finds any one not having on the wedding garment,
He enquires of hira, How theu vvere you made a Christian,
if you neglect these works? Such a one Christ gives over
to His ministers, that is, to seducing leaders, vvho bind his
hands, that is, his works, and his feet, that is, the motions of
his raiud, and cast him into darkness, that is, into the errors
of the Gentiles or the Jevvs, or into heresy. The nigher daik-
ness is that of the Gentiles, for they have never heard the
truth which they despise ; the outer darkness is that of the
Jews, who have heard but do not beheve ; the outerraost is
that of the heretics, vvho have heard and have learned.
15. Then went the Pharisees, and took counsel
how they might entangle Him in His talk.
16. And they sent out unto Hiin their disciples with
thc Ilerodians, saying, Master, we know that Thou
VER, 15 23. ST, MATl^HEW. 749
art true, and teachest tlie way of God in truth,
neither earest Thou for any man : for Thou regardest
not the person of men,
17. Tell us therefore, What thinkest Thou ? Is
it lawful to give tribute unto Caesar, or not ?
18. But Jesus perceived their wickedness, and said,
Why tempt ye Me, ye hypocrites ?
19. Shew Me the tribute money. And they brought
unto Him a penny.
20. And He saith unto them, Whose is this image
and superscription ?
21. They say unto him, Csesar's. Then saith He
unto them, Render therefore unto Csesar the things
which are Caesar^s ; and unto God the things that
are God's.
22. When they had heard these words, they mar-
velled, and left Him, and went their way.
PsEUDO-CiiRYS. As when one seeks to dam a stream of
running water, as soon as one outlet is stopped up it makes
auother cliannel for itself; so the malevoleuce of the Jews,
foiled on one hand, seeks itself out another course. Then
ivent the Pharisees ; ivent to the Herodians. Such as the
plan was, such were the planners; They send unto Him
their disciples with the Ilerodians. Gloss. Who as un- Gloss. ord.
kuown to Him, were more likely to ensnare Him, and so
through them they might take Him, which they feared to
do of themselves because of the populace. Jerome. Lately
under Csesar Augustus, Judsea, which was subject to the
Romans, had been made tributarv when the census was held .
oF the whole world; and there was a great division among
the people, some saying that tribute ought to be paid to the
E,omans in return for the security and quiet which their arms
maintained for all. The Pharisees on the other hand, self-
satisfied in their own righteousness, contended that the people
of God who paid tithes and gave firstfruits, and did all the
other things which are written in the Law, ought not to be
subject to human laws. But Augustus had given the Jews
750 GOSPEL ACCORDING TO CHAP. XXIT.
as king, Ilerod, son of Antipater, a forcigner and proselyte ;
he was to exact the tribute, yet to be subject to the Roman
dominion. The Pharisees therefore send their disciples with
the Herodians, that is, with IIerod's soldiers, or those whora
the Pharisees in mockery called Herodians, because they
paid tribute to the Romans, and were not devoted to the
Chrys. worship of God. Chrys. They send their disciples and
om. XX. jjgj<Q(j's soldiers together, that whatever opinion He might
give might be found fault with. Yet would they rather have
had Him say somewhat against the Herodians; for being
themselves afraid to lay hauds on Him because of the popu-
lace, they sought to bring Him into danger through His
liability to pay tribute. Pseudo- Chrys. This is the com-
monest act of hypocrites, to commend those they would ruin.
Thus, these break out into praises of Him, saying, Master,
we know that Thou art true. They call Him 3Iaster, that,
deceived by this show of honour and respect, He might in
simpHcity open all His heart to them, as seeking to gain thera
Gloss. for disciples. Gloss. There are three ways in which it is
possible for one not to tfeach the truth. Pirst, on the sidc of
the teachcr, who may either not know, or not love the truth ;
guarding against this, they say, We Know that Thou art true.
Secondly, on the side of God, there are some who, putting
aside all fear of Him, do not utter honestly the truth which
they know respecting Him ; to exclude this they say, And
teachest the way of God in truth. Thirdly, on the side of
our neighbour, when through fear or afiFection any one with-
holds the truth ; to exclude this they say, And carest for no
man, for Thou regardest not the person of man. Chrys.
This was a covert allusion to Herod and Csesar. Jerome.
This smooth and treacherous enquiry was a kind of challenge
to the answerer to fear God rather than Cajsar, and imme-
diately they say, Tell us therefore, what thinJcest Thou? Is
it laivful to give tribute to Ccesar or not? Should He say
tribute should not be paid, the Herodians would immediately
accuse Him as a person disafFected to the Emperor. Chrys.
They knew that certain had before suiFered death for this
very thing, as plotting a rebellion against the Romans, there-
fore they sought by such discourse to bring Him into the
same suspicion. Pseudo-Chrys. He makes au answer not
VEK. 15 22. ST. MATTHEW. 751
corresponding to the smooth tone of their address, but harsli,
suitable to their cruel thoughts ; for God answers men's
hearts, and not their words. Jerome. This is the first ex-
cellence of the answerer, that He discerns the thoughts of
His exarainers, and calls them not disciples but tempters.
A hypocrite is he who is one thing, and feigns himself another.
Pseudo-Chrys. He therefore calls them hypocrites, that
seeing Hini to be a discerner of human hearts, they might
not be hardy enough to carry through their design. Observe
thus how the Pharisees spoke fair that they might destroy
Him, but Jesus put them to shame that He might save them ;
for God's wrath is more profitable to man, than man's favour.
Jerome. Wisdom does ever wisely, and so the tempters are
best confuted out of their own words ; therefore it follows,
Shew Me the tribute money ; and they brought unto Him
a denarius. This was a coin reckoned equivalent to ten ses-
terces, and bore the image of Csesar. Let those who think
that the Saviour asks because He is ignorant, learu from the
present place that it is not so, for at all events Jesus must
have known whose image was on the coin. They say unto
Him, C<ssar's ; not Augustus, but Tiberius, under whom also
the Lord suffered. All the Roman Emperors were called
Csesar, from Caius Caesar who lirst seized the chief power.
Render therefore unto CcEsar the things which are C(ssar's;
i. e. the coin, tribute, or money. Hilary. For if there re-
main with us nothing that is Csesar^s, we shall not be bound
by the condition of rendering to him the thiugs that are his ;
but if we lean upon what is his, if we avail curselves of the
lawful protection of his power, we cannot complain of it as any
wrong if we are required to render to Csesar the things of
Csesar. Chrys. But when you hear this command to reuder
to Csesar the things of Csesar, know that such things ouly are
intended which in nothing are opposed to religion ; if such
there be, it is no longer Csesar^s but the Devirs tribute.
And moreover, that they might not say that He was subject-
iug them to man, He adds, And unto God the things that
are God's. Jerome. That is, tithes, first-fruits, obLation,
and victims ; as the Lord Himself reudered to Csesar tribute,
both for Himself and for Peter; and also rendered unto God
tlie things that are God's in doing the will of His Fatlier.
753 GOSPEL ACCORDING TO CHAP. XXII.
IIiLARY. It behoves us also to render unto God the things
that are His, namely, body, soul, and will. For Csesar^s coin
is in the gold, iu which His image was pourtrayed, that is,
God's coin, on which the Divine image is stamped ; give
therefore your raoney to Csesar, but preserve a conscience
void of ofFence for God.
Origen. From this place we learn by the Saviour's ex-
ample not to be allured by those things which have many
voices for them, and thence seem famous, but to incline
rather to those things which are spoken according to some
method of reason. But we may also understaud this place
raorally, that we ought to give some things to the body
as a tribute to Caesar, that is to say, necessaries. And such
things as are congenial to our souls' nature, that is, such
things as lead to virtue, those we ought to offer to God. They
then who without any moderation inculcate the law of God,
and command us to have no care for the things required
by the body, are the Pharisees, who forbad to give tribute
lTirn.4,3. to Cddsnr, forbiddinff to marry, and commanding to abstain
from meats, which God hath created. They, on the other
hand, who allow too much indulgence to the body are the
Herodians. But our Saviour would neither that virtue
should be enfeebled by iramoderate devotedness to the
flesh; nor that our fleshly nature should be oppressed by
our unremitting efi^orts after virtue. Or the prince of this
• world, that is, the Devil, is called Caesar; and we cannot
render to God the things that are God's, unless we have first
rendered to this prince aU that is his, that is, have cast ofl" all
wickedness. This moreover let us learn from this place, that
to those who tempt us we should neither be totally silent, nor
yet answer openly, but with caution, to cut off all occasion
from those who seek occasion in us, and teach without blame
the things which may save those who are willing to be saved.
Jerome. The.y who ought to have believed did but wonder
at His great wisdom, that their craft had found no means
for ensnaring Him : whence it follows, JVhen they had heard
these words, they marvelled, and left Him, and went their
way, carrying away their unbelief and wonder together.
23. The sarae day came to Him the Sadducees,
VEK. 23 33. ST. MATTHEW. 753
which say that therc is no resuiTection, and asked
Him,
24.^ Saying, Master, Moses said, If a man die,
having no children, his brother shall marry his wife,
and raise up seed unto his brother.
25. Now there were with us seven brethren : and
the first, when he had married a wife, deceased, and,
having no issue, left his wife unto his brother :
26. Likewise the second also, and the third, unto
the seventh.
27. And last of all the woman died also.
28. Therefore in the resurrection whose wife shall
she be of the seven ? for they all had her.
29. Jesus answered and said unto them, Ye do err,
not knowing the Scriptures, nor the power of God.
30. For in the resurrection they neither marry, nor
are given in marriage, but are as the angels of God
in heaven.
31. But as touching the resurrection of the dead,
have ye not read that which was spoken unto you by
God, saying,
32. I am the God of Abraham, and the God of
Isaac, and the God of Jacob ? God is not the God
of the dead, but of the living.
33. And when the multitude heard this, they were
astonished at His doctrine.
Chrys. The disciples of the Pharisees with the Herodians
being thus confuted, the Sadducees next ofFer themselves,
whereas the overthrow of those before them ought to have
kept them back. But presumption is shameless, stubborn,
and ready to attempt things impossible. So the Evangehst,
wondering at their folly, expresses this, saying, The same day
came to Hhii the Sadducees. Pseudo-Chrys. As soon as the
Pharisees were gone, came the Sadducees ; perhaps with like
intent, for there was a strife among them vvho should be the
VOL. I. 3 c
754 GOSPEL ACCORDING TO CHAP. XXII.
first to seize Hira. Or if by argument they should not be
able to overcome Him, they might at least by perseverance
wear out His understanding. Jerome. There were two
sects among the Jews, the Pharisees and the Sadducees ; the
Pharisees pretended to the righteousness of traditions and
observauces, whence they were called by the people 'separate.'
The Sadducees (the word is interpreted ' righteous ') also
passed theraselves for what they were not ; and whereas the
first believed the resurrection of body and soul, and confessed
both Angel and spirit, these, according to the Acts of the
Acts23,8. Apostles, denied thera all, as it is here also said, Who say
that there is no resurrection. Origen. They not only denied
the resurrection of the body, but took away the iraraortality
of the soul. Pseudo-Chrys. For the Devil fiuding him-
self unable to crush utterly the religion of God, brought
in the sect of the Sadducees denying the resurrection of the
dead, thus breaking down all purpose of a righteous life, for
who is there would endure a daily struggle against hiraself,
Greg.Mor. unless he looked to the hope of the resurrection ? Greg.
xiv. 55. g^|. tjjgj-g are who observing that the spirit is loosed from the
body, that the flesh is turued to corruption, that the corrup-
tion is reduced to dust, and that the dust again is resolved
into the elements, so as to be unseen by hiiman eyes, despair
of the possibility of a resurrection, and while they look upon
tlie dry bones, doubt that they can be clothed with flesh, and
Aug. En- be quickened anew to life. Aug. But that earthy matter of
chir. 88. ^ijjgi^ ^\^Q flgsl^ Qf jjjg^ is made perishes not before God ;
but into whatsoever dust or ashes reduced, into whatsoever
gases or vapours dispersed, into whatsoever other bodies
incorporated, though resolved into the elements, though be-
come the food or part of the flesh of aniraals or men, yet is
it in a moraent of time restored to that human soul, which
at the first quickened it that it becarae man, lived and grew.
Pseudo-Chrys. But the Sadducees thought they had now
discovered a most convincing argument in favour of their
Chrys. crror. Chrys. For because death to the Jews, who did all
iion occ. things for the present life, seeraed an unmixed evil, Moses
ordered that the wife of one who died without sons should
be given to his brother, that a son might be born to the dead
man by his brother, and his name should not perish, which
VER. 23 33. ST. MATTHEW. 755
was some alleviation of death. And none otlier but a brother
or relation was commanded to take the wife of the dead;
otherwise the ohild born would not have been considered the
son of the dead ; and also because a stranger could have no
concern in establishing the house of him that was dead, as
a brother whose kindred obliged him thereto. Jerome. As
they disbelieved the resurrection of the body, aud supposed
that the soul perished with the body, they accordingly invent
a fable to display the fondness of the belief of a resurrection.
Thus they put forward a base fiction to overthrow the verity
cf the resurrection, and conclude with asking, in the resur-
rection whose shall she be ? Though it might be that such
an instance might really occur in their natiou.
AuG. Mystically; by these seven brethren are understood the Aug.
wicked, who could not bring forth the fruit of righteousness in Qn^st-
. . Ev. i. 32.
the earth through all the seven ages of the world, during which
this earth has being, for afterwards this earth also shall pass
away, through which all those seven passed away unfruitful.
Pseudo-Chrys. Wisely does He first convict them of folly,
in that they did not read ; and afterwards of ignorance, in
that they did not know God. For of diligence in reading
springs knowledge of God, but ignorance is the offspring
of neglect. Jerome. They therefore err because they know
not the Scriptures; and because they know not the power
of God. Origen. Two things there are which He says
they know not, the Scriptures and the power of God, by
which is brought to pass the resurrection, and the new life
in it. Or by the power of God, which the Lord here con-
victs the Sadducees that they knew not, He intends Himself,
who was the power of God ; and Him they knew not, as ^ ^^^, ^
not knowing the Scriptures which spoke of Him ; and thence ^*.
also they believed not the resurrection, which He should
effect. But it is asked when the Saviour says, Ye do err
not Tcnowing the Scriptures, if He means that this text,
They neither marry, nor are given in marriage, is in some
Scripture, though it is not read in the Old Testament? \\'e
say that these very words are indeed not found, but that the
truth is in a mystery implied in the moral sense of Scripture ;
the Law, which is a shadow of good things to come, whenever
it speaks of husbands and wives, speaks chiefly of spiritual
3 c 2
756 GOSPEL ACCORDING TO CHAP, XXII.
wedlock. But neither this do I find any where spokeu iu
Scripture that the Saints shall be aftertheir departure as the
Angels of God, unless one will understand this also to be
Gen. 15, inferred morally; as where it is said, And thou shalt go to
Gen.25 8. ^% fathevs, and He ivas gathered to his people. Or one
may say ; He blamed them that they read not the other
Scriptures which are besides the Law, and therefore they
erred. Another says, That tliey knew not the Scriptures
of the Mosaic Law, for this reason, that they did not sift
their divine sense. Pseudo-Chrys. Or, when He says, In
the resurrectipn they neither marry nor are given in mar-
riage, He referred to what He had said, Ye know not the
power of God; but when He proceeded, / am the God of
Abraham, ^c. to that Ye know not the Scriptures. And
thus ought we to do; to cavillers first to set forth Scripture
authority on any question, and then to shew the grounds of
reason ; but to those who ask out of iguorance to shew first
the reason, and then the authority. For cavillers ought
to be refutedj enquirers taught. To these then who put
their question in ignorance, He first shews the reason, say-
ing, In the resurrection they neither marry nor are given in
marriage. Jekome. In these words the Latin language
cannot follow the Greek idiom. For the Latin word * nubere'
is correctly said only of the woman. But we must take it
so as to understand marry of men, to he given in marriage
of women. Pseudo-Chrys. In this life that we may die,
therefore are we born ; and we marry to the end that that
which death consuraes, birth may replenish ; therefore where
the law of death is takeu awav, the cause of birtii is taken
away likewise. Htlary. It had been enough to have cut
off this opinion of the Sadducees of sensual enjoyment, that
where the function ceased, the empty pleasure of the body
accompanying it ceased also; but He adds, But are as the
Angels of God in heaven. Chrys. Which is an apt reply
to their question. For their reasou for judging that there
would be no resurrection, was that they supposed that their
condition when risen would be the same ; this reasou then
He removes by shewing tliat their condition would be altered.
Pseudo-Chrys. It should be noted, that when He spoke of
fasting, alnis, and other spiritual virtues, He did not bring
VER. 23 33. ST. MATTHEW. 757
in the comparison of Angels, but only here where He speaks
of the ceasing of marriage. For as all acts of the flesh are
animal acts, but this of lust especially so ; so all the virtues
are angelic acts, but especially chastity, by which our nature
is bound to the other virtues. Jerome. This that is added,
But are as the Angels of God in Heaven, is an assurance
that our conversation in heaven shall be spirituaL Dionys.
For then when we shall be incorruptible and imraorta], by Dionys.
the visible presence of God Ilimself we shall be fiUed with jvj^^om'/!'"'
raost chaste conteraplations, and shall share the gift of light
to the understanding in our irapassible and iraraaterial soul
after the fashion of the exalted souls in heaven ; on which
account it is said that we shall be equal to the Angels.
HiLARY. The sarae cavil that the Sadducees here offer
respecting raarriage is renewed by many who ask iu what
form the female sex shall rise again. But what the authority
of Scripture leads us to think concerning the Angels, so
niust we suppose that it will be with women in the resur-
rection of our species. Aug. To me they seem to think Aug. de
most justly, who doubt not that both sexes shall rise ^^[( jy''
again. For there shall be no desire which is the cause of
confusion, for before they had sinned they were naked ; and
that nature which they then had shall be preserved, which
was quit both of conception and of child-birth. Also the
members of the woman shall not be adapted to their former
use, but framed for a new beauty, one by which the beholder
is not allured to lust, which shall not then be, but God's
wisdora and mercy shall be praised, which made that to
be which was not, and delivered from corruption that which
was made. Jerome. For none could say of a stone and
a tree or inanimate things, that they shall not marry nor
be given in mannage, but of such things only as having
capacity for marriage, shall yet in a sort not marry. Raban.
These things which are spoken concerning the conditions of
the resurrection He spoke in answer to their enquiry, but of
the resurrection itself He replies aptly agaiust their unbelief.
Chrys. And because they had put forward Moses in their
question, He confutes them by Moses, adding, But concern-
ing the resurrection of the dead, huve ye fiot read. Jerome.
In proof of the resurrection there were many plainer passages
758 GOSPEL ACCORDING TO CHAP. XXII,
Is. 26, 29. which He might have cited ; among others that of Isaiah,
ji . a XX. rp^^ dgad shnll be raised ; they that are in the tombs shall rise
Daii. 12,2. again : and in auother place, Many of them that sleep in the
dust of the earth shall aivake. It is enquired therefore why
the Lord should have chosen this testimony which seems
ambiguous, and not sufficiently belonging to the truth of the
resurrection ; and as if by this He had proved thepoint adds,
He is not the God of the dead, but of the living. We have
said above that the Sadducees confessed neither Angel, nor
spirit, nor resurrection of the body, and taught also the death
of the soul. But they also received only ihe five books of
Moses, rejecting the Prophets. It would have been foolish
therefore to have brought forward testimonies whose authority
they did not admit. To prove the immortality of souls there-
fore, He brings forward an instance out of Moses, / am the
God of Abraham, ^c, and then straight subjoins, ITe is not the
God of the dead, but of the living ; so that having established
that souls abide after death, (forasmuch as God could not be
the God of those who had no existence any where,) there
might fitly come in the resurrection of bodies which had to-
gether with their souls done good or evil. Chrys. How then
Rom. is it said in another place, Whether we live or die, we are the
' • Lord's. This which is said here difFers from that. The dead
are the Lord's, those, that is, who are to live again, not
those who have disappeared for ever, and shall not rise again.
HiLARY. It should be further considered, that this was said
to Moses at a time when those holy Patriarchs had gone to
their rest. Thcy therefore of whom He was the God were in
being; for they could have had nothing, if they had not been
in being; for in the nature of things that, of which soraewhat
elseis, must have itself a being; so they who have a God must
themselves be alive, since God is eternal, and it is not possible
that that which is dead should have that which is eterual. How
then shall it be affirmed that those do not, and shall not here-
after,exist,of whomEternityitself has said thatHeis? Origen.
Kx. -6, li. God moreover is He Avho says, / am that I am ; so that it is
impossible that II e should be called the God of those who are
not. And see that Ile said not, I am the God of Abraham,
Isaac, and Jacob, but The God of Abraham, the God of Isaac,
and the God of Jacob. But in auother place He said thus,
VER. 23 — 33. ST. MATTHEW. 759
l^he God of the Hebreivs hath sent me unto thee. For thev Rxod.
who in comparison of other men are most perfect before God, '
have God entirely in them, wherefore He is not said to be
their God in common, but of each in particular, As when
we say, That farm is theirs, we shew that each of them does
not own the whole of it ; but when we say, That farra is his,
we mean that he is owner of the wliole of it. When then it
is said, The God of the Ilebreivs, this shews their imperfec-
tion, that each of them has some small portion in God. But
it is said, The God of Abraham, the God of Isaac, and the
God of Jacob, because each one of these possessed God en-
tirely. And it is to the no small honour of the Patriarchs
that they lived to God. Aug. Seasonably may we confute Aug. cont.
the Manichffians by this same passage by which the Sadducees xyj^ 24
were then confuted^ for they too, though in another manner,
deny the resurrection. Id. God is therefore called in parti- Au^.
cular The God of Abraham, the God of Isaac, and the God 0/ 'rj.^^^^ °1_ g
Jacob, because in these three are expressed all the modes of
begetting the sons of God. For God begets most times of
a good preacher a good son, and of a bad preacher a bad son.
This is signified in Abraham, who of a free woman had a
believing son, and of a bondslave an unbelieving son. Some-
times indeed of a good preacher He begets both good and
bad sons, which is signified in Isaac, who of the same free
woman begot one good and the other bad. And sometimes
He begets good sons both of good and bad preachers ; which
is signified in Jacob, who begot good sons both of free women
and of bondmaids. Pseudo-Chrys. And see how the assault
of the Jews against Christ becomes more faint. Their first
challenge was in a threatening tone, By ivhat authority doest
thou these things, to oppose which firmness of spirit was
needed. Their second was with guile, to meet which was
needed wisdom. This last was with ignorant presumption,
which is easier to cope with than the others. For he that
thinks he knows somewhat, when he knows nothing, is an easy
conquest for one who has understanding. Thus the attacks
of an enemy are vehement at first, but if one endure them
with a courageous spirit, he will find them more feeble.
And when the muJtitude heard this, they were astonished at
His doctrine. Remig. Not the Sadducees but the multitudes
760 GOSPEL ACCORDING TO CHAP. XXII.
were astonished, This is daily done in the Church; when
by Divine inspiration the adversaries of the Church are
overcome, the multitude of the faithful rejoice.
34. ButwhenthePharisees had heard thatHe had put
the Sadducees to silence, they were gathered together.
35. Then one of them, which was a Lawyer, asked
Him a question, tempting Him, and saying,
36. Master, which is the gi'eat commandment in
the Law '?
37. Jesus said unto him, Thou shalt love the Lord
thy God with all thy heart, and wdth all thy soul, and
with all thy mind.
38. This is the first and great commandment.
39. And the second is like unto it, Thou shalt love
thy neighbour as thyself.
40. On these two commanduients hang all the Law
and the Prophets.
Jerome. The Pharisees having been themselves already
confuted (in the matter of the denarius), and now seeing their
adversaries also overthrown, should have taken warning to
attempt no further deceit against Him ; but hate and jealousy
are the parents of impudence. Origen. Jesus had put the
Sadducees to silence, to shew that the tongue of fulsehood is
silenced by the brighttiess of truth. For as it belongs to the
righteous man to be silent when it is good to be silent, and
to speak when it is good to speak, and not to hold his peace;
so it belongs to every teacher of a He not indeed to be silent,
but to be silent as far as any good purpose is concerned.
Jerome. The Pharisees and Sadducees, thus foes to oue an-
other, unite in one common purpose to tempt Jesus. Pseudo-
Chrys. Or the Pharisees meet together, that their numbers
may silence Him whom their reasonings could not confute ;
thus, while they array numbers against Him, shewing that
truth failed them, they said among themselves, Let one
speak for all, and all speak, through one, so if he prevail, the
victory may seem to belong to all ; if he be overthrown, thc
deteat may re>,t with him aloue ; so it follows, Then one of
VER. 34 — 40. ST. MATTHE^V. 761
them, a teacher of the Law, asked Him a guestion, tempting
Him. Origen. All who thus ask questions of any teacher to
try hira, and not to learn of him, we must regard as brethren
of this Pharisee, according to what is said below, Tnasmuch Matt.
us ye have done it unto one of the least of Mine, ye have done ^'
it unto 2Ie. Aug, Let no one find a difficulty in this, that Aug.
jMatthew speaks of this man as putting his question to tempt g^ ^j 73
the Lord, whereas ]Mark does not mention this, bnt concludes
■with what the Lord said to him upon his answering wisely,
Thou art not far from the kingdom of God. For it is pos- Mark
sible that, though he came to tempt, yet the Lord's answer '
may have wrought correction within him. Or, the tempting
here meant need not be that of one desiguing to deceive
an enemy, but rather the cautious approach of one making
proof of a stranger. And that is not written in vain, Whoso Ecclus.
believeth lighthj, he is of a vain heart. Origen. He said '^' **
Jlaster tempting Him, for none but a disciple would thus
address Christ. Whoever then does not learn of the AVord,
nor yields himself whoUy up to it, yet calls it Master, he
is brother to this Phai'isee thus tempting Christ. Perhaps
while they read the Law before the Saviour's coming, it was
a question among them which was the great commandment
in it ; nor would the Pharisee have asked this, if it had not
been long time euquired among themselves, but never found
till Jesus came and declared it. Pseudo-Chrys. He who
now enquires for the greatest commandment had not observed
the least. He only ought to seek for a higher righteousness
who has fulfiUed the lower. Jerome. Or he enquires not
for the sake of the commauds, but which is the first and great
commandraent, that seeing all that God commands is gr^at,
he may have occasion to cavil whatever the answer be.
Pseudo-Chrys. But the Lord so answers him, as at once to
lay bare the dissimulation of his enquiry, Jesus saith unto
him, Thou shalt love the Lord thy God with all thy heart,
with all thy soul, and ivith all thy mind. Thou shalt love,
not ' fear,' for to love is more than to fear ; to fear belongs to
shives, to love to sons ; fear is in corapulsion, love in freedom.
W hoso serves God iu fear escapes puuishment, but has not
the reward of righteousness because he did well unwillingly
through fear. God does not desire to be served servildy hy
763 GOSPEL ACCORDING TO CHAP. XXII.
raen as a master, but to be loved as a father, for that He has
given the spirit of adoption to men. But to love God with
the whole heart, is to have the heart inclined to the love of
no one thing more than of God. To love God again with
the whole soul is to have the mind stayed upon the truth,
and to be firm in the faith. For the love of the heart and
the love of the soul are difFerent. The first is in a sort
cariial, that we should love God even with our flesh, which
we caunot do unless we first depart from the love of the
things of this world. The love of the heart is felt in the
heart, but the love of the soul is not felt, but is perceived
because it consists in a judgment of the soul. For he who
beUeves that all good is in God, and that without Him is no
good, he loves God with his whole soul. But to love God
with the whole mind, is to have all the faculties open and
unoccupied for Him. He only loves God with his whole
mind, whose intellect ministers to God, whose wisdom is em-
ployed about God, whose thoughts travail in the things of
God, and whose memory holds the things which are good.
Aug. (le AuG. Or otherwise ; You are commanded to love God with
^°'^5''' all tliy heart, that your whole thoughts — with all thy soul,
i. 22. that your whole life — ivith all ihy mind, that your whole
understanding — may be given to Him from whom you have
that you give. Thus He has left no part of our life which
may justly be unfilled of Him, or give place to the desire after
' alia re any othcr final good ^ ; but if aught else present itself for the
''"'• sours love, it should be absorbed into that chanuel in which the
whole current of love runs. For man is then the most perfect
" al. bo- when his whole life tends towards the life^ unchangeable, and
""'"• cling:s to it with the whole purpose of his soul. Gloss. Or, ivith
interlin. all thy heart, i.e. understanding ; with all thy soul, i.e. thy will ;
with all thy mind, i.e. memory ; so you shall think, will, remem-
ber nothing contrary to Him. Origen. Or otherwise ; With
all thy heart, that is, in all recollection, act, thought; with
all thy soul, to be ready, that is, to lay it down for God^s
religion ; with all thy mind, bringing forth nothing but vvhat
is of God. And consider whether you cannot thus take the
heart of the understanding-, by which we contemplate things
intellectual, and the mind of that by which we utter thoughts,
walking as it were with the mind through each expression,
A'ER. 34 — 40. ST. MATTHEW, 763
aiid uttering it. If tlie Lord had giveu uo answer to the
Pharisee who thus tempted Hira, we should have judged
that there was no conmiandment greater than the rest. But
when the Lord adds, This is the first and great command-
ment, we learn how we ought to think of the commandments,
that there is a great one, aud that there are less down to the
least. And the Lord says not only that it is a great, but that
it is the first commandment, not in order of Scripture, but
in supremacy of value. They only take upon them the great-
ness and supremacy of this precept, Avho not only love the
Lord their God, but add these three conditions. Nor did He
only teach the first and great commandment, but added that
there was a second like unto the first, Thou shalt love thy
neiyhbour as thyself. But if Whoso loveth iniquity hath Ps.ii, 5.
hated his oivn soul, it is manifest that he does not love his
ueighbour as himself, when he does not love himself. Aug. au<t. de
It is clear that every man is to be regarded as a neighbour, i^octr.
o » Clirist.
because evil is to be done to no man. Further, if every one i. 30, vid.
to whom we are bound to shew service of mercv, or who is Jl°™* ^^'
- ' 10,
bound to shew it to us, be rightly called our neighbour, it is
manifest that in this precept are comprehended the holy
Angels who perform for us those services of which we may
read in Scripture. Whence also our Lord Himself would be
called our neighbour ; for it was Himself whom He repre-
sents as the good Samaritau, who gave succour to the
man who was left half dead by the way. Id. He that Aug. de
ioves men ought to love them either because they are -^.^!""
^ . -^ vm. 6.
righteous, or that they may be righteous ; and so also ought
he to love himself either for that he is, or that he may be
righteous. And thus without peril he may love his neighbour
as himself. Id. But if even yourself you ought not to love Ang. de
for your own sake, but because of Him in whom is the V,?'^^'^'
rightful end of your love, let not another man be displeased i. 22.
that you love even him for God's sake. Whoso then rightly
loves his neighbour, ought to endeavour vvith him that he also
with his whole heart love God. Pseudo-Chrys. But who
loves man is as who loves God ; for man is God's image,
wherein God is loved, as a King is honoured iu his statuc.
For this cause this coramandment is said to be like the first.
HiLARY. Or otherwise ; That tlie .secoud comniand is liko
764? GOSPEL ACCORDING TO CHAP. XXII.
the first signifies that the obligation and merit of both are
alike ; for no love of God without Christ, or of Christ with-
out God, can profit to salvation.
It followSj On these two commandments hang all the Law
Aiig. and the Prophets. Atjg. Hang, that is, refer thither as their
Ev. i. 33, end. Raban. For to these two commandments belongs the
whole decalogue; the commandments of the first table to
the love of God, those of the second to the love of our
neighbour. Origex. Or, because he that has fulfilled the
things that are written concerning the love of God and our
neighbour, is worthy to receive from God the great reward,
that he shoukl be enabled to understand the Law and the
Aug. Prophets. Aug. Since there are two commandments, the
vfii. 7." ^o'^^ o^ Grod and the love of our neighbour, on which hang
the Lavv and the Prophets, not without reason does Scripture
put one for both ; sometimes the love of God ; as in that,
Rom. 8, jp-g j^noiu that all things work together for good to them that
love God; and sometimes the love of our neighbour ; as in
Gal. 5, 14. that, All ihe law is fidfilkd in one ivord, even in this, Thoit
shalt love thy neighbour as thyself. And that because if a
man love his neighbour, it follows therefrom that he loves
God also ; for it is the selfsame affection by which we love
God, and by which we love our neighbour, save that we love
God for Himself, but ourselves and our neighbour for God's
Aug. de sake. Id. But since the Divine substance is more excellent
Chris^t. i. ^"^ higher than our nature, the command to love God is
30. et 26. distinct from that to love our ueighbour. But if by yourself,
you understand your whole self, that is both your soul and
your body, and in like manner of your neighbour, there is no
sort of things to be loved omitted in these commands. The
love of God goes first, and the rule thereof is so set out to us
as to make all other loves centre in that, so that nothin"-
seems said of loving yourself. But then follows, Thou shalt
love ihy neighbour as thyself, so that love of yourself is not
omitted.
41. While the Pharisees were gathered together,
Jesus asked them,
42. Saying, What think ye of Christ ? whose Son
is He? They say unto Him, The Son of David.
VKK. 11 — 40. ST. MATTHEW. 765
43. He saith iinto them, How then doth David in
spirit call Him Lord, saying,
44. The Lord saith unto myLord, Sit Thou on My
right hand, till I make Thine enemies Thy footstool ?
45. If David then call Him Lord, how is He his
son ?
46. And no man was able to answer Him a word,
neither durst any man from that day forth ask Him
any more questions.
Pseudo-Chrys, The Jews tempted Christ, supposing Him
to be mere man; had they believed Him to be the Son of
God, they would not have tempted Him. Christ therefore,
willing to sliew that He knew tlie treachery of their hearts,
and that He was God, yet would not declare this truth to them
plainly, that they might not take occasiou thence to charge
Him with blasphemy, and yet would not totally conceal this
truthj because to that end had He come that He should
preach the truth; He therefore puts a question to them,
such as should declare to them who He was ; What think ye
of Christ ? whose Son is He? Chrys. He first asked His (^j^^.
disciples what others said of Christ, and then what they Hom.ix.
themseh'es said: but not so to these. For thev woukl have
said tkat He was a deceiver, and wicked. They thought that
Christ was to be mere man, and therefore they say unto
Him, The Son of Bavid. To reprove this, He brings forward
the Prophet, witnessing His dominion, proper Sonship, and
His joint honour with His Father. Jerome. This passage
is out of the 109th Psalm. Christ is therefore called David'&
Lord, not in respect of His descent frora him, but in respect
of His eternal generation from the Father, wherein He was
before His fleshly father. And he calls Him Lord, not by
a mere chance, nor of his own thought, but by the Holy
vSpirit. PtEMiG. That He says, Sit Thou on My riyht hand,
is not to be taken as though God had a body, and either a
right hand or a left hand ; but to sit on the right hand of God
is to abide in tke honour and equality of the Father's majesty.
Pseudo-Chrys. I suppose that He formed this question, not
onlv ajiainst the Pharisees, but also against the heretics ; for
7G6 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. XXII.
according to the flesh He was truly David's Son, but his
Lord according to His Godhead. Chrys. But He rests
not with this, but that they may fear, He adds, Till I make
Thine enemies Thy footstool ; that at least by terror He might
gain them. Origen. For God puts Christ^s enemies as a
footstool beneath His feet, for their salvation as well as their
destruction. Remig. But till is used for indefinite time,
that the meaning be, Sit Thou for ever, and for ever hold
Gioss. ap. Thine enemies beneath Thy feet. Gloss. That it is by the
Anselm. -pj^^jjgj, ^^^^^^ ^j^g encmies are put under the Son, denotes not
the Son's weakness, but the union of His nature with His
Father. For the Son also puts under Him the Father's
enemies, when He glorifies His name upon earth. He con-
cludes from this authority, If David then call Him Lord,
hoio is He his son? Jerome. This question is still available
for us against the Jews ; for these who believe that Christ is
yet to come, assert that He is a mere man, tbough a holy one,
of the race of David. Let us then thus taught by the Lord
ask them, If He be mere man, and only the Son of David,
how does David call Hira his Lord? To evade the truth
of this question, the Jews invent many frivolous answers.
They allege Abrahara's steward, he whose son was Eliezer
of Damascus, and say that this Psalm was composed in liis
person, when after the overthrow of the five kings, the Lord
God said to his lord Abraham, Sit Thou on My right hand,
till I make Thine enemies Thy footstool. Let us ask how
Abraham could say the things that follow, and compel them
to tell us how Abraham was born before Lucifer, and how he
was a Priest after the order of Melchisedech, for whom Mel-
chisedech brought bread and wine, and of whora he received
tithes of the spoil ? Chrys. This conclusion He put to their
questionings, as final, and sufficient to stop their mouth.
Henceforward accordingly they held their peace, not by their
own good-will, but from not having aught to say. Origen.
For had their question sprung of desire to know, He would
never have proposed to them such things as should have
deterred them from asking further. Raban. Hence we learn
that the poison of jealousy may be overcome, but can hardly
of itself rest at peace.
CHAP. XXIII.
1. Tiien spake Jesus to the multitude, and to His
disciples,
2. Saying, The Scribes and the Pharisees sit in
Moses' seat :
3. All therefore whatsoever they bid you observe,
that observe and do ; but do not ye after their worlvs :
for they say, and do not.
4. For they bind heavy burdens and grievous to be
borne, and lay them on men's slioulders ; but they
themselves wili not move them with one of their
fingers.
Pseudo-Chrys. When the Lord had overthrown the
Priests by His answer, and shewn their condition to be
irreraediable, forasrauch as clergy, when they do wickedly,
cannot be araendetl, but layraen who have gone wrong are
easily set riglit, He turns His discourse to His Apostles
and the people. For that is an unprofitable word which
silences one, without conveying improvement to another.
Origen. The disciples of Christ are better than the com-
mon herd ; and you raay fiud in the Church such as with
more ardent affection come to the word of God; these
are Chrisfs disciples, the rest are only His people. And
soraetimes He speaks to His disciples alone, soraetimes to
the multitudes and His disciples together, as here. The
Sc7'ibes and Pharisees sit in Moses' seat, as professing his
Law, and boasting that they can interpret it. Those that do
not depart from the letter of the Law are the Scribes ; those
who make liigh professious, and separate themselves from the
vulgar as better than they, are called Pharisees, which signi-
768 GOSPEL ACCOllDING TO CHAP. XXIII.
fies 'separate.' Those wlio understand and expound Moses
according to his spiritual meaning, these sit indeed on Moses'
seat, but are neither Scribes nor Pharisees, but better than
either, Chrisfs beloved disciples. Since His coming these
have sat upon the seat of the Church, which is the seat of
Christ. Pseudo-Chrys. But regard must be had to this,
after what sort each man fills his seat ; for not the seat makes
the Priest, but the Priest the seat ; the place does not con-
secrate the man, but the man the place. A wicked Priest
Chrys. dcrives guilt and not honour from his Priesthood. Chrys.
fxxii".' But that none should say, For this cause am I slack to
practise, because my instructor is evil, He removes every
such plea, saying, All iherefore ivhatsoever they say unto
you, that observe a7id do, for they speak not their own, but
God's, which things He taught through Moses in the Law.
And look with how great honour He speaks of Moses, shew-
ing agaiu what harmony there is with the Old Testament.
Origex. But if the Scribes and Pharisees who sit in Moses'
seat are the teachers of the Jews, teaching the commandments
of the Law according to the letter, how is this that the Lord
bids us do after all things which they say ; but the Apostles
Acts 15, in the Acts forbid the believers to do according to the letter
^^- of the Law. These indeed taught after the letter, not under-
standing the Law spiritually. Whatsoever they say to us out
of the Law, with understanding of its sense, that we do and
keep, not doing after their works, for they do not what the
Law enjoins, nor perceive the veil tliat is upon the letter of
the Law. Or by all we are not to understand everything in
the Law, many things for example relating to the sacrifices,
and the like, but such as concern our conduct. But why
did He command this not of the Law of grace, but of the
doctrine of Moses ? Because truly it was not the time to
publish the commandments of the New Law before the sea-
son of His passiou. I thiuk also that He had herein some-
thing further in view. He was about to bring many thiugs
against the Scribes and Pharisees in His discourse following,
wherefore that vain men might not think that He coveted
their place of authority, or spoke thus out of enmity to them,
He first puts away from Himself this suspicion, and then
begins to reprove them, that the people raight not fall into their
VER, 1 — 4. ST. MATTHEW. 769
faults ; and that, because they ou^lit to hear thcm, they
should nut think that therefore thev ounrht to imitate them
in tlieir works, He adds, Biit do ye not after their vjorks.
What can be more pitiable than such a teacher, whose life
to imitate is ruin, to refuse to foUow is salvation for his dis-
ciples? Pseudo-Chrys. But as gold is picked out of the
dross, and the dross is left, so hearers may take doctrine
and leave practice, for good doctrine oft comes from an evil
man. But as Priests judge it better to teach the bad for
the sake of the good, rather than to neglect the good for the
sake of the bad ; so also let those who are set under them
pay respect to the bad Priests for the sake of the good, that
the good may not be despised because of the bad ; for it is
better to give the bad what is not their due, rather than to
defraud the good of what is justly theirs. Chrys. Look with
what He begins His reproof of them, For they say, and do
not. Every one who transgresses the Law is deserving of
blame, but especially he who has the post of instruction.
And this for a threefold cause ; first, because he is a trans-
gressor ; secondly, because when he ought to set others right,
he himself halts; thirdly, because, being in the rank of a
teacher, his influence is more corrupting. Again, He brings
a further charge agaiust them, that they oppress those that
are put under them; They bind heavy burdens ; in this He
shews a double evil in them ; that they exacted without any
allowance the utmost rigour of life from those that were put
under them, while they allowed themselves large licence
lierein. But a good ruler should do the contrary of this,
to be to himself a severe judge, to others a merciful one.
Observe in what forcible words He utters His reproof; He
says not they cannot, but they will not ; and not, lift them,
but touch theni with one of their fingers. Pseudo-Chrys. And
to the Scribes and Pharisees of vk'hom He is uow speaking,
heavy burdens not to be borne are the commandments of the
Law ; as St. Peter speaks in the Acts, Why seek ye to put Acts 15,
a yoke upon the neck of the disciples, ivhich neither we nor
our fathers were able to bear? For commending the burdens
of the Law by fabulous proofs, they bound as it were the
shoulders of the heart of their hearers with bands, that thus
tied as though with proof of reason to them, they might uol
VOL. I, 3 u
interlin.
770 GOSPEL ACCORDING TO CHAP. XXIII.
fling them off; but themselves did not in the least measure
fulfil them, that is, not only did not wholly, but did not so
Gioss. much as attempt to. Gloss. Or, bind burdens, that is, gather
traditions from all sides, not to aid, but to burden the con-
science. Jerome. But all these things, the shoulders, the
finger, the burdens, and the bands with which they bind the
burdens, have a spiritual meaning. Herein also the Lord
speaks generally against all masters vvho enjoin high things,
but do not even little things. Pseudo-Chrys. Such also are
they who lay a heavy burden upon those who come to peni-
tence, so that while men would avoid present punishment,
they overlook that which is to come. For if you lay upon
a boy's shoulders a burden more than he can bear, he must
needs either cast it off, or be broken down by it ; so the man
on whom you lay too grievous a burden of penance must
either wholly refuse it, or if he submit himself to it will find
himself unable to bear it, and so be offended, and sin worse.
Also, if we should be wrong in imposing too light a penance,
is it not better to have to answer for mercy than for severity ?
Where the master of the household is liberal, the steward
should not be oppressive. If God be kind, should His Priest
be harsh? Do you seek thereby the character of sanctity?
Be strict in ordering your own life, in that of others lenient ;
let men hear of you as enjoining little, and performing much.
The Priest who gives licence to himself, and exacts the utmost
from others, is like a corrupt tax-gatherer in the state, who
to ease himself taxes others heavily.
5. But all their works they do for to be seen of
men : they make broad their phylacteries, and en-
large the borders of their garments,
6. And love the uppermost rooms at feasts, and
the chief seats in the synagogues,
7. And greetings in the markets, and to be called
of men, Rabbi, Rabbi.
8. But be not ye called Rabbi : for one is your
Master, even Christ ; and all ye are brethren.
9. And call no man your father upon the earth :
for one is your Father, which is in heaven.
VER. 5 12. ST. MATTHEW. 771
10. Neither be ye called masters : for one is your
Master, even Christ.
11. But he that is greatest among you shall be
your servant.
12. And whosoever shall exalt himself shall be
abased ; and he that shall humble himself shall be
exalted.
Chrys. The Lord had charged the Scribes and Pharisees
with harshness and neglect ; He now brings forward their
vainglory, which made them depart from God. Pseudo-
Chrys. Every substauce breeds in itself that which destroys
it, as wood the worm, and garments the moth ; so the Devil
strives to corrupt the ministry of the Priests, who are or-
dained for the edification of holiness, endeavouring that this
good, while it is done to be seen of men, should be turned
into evil. Take away this fault from the clergy, and you
will have no further labour in their reform, for of this it
comes that a clergyman who has sinned can hardh^ perform
peuance. Also the Lord here points out the cause why
they could not believe in Christ, because nearly all they
did was in order to be seen of men ; for he whose desire
is for earthly glory from men, canuot believe on Christ
who preaches things heavenly. I have read one who inter-
prets this place thus. In Moses' seat, tliat is, in the rank
and degree instituted by Moses, the Scribes and Pharisees
are seated unworthily, forasmuch as they preached to others
the Law which foretold Christ's coming, but themselves did
not receive Him when come. For this cause He exhorts
the people to hear the Law which they preached, that is,
to believe in Christ who was preached by the Law, but not
to follow the Scribes and Pharisees in their disbelief of Him.
And He shews the reasou why they preached the coming of
Christ out of the Law, yet did not believe on Him ; namely,
because they did not preach that Christ should corae through
any desire of His coming, but that they might be seen by
raen to be doctors of the Law. Origen. And their works
likewise they do to be seen of men, using outward circum-
cision, taking away actual leaven out of their houses, and
3 D 2
772 GOSPEL ACCORniNG TO CHAP. XXIII.
doing such like things. But Chrisfs disciples fulfil the
Rom. 2, Law in things secret, being Jews inwardly, as the Apostle
^^' speaks. Chrys. Note the intensive force of the words of
His reproofs. He says not merely that they do their works
to be seen of men, but added, all their works. And not
only in great things but in some things trivial they were
vainglorious, They make broad their phylacteries and enlarge
the borders of their garments. Jerome. For the Lord, when
He had given the commandments of tlie Law through Moses,
Deut.6, 8 added at the end, And thou shalt bind them for a sign upon
thine hand, and they shall be ever before thine eyes ; the
meaning of which is, Let My precepts be in thine hand
so as to be fulfilled in thy works; let them be before thine
eyes so as that thou shalt meditate upou them day and night.
This the Pharisees misiuterpreting, wrote on parchments the
Decalogue of Moses, that is, the Ten Commandments, and
folding them up, tied them on their forehead, so making
tSiem a crown for their head, that they should be always
before their eyes. Moses had in another place given com-
Numb. 15, mand that they should make fringes of blue in the borders
^^* of their garments, to distinguish the people of Israel ; that
as in their bodies clrcuincision, so in their garments the
fringe, might discriminate the Jewish nation. But thesp
superstitlous teachers, catching at popular favour, and making
gain of silly womeu, made broad hems, and fastened them
with sharp pins, that as they walked or sat they might be
pricked, and by such monitors be recalled to the duties of
Gud's ministry. This embroidery then of the Decalogue they
called phylacteries, that is, conservatories, because those who
wore them, wore them for their own protection and security.
So little did the Pharisees understand that they were to be
worn on the heart and not on the body ; for in equal degree
may cases and chests be said to have books, which assuredly
have not the knowledge of God. Pseudo-Chrys. But after
their example do mauy invent Hebrew names of Angels, and
write them, and bind them on themselves, and they seem
dreadful to such as are without understanding. Others again
wear round their neck a portion of the Gospel writteu out.
But is not the Gospel read every day in the Church, aud
heard by all? Those thereloie who receive no profit from
VER. 5 — 12. ST. MATTHEW. 77o
the Gospel sounded in tlieir ears^ liow shall the having them
hung about their neck save them? Further, wherein is the
virtue of the Gospel? in the shape of its letters, or in the
understanding its raeaning? If in the characters, you do
well to hang them round j-our neck ; if iu their meaning,
they are of more profit when laid up in the heart, than hung
round the neck. But others explain this place thus, That
they made broad tlieir teacliings concerning special obser-
vances, as phylacteries, or preservatives of salvation, preach-
ing them continually to the people. And the broad fringes
of their garments they explain of the same undue stress upon
such comraandments. Jerome. Seeing they thus make broad
their phylacteries, and make them broad fringes, desiring to
have glory of raen, they are convicted also in other things;
For they love the upj^ermost rooms at feasis, ancl the chief
seats in the synagogues. Raban. It should be noted, that
He does not forbid those to whom this belongs by right of
rank to be saluted in the forum, or to sit or recline in the
highest room ; but those who unduly desire these things,
wliether they obtain them or nof, these He enjoins tlie be-
lievers to shun as wicked. Pseudo-Chrvs. For He rebukes
not those who recline in the highest place, but tliose who
love such places, blaming the will not the deed. For to no
purpose does he humble himself in place who exalts himself
in heart. For some vain man hearing that it vvas a com-
mendable thing to seat himself in the lowest place, chooses
so to do; and thus not only does not put away the vanity
of his heart, but adds this additional vain ostentation of his
humility, as one who would be thought righteous and humble.
For many proud men take the lowest place in their bodies,
but iu haughtiness of heart think themselves to be seated
auiong the highest; aud there are many humble men who,
placed among the highest, are inwardly in their own esteem
among the lowest. Chrys. Observe where vainglory governed
them, to wit, in the synagogues, whither they entered to guide
others. It had been tolerable to have felt thus at feasts, not-
withstanding that a doctor ought to be had in honour in all
places aHke, and not in the Churches only. But if it be
blameworthy to love such things, how wrong is it to seek
to attain thrm ! Psi.t no-r'nRYs. Ttiev Invp tlie first sahita-
774 GOSPEL ACCORDl^G TO CHAF. XXI 11,
tious, first, that is, iiot iu time only, before others; but iii
tone, that we should say with a loud voice, Hail, Rabbi;
aud in body, that \ve should bow low our head ; and in place,
that the salutation should be in public. Raran, And herein
they are not without fauU, that the same men should be
concerned in the litigations of the forum, who in the syna-
ffoo-ue iu Moses' seat, seek to be called Rabbi by men.
Pseudo-Chrys. That is, they wish to be called, not to be
such ; they desire the name, and neglect the duties. Ori-
GEN. And in the Church of Christ are found some who take
to themselves the uppermost places, that is, become deacons;
iiext tliey aspire to the chief seats of those that are called
presbyters ; and some intrigue to be styled among men
Bishop, that is, to be called Rabbi. But Christ's disciple
loves the uppermost place indeed, but at the spiritual ban-
quet, where he may feed on the choicer morsels of spiritual
food, for, with the Apostles who sit upon twelve thrones, he
loves the chief seats, and hastes by his good works to render
himself worthy of such seats ; and he also loves salutations
made in the heavenly market-place, that is, in the heaveuly
cougregations of the primitive. But the righteous man woukl
be called Rabbi, neither by man, nor by any other, because
there is One Master of all men. Chrys. Or otherwise; Of
the foregoiug things with which He had charged the Phari-
sees, He now passes over many as of no weight, and such
as His disciples needed not to be instructed in; but that
which was the cause of ali evils, namely, ambition of the
master's seat, tliat He insists upon to instruct His dis-
ciples. Pseido-Chrys. Be not ye called Rabbi, that ye
take not to yourselves what belongs to God, And call not
othcrs Ptabbi, that ye pay not to men a divine houour. For
One is the Master of all, who instructs all men by nature.
For if man were taught by man, all men would learn that
have teachers; but seeing it is not man that teaches, but
God, many are taught, but few learn. Man cannot by
teaching impart an understanding to man, but that under-
standing which is given by God raau calls forth by scliool-
ing. HiLARY. And tliat the disciples may ever remember
Hieron that they are the children of one parent, and that by their
Heivid new birth they have passed tlie limits of their earthly origin,
15.
VER. 5 — 12. ST. MATTHEW. 775
Jerome. All men may be called brethren in affection, which
is of two kinds, general and particular. Particular, by which
all Christians are brethren ; general, by which all men being
born of one Father are bouud together by like tie of kindred.
Pseudo-Chrys. A}id call no man your Father upon earth; be-
cause in this world though man begets man, yet there is one
Father who created all men. Por we have not beginning
of life from our parents, but we have our life transmitted
through them^. Origen. But who calls no niau father upon
earth? He who in every action done as before God, says,
Our Father, ivhich art in Ueaven. Gloss. Because it was Gloss.
clear who was the Father of all, by this which was said^ '^^" "'^'^'
Which art in Heaven, He would teach them who was the
Master of a!l, and therefore repeats the sarae command con-
cerning a master, Neither be ye called masters ; for one is
your Master, even Christ. Chrys. Not that when Christ is
here said to be our Master, the Father is excluded, as neither
when God is said to be our Father, is Christ excluded, Who
is the Father of men. Jerome. It is a difficulty that the
Apostle against this command calls himself the teacher of
the Gentiles ; aud that in monasteries in their common cou-
versation, they call one another, Father. It is to be cleared
thus. It is one thing to be father or master by nature, an-
other bv sufferance. Thus when we call anv man our father,
\ve do it to shew respect to his age, not as regarding him as
the author of our being. "VYe also call men ' Master,^ from
resemblance to a real master ; and, not to u-^e tedious repe-
tition, as the One God and One Son, Avho are by nature, do
not preckide us from calling others gods and sons by adop-
tiou, so the Onc Father aud Oue Master, do not preclude us
" Tlie Catholic doetriiie is, that the of the Cntliolic faith coiisistently aud
vmn is born froin liis parents, by propa- truly, preaching tKiat the souls of men,
gation, but that the soul is immediately belure they were bieatbed into their
created by God, the human agency bodies, were nnt, nor are incorporated
beiiig but a certain disposition of mat- by any other but by God the Frainer,
ter — such that according to God'sgood Who is Creator of them as well as
pleasure, by a law which He has ap- the bodies. Ep. 15, ad Turrib. 10.
poiuled, the gift of a soul is accorded And so St. Hilary, " Every soul is the
to it. And tlius, tliough a man's soul work of God, but t!ie generation of the
cannot be called the son of his parents, flesh is come from theflesh." De Tiin.
yet that compound nature of which the x. 20. Vide also Greg. Nyss.de Anim.
soul forms part, is such. That the soul p. 934 ; Ambros.de Noe. 4: Hieion.
is immediately from God by creation is in Eccles. xii. 7.
the Calholic doctrine. St. Lto speaks
27.
776 CiOSl-KI. ACCORDING TO CHAP. XXUI.
from speaking of other fathers and masters by an abuse of
the terms. Chrys. Not only does the Lord forbid us to seek
supremacy, but would lead His liearer to the very opposite ;
He that is greatest among you shall be your servant. Origen,
Or otherwise; And if one minister tlie divine word, knowing
that it is Christ that makes it to be fruitful, such a one pro-
fesses himself a minister and not a master ; whence it follows,
He that is greatest among yov, let him be your servant. As
Christ Himself, who was in truth our Master, professed Him-
Lnlce 22, self a minister, saying, / am in the midst of you as one that
ministers. And well does He conclude this prohibition of
all vains^lorv with the words, And whosoever shall exalt him-
self shall be abased ; and he that shall humble himself shall be
exalted. Hemig. Which means that every one who thinks
highly of his own deserts, shall be hurabled before God;
and every one who humbles himself concerning his good
deeds shall be exalted with God.
13. But woe unto you, Scribes and Pharisees,
hypocrites ! for ye sliut up the kingdom of heaven
agarnst men : for ye neither go in yourselves, nei-
ther sufter ye them that are entering to go in.
Origen. Christ is truly the Son of that God Who gave
the Law ; after the example of the blessings pronounced in
the Law, did Himself pronounce the blessings of them that
are saved ; and also after the cursings of the Law, He now
sets forth a woe against sinners ; Woe unto you, Scribes and
Pharisees, hypocrites. They who allow tliat it is compatible
with goodness to utter these denunciations against sinners,
should understand that the purpose of God is the same in
the cursings of the Law. Both the cursing there and the
woe here fall upon the sinner not from Him who denounces,
but from themselves who commit the sins which are de-
nounced, and worthily bring upon themseh^es the inflictions
of God's disciphne, appointed for the turning of men to good.
So a father rebuking a son utters words of cursing, but does
not desire that he should becorae deserving of those curses,
but rather that he should turn himself from them. He adds
VER. 13. ST. MATTHEW. 777
the cause of this woe, Ye shut up the kingdom ofheaven against
men : for ye neither go in yourselves, nor svffer them that are
entering to go in. These two commandments are by nature
inseparable; because not to suffer others to enter in, is of
itself enough to keep the hinderer out. PsEuno-CHRYS. By
the kingdom of heaven is meant the Scriptures, because in
them the kingdom of heaven is lodged; the understanding
of these is the door. Or the kingdom of heaven is the bless-
edness of heaven, and the door thereof Christ, by Whom
raen enter in. The door-keepers are the Priests, to whom is
committed the word of teaching or interpreting Scripture, by
which the door of truth is opened to men. The opening of
this door is right interpretation. And observe that Tle said
not, Woe unto you, for ye open, but, for ye shut up ; the
Scriptures tlien are not shut up, though they are obscure.
OniGEN. The Pharisees and the Scribes then would neither
enter in, nor hear Him who said, By Me if any man enter in .rohii 10,9.
he shall be saved ; nor would they sufier those to enter in,
who were able to have believed through the things which
had been spoken before by the Law and the Prophets con-
cerning Christ, but shut up the door with every kind of
device to deter men from entering. Also they detracted
from His teaching, denied all prophecy concerning Hira,
and blasphemed every miracle as deceitful, or wrought by
the Devil. AU wlio in their evil conversation set an ex-
ample of sinning to the people, and who commit injustice,
offending the weak, seem to shut up the kingdom of heaven
before men. And this sin is found among the people, and
chiefiy among tlie doctors, when they teach raen what the
Guspel righteousness requires of them, but do not what they
teach. But those who both teach and live well open to raen
the kingdom of heaven, and both enter in themselves, and
invite others to enter in. Many also wili not suffer those
who are wiliing to enter into the kingdom of heaven, when
they without reason excommunicate out of jealousy others
who are better than themselves ; tlius they refuse them en-
trance, but these of sober spirit, overcoming by their patience
this tyranny, although forbidden, yet enter in and inherit the
kingdom. Also theywho with much rashness have set them-
selves to the j^rofession of teacliing before thcy liiive learned,
interlin.
778 GOSPEL AC(»RDING TO CHAP. XXIII.
and following Jewish fables, detract from those who search
out the higher things of Scripture; these do, as far as in
them lies, shut out men frora the kingdom of heaven.
14. Woe unto you, Scribes and Pharisees, liypo-
crites ! for ye devour widows' houses, and for a pre-
tence make long prayer : therefore ye shall receive
the greater damnation.
chrys. Chrys. Ncxt thc Lord rebukes them for their gluttony,
^°^; and what was the worst, that not from the rich but from
Ixxiu. .
widows they took wherewith to fill their belhes, thus bur-
dening the poverty of those whom they should have reheved.
Gloss. Gloss. Devour widows' houses, that is, your superstitions
have this only aim, namely, to make a gain of the people
that is put under you. Pseudo-Chrys. The female sex is
imprudent, as not contemplating with reason all that it sees
or hears ; and weak, as being easily turned either from bad
to good, or from good to bad. The male sex is more pru-
dent and hardy. And therefore pretenders to hohness prac-
tise most upon women, who are unable to see their hypo-
crisy, and are easily inchned to love them on the ground of
rehgion. But widows they chiefly choose to attempt; first,
because a woraan who has her husband to advise her is not
so readily deceived; and secoiidly, she has not the raeans of
giving, being in the power of her husband. The Lord then,
whilst He confounds the Jewish Priests, instructs the Chris-
tian that they shoukl not frequent widows ratlier than others,
for though their purpose may not be bad, it gives occasion
to suspicious. Chrys. The manner of this phmdering is
grievous, for they make long prayers. Every one who does
evil deserves punishment ; but he who takes occasion for
his offence from rehgion, deserves more severe punishment;
Tlierefore ye shall receive the greater damnation. Pseudo-
Chrys. First, for that ye are wicked, and then because ye
put on the cloak of sanctity. Your covetousness you dress
up in the colour of rehgion, and use God's arms in the DeviFs
service, that iniquity may be loved whil"e it is thought to be
piety. HiLARY. Or, because their observance of the kingdom
VER. 15. ST. MAITHEW. 779
of heaven proceeds hence, that they raay keep up their prac-
tice of going about to widows' houses, they shall therefore
receive the heavier judgment, as having their own sin and
the ignorance of others to answer for. Gloss. Or, because Gloss.
the servant that knew his Lord's will and did it not, shall be luU 12
beaten with many stripes. 47.
15. Woe unto you, Scribes and Pharisees, hypo-
crites ! for ye compass sea and land to make one
proselyte, and when he is made, you make him two-
fold more the child of hell than yourselves.
Chrys. This the next charge against them is, that they
are unequal to the salvation of many, seeiug they need
so much labour to bring one to.salvation ; and not only
are they shack in conversion, but destroy even those whom
they do convert, by corrupting them by example of evil
hfe. HiLARY. That they compass sea aud land signifies
that throughout the whole world they shall be enemies
of Christ's Gospel, and shall bring men under the yoke
of the Law against the justificatiou of faith. There were
proselvtes made into the Synagogue from among the Gen-
tiles, the small number of whom is here denoted by what
is said one proselyte. For after the preaching of Christ there
was no faith left in their doctrine, but whoever was gained
to the faith of the Jews became a child of helh Origen. For
all who Judaize since the comiug of the Saviour, are taught
to follow the temper of those who cried at that time, Crucify,
crucify Him. Hilary. And he becomes the child of a two-
fold punishment, because he has not obtained remission of
his Gentile sins, aud because he has joined the society of
those who persecuted Christ. Jerome. Or otherwise; The
Scribes and Pharisees compassed the whole work\ to make
proselytes of the Gentiles, that is, to raix the uncircuracised
stranger with the people of God. Pseudo-Chrys. And that
not of compassion from desire to save him whom they tauglit,
but either from covetousness, that the greater number of
worshippers might increase the nuraber of oflferings made in
sacrifice, or out of vainglory. For he vvho sinks himself in
a slough of sins, how should he be desirous to rcscue anotlier
780 GOSPEl. ACCORDI^O TO CHAP. XXTTT.
out of them? Will a nian be raore merciful to another than
to himself ? By a man's aetions therefore it may be known
whether he seeks anotlier's conversion for God's sake, or out
Greg. of vainglory. Greg. But forasmuch as hypocrites though
^""^' Q thev do ever crooked things, yet cease not to speak right
XXXI* y» **
things, and tlius by their good instructions beget sons, but
are not able to bring them up by good life, but the raoi'e
they give themselves up to worldly works, the more willingly
do they sufifer tliose whom they have begotten to work the
same. And because their hearts are hardened, these very
sons vvhom they have begotten they do not own by any
si-^-n of the affection due. Wherefore it is here said of the
liypocrites, And ivhen he is made, ye make him twofold more
Ang.cont. the chlld nf hell than yourselves. Aug. This He said not
^^"n^Q because proselytes were circumcised, but because they imi-
et cf. cont. tated the lives of those from foUowing whom He had prohi-
^ oman . j^j^gj jjjg disciples, saying, Do ye not afler their works. Two
Matt.23,3. things are observable in this command ; first, the honour
shewn to Moses' tcaching, that even wicked men when sit-
ting in his seat are compelled to teach good things ; and
that the proselyte is made a chHd of hell, not by hearing
the words of the Law, but by following their doings. And
twofold more than they for this reason, that he neglects to
fulfil what he had undertaken of his own choice, having been
not born a Jew, but of freewill become a Jew. Jerome. Or,
because before while he was a Gentile he erred in ignorance,
and was only a child of hell ; but seeing the vices of his
n)asters, and understanding that thcy destroyed in tlieir
actions what they taught in words, he returns to his vorait,
and becoming a Gentile, he is worthy of greater punisliment
as one that has deserted his cause. Pseudo-Chrys. Or,
because while he was a worshipper of idols, he observed
righteousness even because of raen; but when he became
a Jew, prompted by the example of evil teachers, he became
worse than his teachers, Chrys. For a disciple iraitates
a virtuous master, but goes beyond a vicious one. Jerome.
He is called a child of hell in the same way as one is said
to be a child of perdition, and a child of this world ; every
man is called the son of him whose works he does. Origen.
From this place we learn that there will be a difference of
VER. 16 — 22. ST. MATIHEW. 781
torment in hell, seeiug oue is here said to be singly a child
of hellj auother twofold. And we ouglit to consider here
whether it is possible that a man should be generally a child
of hell, as a Jew, suppose, or a Geutile, or whether specially
so in consequence of some particular sins ; that as a righteous
man is increased in glory by the abundauce of his rigliteous-
ness, so a sinner's punishment is increased manifold by the
uumber of his sins.
16. Woe unto you, ye blind guides, which say,
Whosoever shall swear by the teraple, it is nothing ;
but whosoever shall swear by the gold of the temple,
he is a debtor !
17. Ye fools and bhnd : for whether is greater,
the gold, or the temple that sanctifieth the gold?
18. And, Whosoever shall swear by the altar, it
is notbing ; but whosoever sweareth by the gift that
is upon it, he is guilty.
1 9. Ye fools and bhnd : for whether is greater, the
gift, or the altar that sanctifieth the gift ?
20. Whoso therefore shall swear by the altar,
sweareth by it, and by all things thereon.
21. And whoso shall swear by the temple, sweareth
by it, and by Him that dwelleth therein.
22. And he that shall swear by heaven, sweareth
by the throne of God, and by Him that sitteth
thereon.
Jerome. As by making broad phylacteries and fringes
they sought after the reputation of sauctity, and made this
again a means of gain, so now He charges them with
being teachers of wickedness by their fraudulent preteuce
of tradition. For when in any dispute or quarrel, or am-
biguous cause, one swore by the teraple, and was after-
wards convicted of falsehood, he was not held guilty. This
is what is meaut by that, Whosoever shall awear bij the
temple, it is notMug, that is, he owes nothiuf^. Biit if he liad
783 GOSPEL ACCORDING TO CHAP. XXIII.
sworn. by the gold, or by the money vvhich was offered to
the Priests in the temple, he was iramediately compelled to
pay down that by which he had sworn. Pseudo-Chrys. The
temple pertains to God's glory, and to man's spiritual sal-
vation, but the gold of the temple though it pertains to the
glory of God, yet does it more so to the delight of man, and
the profit of the Priests. The Jews then pronounced the gold
which dehghted them, and the gifts which fed them, to be
raore holy than the temple, that they miglit make men more
disposed to offer gifts, than to pour out prayers in the temple.
Whence the Lord suitably reproves them in these words.
Yet have some Christians at present an equally foolish notion.
See, they say, in any suit if one swear by God, it seems nought j
but if one swear by the Gospel, he seems to have done some
great thing. To whom we shall say in Uke manner, Ye fools
and blind ! the Sci'iptures were written because of God, God
is not because of the Scriptures. Greater therefore is God,
than what is hallowed by Him. Jerome. Again, if one swore
by the altar, none held him guilty of perjury ; but if he swore
by the gift or the victims or the other things which are offered
to God upou the altar, this they exacted most rigorously.
And all this they did not out of fear of God, but out of covet-
ousness. Thus the Lord charges them with both folly aud
fraud, inasmuch as the altar is much greater than the victims
Gloss. which are sanctified by the altar. Gloss. And lest their in-
non occ. fj^tuation should go so far, that they should affirra that the
gold was more holy than the temple, and the gift than the
altar, He argues on another ground, that in the oath which is
sworn by the temple and the altar is contained the oath by
the gold or by the gift. Origen. In like manner the custora
which the Jews had of swearing by the Heaven Ple reprobates.
For they did not, as they supposed, avoid the danger of taking
an oath by God, because, JFhoso siveareth by heaven, swear-
eth by the throne of God, and by Him that sitteth thereon.
Gloss.ord. Gloss. For whoso swears by the creature that is subject,
swears by the Divinity that rules over the creation.
Origen. Now an oath is in confirmation of somewhat that
has been spokeu. The oath here then may signify testimony of
Scripture which we produce in confirmation of that word which
we speak. So that Divine Scripture is the temple of God,
VEIl. 23, 24. Si. MATTHEW. . 783
the gold is tlie raeaning wliicli it contains. As the gold whicli
is outside the Temple is not sanctified, so all thoughts which
are witliout divine Scripture, however admirable they may
seem, are not hallowed. We ought not therefore to bring any
speculations of our own for the confirmation of doctrine, un-
less such as we can sliew are hallowed by beiug contained in
divine Scripture. The altar is the human heart, which is
the chief thiug in man. The offerings and gifts that are
hid upon the altar, are every thing which is done in the
heart, as to pray, to sing, to do ahns, to fast. Every offering
of a man then is sanctified by his heart, by which the offering
is made. There cannot therefore be a more honourable offer-
ing than the heart of raan, out of which the offering proceeds.
If then one's conscience does not smite him, he has confi-
dence towards God, not by reason of his gifts, but so to speak
because he has rightly ordered the altar of his heart. Thirdly,
we may say that over tlie temple, that is over every Scripture,
and over the altar, that is over every heart, there is a certain
meaning which is called the Heaven, the throne of God Him-
self, in which we shall be able to see the things that are re-
vealed face to face, when that which is perfect is come.
HiLARY. For since Christ is come, reliance upon the Law is
vain ; for not Christ by the Law, but the Law by Christ, is
sanctified, in whom it rests as on a seat or throne; so are
they fools and blind, -who, overlooking the sanctifier, pay
honour to the things sanctified. Aug. The temple and altar Aug.
we may also understand of Christ Himself ; the gold and the S"^;^'^^^
gifts, of the praise and sacrifice of prayer which we offer in
Him and through Him. For uot He by them, but they by
Him, are sanctified.
23. Woe unto you, Scribes and Pharisees, hypo-
crites ! for ye pay tithe of mint and anise and cum-
min, and have omitted the weightier matters of the
law, judgment, mercy, and faith : these ought ye to
have done, and not to leave the other undone.
24. Ye blind guides, which strain at a gnat, and
swallow a camel.
781 GOSPEL ACCORDING TO CHAP. XXIII.
Chrys. The Lord had said above tliat they bound heavy
burdens upon others, vvhich they themselves vvould not touch;
He novv again shevvs hovv they aimed at being correct in little
things, but neglected weighty raatters. Jerome. The Lord
had commanded, that for tlie maintenance of the Priests and
Levites, whose portion was the Lord, tithes of every thing
should be offered in the temple. Accordingly, the Pharisees
(to disraiss raystical expositions) concerned thcmselves about
this alone, that these trifling things should be paid in, but
lightly esteemed other things which vvere weighty. He
charges them then with covetousness in exacting carefully
the tithes of worthless herbs, vvhile they neglected justice in
their transactious of business, raercy to the poor, and faith
toward God, vvhich are weighty things. Pseudo-Chrys.
Or, because these covetous Priests, when any one did not
bring his tithes of the smallest thing, made it a matter of
grave reprehension ; but when one injured his neighbour or
sinned against God, they were at no pains to reprove hira,
careful only of their ovvn profit, neglecting the glory of God,
and the salvation of meu. For to observe righteousness, to
do raercy, and to have faith, these things God commanded
for His owu glory ; but the payraent of tithes He estabUshed
for the support of the Priests, so that the Priests should
minister to the people in spiritual things, and the people
supply the Priests with carnal things. Thus is it at this
time, when all are careful of their own honour, none of God'3
honour; they jealously protect their ovvn rights, but will not
bestow any pains in the service of the Church. If the people
pay not their tithes duly, they murmur; but if they see the
people in sin, they utter not a vvord against them. But
because some of the Scribes and Pharisees, to whom He is
now speaking, were of the people, it is not unsuitable to
make a difFerent interpretation ; and 'to tithe' may be used
as well of him who pays, as of him who receives, tithes. The
Scribes theu and Pharisees offered tithes of the very best
things for the purpose of displaying their righteousness; but
in their judgments they were unjust, without mercy for their
brethren, without faith for the truth.
Origen. But because it was possible that some, hearing
the Lord speak thus, might thereupon neglect paying tithes
VF.R. 25, 2G. ST. M\TTHEW. 785
of small tliings, He prudently adds, These things ovght ye
to have done, (i. e. justice, mercy, aud faith,) and noi to leave
the others undone, i. e. the tithing of mint, auise, and cum-
min. Remig. In these words the Lord shews that all the
commandments of the Law, greatest and least, are to be ful-
filled. Thej' also are refuted who give ahns of tlie fruits of
the earth, supposing that thus they cannot sin, wliereas their
alms profit tliem nothing unless they are careful to keep
themselves from sin. Htlary. And because it was much
less guilt to omit the tithing of herbs than a duty of bene-
volence, the Lord derides them, Ye blind guides, ivhich strain
out a gnat, and sivullow a camel. Jerome. The carnel I sup-
pose to mean the weighty precepts, judgmeut, mercy, aud
faith ; the gnat, the tithing of mint, anise, and cummin, and
other valueless herbs. The greater of God's commands we
sivalloiv and overlook, but shew our carelessness by a reli-
gious scrupulousness in httle things which bring profit with
thera. Origen. Or, straining out a gnat, that is, putting
from them small sins; sivalloiving a caniel, that is, comrait-
ting great sins, which He calls camels, from the size and dis-
torted shape of that animah Morally, The Scribes are those
who think nothing else contained in Scripture than the bare
letter exhibits; the Pharisees are all those who esteem thein-
selves righteous, and separate themselves from otliers, sayitig,
' Come not nigh me, for I am clean.' Mint, anise, and cuni-
niin, are the seasoning, not the substantial part of food ; as
in our life and conversatiou there are some things nccessary
to justification, as judgment, mercy, and faith; and others
which are Hke the seasoning of our actions, giving them
a flavour and sweetncss, as abstinence from laughter, fast-
iug, bending the knee, and such like. How shall they not
be judged blind who see not that it is of little avail to be
a careful dispeuser in the least things, if things of chief
raoment are neglected? These His present discourse over-
throws; not forbidding to observe the little things, but bid-
ding to keep more carefully the chief things. Greg. Or Greg.
otherwise ; The gnat stings while it hums ; the camel bows \l°'^' ''
its back to receive its load. The Jews tlien strained off the
gnat, when they prayed to have the seditious robber released
V'OL. I. 3 E
780 GOSPEL ACCORDING TO CHAP. XXIII.
to thcm ; aud tlicy swallowed the camel, wlien they sought
with shouts the death of Ilim who had voluntarily taken on
Him the burdeu of our raortality.
25. Woe unto you, Scribes and Pharisees, bypo-
crites ! for ye make clean the outside of the cup and
of the platter, but within they are full of extortion
and excess.
26. Thou blind Pharisee, cleanse first that which
is within the cup and platter, that the outside of
them may be clean also.
Jerome. In different words, but to the same purport as
before, Ile reproves the hypocrisy and dissimulation of the
Pharisees, that they shewed one face to men abroad, but
wore another at home. He means not here, that their
scrupulousness respecting the cup and the platter was of
aiiy importance, but that they aifected it to pass ofF their
sanctity upon men ; which is clear from His adding, but
inwardly ye are full of ravening and uncleanness. Pseudo-
Chrys. Or, He means that the Jews whenever they were
to enter the temple or to ofFer sacrifice, or on any festivals,
used to wash themsehxs, their clothes, and tlieir vessels, but
none cleansed himself from his sins ; but God neither com-
mends bodily cleanliness, nor condemns the contrary. But
suppose foulness of pcrson or of vessels were offensive to
God, which must become foul by being used, how much
more does He not abhor foulness of conscience, which we
may, if we will, keep ever pure ? Hilary. He therefore is
reproving those who, pursuing an ostentation of useless scni-
pulosity, neglected the discharge of useful morality. For it
is the inside of the cup that is used ; if that be foul, what
profit is it to cleanse the outside ? And therefore what is
needed is purity of the inner conscience, that those things
wliich are of the body may be clean without. Pseudo-
Chrys. This He speaks not of the cup and platter of sense,
but of that of the understanding, which may be pure before
TEK. 27, 28. ST. MATTHEW. 787
Gorl, tliough it have never touched water ; I ut if it liave
siinied, then though the water of the whole ocean and of
all rivers have washed it, it is foul and guilty before God.
Chrys. Note, that speaking of tithes He said, These ihmys
ovght ye to have done, afid not to leave the other undone : for
tithes are a kind of alms, and what wrong is it to give alras ?
Yet said He it not to enforce a legal superstition. But here,
discoursing of things clean and unclean, He does not add
this, but distinguishes and shews that external purity of
necessity follows internal ; the outside of the mp and platter
sisfnifving the bodv, the inside the soul. Origen. This dis-
course instructs us that we should hasten to become right-
eous, not to seera so. For whoso seeks to be thought so,
cleanses the outside, and has care of the things that are seen,
but neglects the heart and conscience. But he who seeks to
cleanse that which is within, that is, the thoughts, raakes by
that raeans the things without clean also. All professors of
false doctrine are cups cleansed on the outside, because of
that show of religion which they alFect, but within they are
full of extortion and guile, hurrying men into error. The
cvp is a vessel for liquids, the j^ltttter for meat. Every dis-
course then of which we spiritually drink, and all speech by
which we are fed, are vessels for meat and drink. They who
study to set forth well-wrought discourse rather than such
as is full of healthful meaning, are cups cleansed without ;
but within full of the defilement of vanity. Also the letter
of the Law and the Prophets is a cup of spiritual drink, and
a platter of necessary food. The Scribes and Pharisees seek
to make plain the outward sense; Chrisfs disciples labour
to exhibit the spiritual sense.
27. Woe unto you, Scribes and Pharisees, hypo-
crites ! for ye are like unto whited sepulchres, which
indeed appear beautiful outward, but are within full
of dead men's bones, and of all uncleanness.
28. Even so ye also outwardly appear rigliteous
unto men, but within ye are full of hypocrisy and
iniquity.
3 E 2
788 GOSPEL AeCORDING TO CHAP. XXI IT,
Origen. As above tliey are saicl to be full of extortion
and excess, so here they are full qf hypocrisy and iniquity,
ancl are likened to dead men's bones, and all uncleanness.
Pseudo-Chrys. Justly are the bodies of the righteous said
to be temples, because in the body of the righteous the soul
has dominion, as God in His temple; or because God Him-
self dwells in righteous bodies. But the bodies of sinners
are called sepulchres of the dead, because the sinner's soul
is dead in his body ; for that caunot be deemed to be aUve^
which does no spiritual or liviug act. Jerome. Sepulchres
are whitened with lime without, and decorated with marble
painted in gold and various colours, but within are full of
dead men^s bones. Thus crooked teachers who teach one
thing and do another, affect purity in their dress, and humi-
lity in their speech, but within are full of all uncleanness,
covetousness, and lust. Origen. For all feigned righteous-
ness is dead, forasmuch as it is not done for God's sake ; yea,
rather it is no righteousness at all, any more than a dead
man is a man, or an actor who represents any character is
the man whom he represents. There is therefore within
them so much of bones and uncleanness as are the good
things that they wickedly pretend to. And they seem right-
eous outwardly, not in the eyes of such as the Scripture
Ps. 82, 6. calls Gods, but of such only as die like men. Greg. But
Greg.Mor. Tjefore their strict Judge they cannot have the plea of iguo-
XXVI. 32. n -, ... „ e c
rance, lor by assuming in tlie eyes ot men every lorm oi
sanctity, they witness against themselves that they are not
ignorant how to live well. Pseudo-Chrys. But say, hypo-
crite, if it be good to be wicked, why do you not desire to
seem that which you desire to be ? For what it is shameful
to seem, that it is more shameful to be ; and what to seem
is fair, that it is fairer to be. Either therefore be what you
seem, or seem what you are.
29. Woe unto you, Scribes and Pharisees, hypo-
crites ! because ye build the tombs of the prophets,
and garnish the sepulchres of the righteous,
30. And say, If we had been in the days of our
VER. 29 — 31. ST. MATTHEW. 789
fathers, we would not have heen partakers with theni
in the blood of the prophets.
31. Wherefore ye be witnesses unto yourselves,
that ye are the children of them which killed the
prophets.
Jerome. By a most subtle syllogisra He proves tliera to
be tbe sons of murderers, wliile to gain good charaeter and
reputation with the people, tbey build tbe sepulcbres of the
Propbets wbora tbeir fatbers put to deatb. Origen. Witb-
out just cause He seems to utter denunciations against tbose
wbo build tbe sepulcbres of tbe Propbets; for so far wbat
tbey did was praisewortby ; bow tben do they deserve tbis
woe ? Chrys. He does not blame tbem for buikling tbe Chrys.
sepulcbres, but discovers tbe design witb wbicb tbey built j^""^'
tbem ; wbicb was not to honour tbe slain, but to erect to
theraselves a triurapbal raonument of tbe murder, as fearing
that in process of tirae the memory of tbis their audacious
wickedness shoukl perisb. Pseudo-Chrys. Or, tbey said
witbin tberaseh^€s, If we do good to tbe poor not raany see
it, and tben but for a moment ; were it not better to raise
buildings wbicb all raay see, not only now, but in all time to
come ? O foohsb man, what boots this posthumous memory,
if, wbere you are, you are tortured, aud wbere you are not
tbere you are praised ? Wbile He corrects tbe Jews, He
instructs tbe Christians ; for bad these tbings been spokeu
to tbe former only, they woukl bave been spoken, but not
written ; but now tbey were spoken on their account, and
written on ours. When one, besides otber good deeds, raises
sacred buildings, it is an addition to bis good works; but if
witbout any other good works, it is a passion for worldly
renown. Tbe martyrs joy not to be bonoured witb money
wbicb has caused the poor to weep. The Jews, moreover,
bave ever been adorers of saints of former times, and con-
temners, yea persecutors, of tbe living. Because they coukl
not endure the reproaches of their own Propbets, tbey
persecuted and killed tbera ; but afterwards the succeeding
generation perceived tbe error of their fatbers, and thus
in grief at tbe deatb of innocent Propbets, they buik up
790 GOSPEL ACCOKDING TO CHAP. XXIII.
monuments of them. But tliey themselves in like manuer
persecuted and put to death the Prophets of their own time,
when they rehuked them for their sins. This is what is meant,
And ye say, If we had been in tlie days of our fathers, we
would not have heen partakers with them in the blood of the
Prophets. Jerome. Though they speak not this in words,
they proclaim it by their actions, in ambitious and maguifi-
cent structures to their memory. Pseudo-Chrys. What they
thought in their hearts, that they spoke by their deeds. Christ
lays bare here the natural habit of all wicked menj eacli
readily apprehends the other's fault, but none his own ; for iu
another's case each man has an unprejudiced heart, but in
his own case it is distorted. Therefore in tlie cause of others
we can all easily be righteous judges. He only is the truly
righteous and wise who is able to judge himself. It follows,
Wherefore ye be ivitnesses unto yourselves, that you are the
children of them which killed the Prophets. Chrys. What
kind of accusation is this, to call one the son of a murderer,
who partakes not in his father's disposition? Clearlythere is
no guilt in being so ; wherefore this must be said in proof of
their resemblance in wickedness. Pseudo-Chrys. The cha-
racter of the parents is a witness to the sons; if the fiitlier
be good and the mother bad, or the reverse, the children
may follow sometimes one, sometimes the other. But wlien
both are the same, it very rarely happens that bad sons
spriug of good parents, or the reverse, though it be so some-
times. This is as a man is sometimes born out of the rule
of nature, having six fingers or no eyes.
Origen. And in the prophetic writings, the historical
sense is the body, the spiritual meaning is the soul; the
sepulchres are the letter and books themselves of Scripture.
They then who attend only to the historical meaning, honour
the bodies of the Prophets, and set in the letter as iu a se-
pulchre ; and are called Pharisees, i.e. * cut otf,' as it were
cutting oft' the soul of the Prophets from their body.
32. Fill ye up then the measure of your fatbers.
33. Ye serpents, ye generation of vipers, how can
ye escape the damnation of hell ?
VER. 33— 36. ST. MATTHEW. 791
34. Whercfore, behold, I send unto you prophets,
and wise men, and Scribes ; and some of them ye
shall kill and crucify : and some of them shall ye
scourge in your synagogues, and persecute them
from city to city :
35. That upon you may come all the rightcous
blood shed upon the earth, from the blood of right-
eous Abel unto the blood of Zacharias son of Ba-
rachias, whom ye slew between the temple and the
altar.
36. Verily I say unto you, All these things shall
come upon this generation.
Chkys. He had said against the Scribes and Phaiisees,
that they were the children of those -vrho killed the Prophets ;
now therefore He shews that they were hke them in wicked-
ness, and that that was false that they said, If we had heen iu
the days of ourfathers, we ivould not have been partakers with
them in the blood of the Prophets. Wherefore He now says,
Fill ye up the measure of your fathers. This is not a com-
mand, hut a prophecy of what is to he. Pseudo-Chrys. He
foretels, that as their fathers killed the Prophets, so they also
should kill Christ, and the Apostles, and other holy men.
As suppose you had a quarrel with some one, you might say
to your adversary, Do to me what you are about to do; but
you do not therein hid hira do it, but shew him that you are
aware of his manoeuvres. And in fact they went beyond the
measure of their fathers ; for they put to death only men,
these crucified God. But because He stooped to death of
His own free choice, He does not lay on thcm the siii of
His death, but only the death of the Apostles and other holv
men. Whence also He said, Fill up, and not Fill over ; for
a just and merciful Judge overlooks his own wrongs, and only
punishes those done to others. Origen. They fill up the
measure of their fathers' sins hy their not beheving in Christ.
And the cause of their unhehef was, that they looked only to
the letter and the hody, and would understand nothing spiri-
tual in them. Hilary. Because then they will fiil up thc
793 GOSPEL ACCOIIDING TO CHAP. XXIII.
measure of tlieir fathers' purposes, therefore are they serpents,
and an offspring of vipers. Jerome. The same had been said
by John the Baptist. Wherefore as of vipers are born vipers, so
of vour fathers vvho were murderers are vou born murderers.
Pseudo-Chrys. He calls thern offspring ofvipers, because the
nature of vipers is such that the young burst the womb of
their dam, and so corae forth ; and in like manner the Jews
condemned their fathers^ fiuding fault with their deeds. He
says, How shall ye escape the damnation of hell ? By build-
ing the tombs of the saints ? But the first step of piety is to
love holiness, the next, to love the saints ; for it is not reason-
able in him to honour the righteous, who despises righteous-
ness. The saints cannot be friends to those to whom God
is an enemy. Shall ye be saved by a mere name, because ye
seem to be among God's people ! Forasmuch as an open enemy
is better than a false friend, so is he more hateful to God, who
calls himself the servant of God, and does the commands of the
Devil. Indeed, before God he who has resolved to kill a worm
is a murderer before the deed is done, for it is the will that is
rewarded for good, or punished for evih Deeds are evidence of
the wilh God then does not require deeds on His own ac-
count that He may know how to judge, but for the sake of
other men, that they may perceive that God is righteous.
And God affords the opportunity of sin to the wicked, not
to make them sin, but to manifest tlie sinner ; and also to the
good He givcs opportunity to shevv the purpose of their will.
In this way then He gave the Scribes and Pharisees oppor-
tunity of shewing their purposes, Behold, I send unto you
Prophets, and wise men, and Scribes. Hilary. That is, the
Apostles, who, as foretelHng things to come, are Frophets; as
having knowledge of Christ, are wise men ; as understanding
the Law, are Scribes. Jeroivie. Or, as the Apostle writes to
1 Cor. 12 tlie Corinthians that there are various gifts among Christ's
disciples ; some Prophets, who foretel things to come ; some
wise men, who know when they ought to speak; others
Scribes taught in the Law; of whom Stephen was stoned,
Paul killed, Peter crucified, and the disciples of the Apostles
beaten, iii the Acts; and they persecuted them from city to
city, driving them out of Judsea, that they might go to the
Gentiles. Oeigen. Or the Scribes who are sent by Christ,
VER. 32 — 36, ST. MATTHEW. 793
are Scribes according to the Gospel, whora tlie spirit quickens
and the letter does not kill, as did the letter of the Law,
which whoso followed ran into A^ain superstitions. The
simple words of the Gospel are sufficient for salvation. But
the Scribes of the Law do yet scourge the Scribes of the
New Testament, by detracting from them in their syna-
gogues ; and the heretics also, who are spiritual Pharisees,
with their tongues murder the Christians, and persecute
them from city to city, sometimes in the body, soraetimes
also in the spirit, seeking to drive them from their own
city of the Law, the Prophets, and. the Gospel, into an-
other Gospel. Chrys. Then to shew them that they shoukl
not do this without punishment, He holds out an un-
speakable terror over thera, That upon you may coine all
the righteous blood. Eaban. That is, all the vengeance due
for the shedding of the blood of the rigliteous. Jerome.
Concerning the Abel here spoken of, there is no doubt that
it is he whom his brother Cain murdered. He is proved
to have been righteous, not only by this judgment of the
Lord, but by the passage in Genesis, which says that his
ofFerings were accepted by God. But we must enquire who
is this Zacharias, son of Barachias, because we read of many
Zachariases ; and that we might not raistake, here it is added,
whom ye sleiv hetween the temple and the altar. Some
say that it is that Zacharias who is the eleventh among the
twelve Prophets, and his father's name agrees to this, but
when he was shiin between the temple and the altar, Scrip-
ture does uot mention ; but above all, in his time there were
scarce even the ruins of the temple. Others will have it to
be Zacharias the father of John. Origen. A tradition has
come down to us, that there was one place in the temple in
which virgins were allovved to worship God, married womeu
being forbidden to stand there. And Mary, after the Saviour's
birth, going into the temple, stood to pray in this placc of
'ihe virgins. And when they who knew that she had borne
a Son were hindering her, Zacharias said, that forasmuch as
she was still a virgin, she was worthy of the place of the
virgins. Whereupon, as though he raanifestly were con-
travening the Law, he was slain there between the tcmple
and the altar by the men of that generation ; and thus this
24; 2\.
794! GOSPEL ACCORDING TO CHAP. XXIII.
word of Christ is true which He spake to those who were
standing there, ivhom ye slew^. Jerome. But as this has no
Scripture authority, it is as readily despised as offered. Others
2 ciuon. will have it to be that Zacharias who was killed by Joas,
king of Judah, between the temple and the altar, that is, iu
the court of the temple. But that Zacharias was not the
son of Barachias, but of Jehoiada the Priest. But Barachias
in our language is interpreted ' Blessed of the Lord,' so that
the righteousness of Joiada the Priest is expressed by this
Hebrew word. But in the Gospel which the Nazarenes use,
we find written ' son of Joiada' instead of son of Barachias.
Pemig. It should be enquired too how He says, to the blood
of Zacharias, since the blood of many more saints was
afterwards shed. Tliis is thus explained. Abel a keeper
of sheep was killed in the field, Zacharias a priest was
slain in the court of the temple. The Lord therefore
uames these two, because by these all holy martyrs are
denoted, both of lay and priestly order. Chrys. More-
over, He names Abel, to shew that it would be out of envy
that they would kill Christ and His disciples. He names
Zacharias, because there was a twofold resemblance in his
case, the sacred place, as well as the sacred person.
Origen. Zacharias is interpreted 'The raemory of God.
Whosoever then hastes to obhterate the memory of God,
sceras to those to whora he gives offence to shed the blood
of Zacharias the son of Barachias. For it is by the blessing
of God that we retain the memory of God. Also the raemory
of God is slain by the wicked, when the Temple of God is
polluted by the lustful, and His altar defiled by the careless-
ness of prayers. Abel is iuterpreted ' mouruing.^ He then
who does not receive that, Blessed are they that mourn, sheds
the blood of Abel, that is, puts away the truth of wholesome
TOOurning. Some also shed, as it were, the blood of the
Scriptures by puttiug aside their truth; for all Scripture, if
it is not understood according to its truth, is dead. Chrys.
° Tliis tiaditioii is meiitioned also racter from some apocryplial books,
by Cyril A.? adv. Aiithrop. 27. and but sets it aside and adopts the intcr-
rseudo-Basil, Hom.de Sanct. Christ. pretation given in the text. The niur-
Gen. 5. Theopliylact (in loc.) and der of Zacharias, father of Jolin thc
Eiithymius who niention it, probably Baptist, is related in the apocryphal
derived it iVoni Origen. Jeronie (iu rrotevangeliuni of S. Janies, c. 'lo,
Joc.) gives another of Llic same cha- but ascribed to a ditfcrcnt cause.
VER. 32 36. ST. MATTHEW, 795
And to take away all excuse from them tliat tliey miglit iiot
say, Because you sent them to the Gentiles thereat were we
offended, He foretels that His disciples should be sent to
them, and it is of their punishment that He adds, Verihj I
say unto you, All these tldngs shall come upon this generation.
Gloss. He means not only those there present, but the whole Gloss oid
generation before and after, for all were one city and one
body of the Devil. Jerome. The rule of the Scriptures is
only to know two generations, one of good the otlier of bad.
Of the generation of the good it is said, The generation ofps. 112,
the 7'ighteous shall be blessed. And of tlie bad it is said *
in the present passage, Generation of vipers. These then,
because they did against the Apostles like things as Cain
and Joas, are de&cribed as of one generation. Chrys. Other-
wise ; Because He delayed the punishment of hell which
He had threatened them with, He pronounces against them
threats of present evil, saying, All these things shall come
upon this generation. Pseudo-Chrys. As all the good things
which had been merited by all the saints in each generation
since the foundation of the world were bestowed upon that
last generation which received Christ; so all the evil that
all the wicked in every generation from the foundation of
the world had deserved to sufFer, came upon that last genera-
tion of the Jews which rejected Christ. Or thus ; As all the
righteous of former saints, yea, of all the saints, could uot merit
that so great grace as was given to men in Christ ; so the
sins of all the vvicked could not deserve so much evil as came
upon the Jews, that they should suffer such things as these
suffered from the Romans, and that in after time every gene-
ration of them to the end of the world should be cast off from
God, and be made a mock by all the Gentiles. For what
is there worse than to reject and in such sort to put to de;ith
the Son coniing in raercy and lowliness ! Orthus; Nations
and states when they sin are not thereupon immediately
punished by God, but He waits for many generations; but
when He sees fit to destroy that state or nation, He then
seems to visit upon them the sins of all former generations,
and one generation sufFers the accuniulation of all that
former generations have deserved. Thus this generatiou of
the Jews seems to have been puuished for their fathers; but
796 GOSPEL ACCORDING TO CHAP. XXIII.
in truth tliey suffered not for otherSj but on their own
account. Chkys. For he who having seen many sinuing
yet remains uncorrected, but rather does the same or worse,
is obnoxious to heavier punishment.
37. O Jerusalem, Jerusalem, thou that killest the
prophets, and stonest them which are sent unto thee,
how often would I have gathered thy children toge-
ther, even as a hen gathereth her chickens under her
wings, and ye would not !
38. Behold, your house is left unto you desolate.
39. For I say unto you, Ye shall not see Me hence-
forth, till ye shall say, Blessed is He that cometh in
the name of the Lord.
Chrys. The Lord next turns to address the citv, desirins
to instruct His hearers thereby. Jerusalem, Jerusalem :
this repetition of the name is a mark of compassion and
intense love. Jerome. By Jerusalem He raeans not the
stones and buildings, but the dwellers tliere, over whom He
laments with the feehng of a Father. Pseudo-Chrys. Fore-
seeing the destruction of the city, and the blow it would
receive from the Romans, He called to mind the blood of the
saints which had been, and should yet be, shed in it. Thou
killedst Esaias who was sent unto thee, and stonedst my
servant Jeremias ; thou dashedst out the brains of Ezechiel
by dragging him over stones ; how shalt tiiou be saved,
which wilt not suffer a physician to come nigh thee? And
He said not, Didst kill and stone ; but, Killest, and Stonest ;
that is, Tliis is a commou and natural practice with thee,
to kill and stone the saiuts. She did to the Apostles the
same things wiiich she had once done to the Prophets.
Chrys. Having thus addressed her, and spoken of her
cruel murders, He said, as justifying Himself, Hoiv often
ivould I have gathered thy chlldren together ! as much
as to say, Notwithstanding, these thy murders have not
aHenated Me from thee, but I would have taken thee
to Me, not once or twice, but many times. The strength
VER. 37 — 39. ST, MATTHEW. 797
of IJis afFection He shews by the comparison of a hen. Aug. Augr.
This species has the greatest affection for its brood, insomuch ^"^1^36,
that when they are sick the mother sickeus also ; and what
you will hardly find in any other animal, it will fight against
the kite, protecting its young with its wings. In like man-
ner our mother, the Wisdom of God, sickened as it were in
the putting on the flesh, accordiug to that of the Apostle,
Tfie weakness of God is stronger than men, protects our weak- 1 Cor.
ness, and resists the Devil that he shoukl not make us his ' ""^*
prey. Origen. He calls them children of Jerusalem, just
as we call each generation of citizens the sons of the pre-
ceding generation. And He says, IIoiv often, though it is
weli known that once only did He teach the Jews in the
body, because Christ was ever present in JNIoses, aud in the
ProphetSj and in the Angels, ministering to human salva-
tion in every generation. Whosoever shall not liave been
gathered in by Him shall be judged, as though he had re-
fused to be gathered in. E,aban. Let heretics then cease Raban.
to assign to Christ a begiuning from the Yirgin ; let them "°" ^^'^'
leave off to preach one God of the Law aud another of the
Prophets. Auo. AYliere is that omnipotence, by the which Auo'.
He did whatsoever pleased Him both in heaven and in earth, "'^ ''
if Ile woukl have gathered the children of Jerusalem and
did not ? Was it not that she would not that her children
should be gathered by Him, and yet He did, notwithstand-
ing, gather those of her children whom He would ? Chrys.
Then He threatens the punishment of which they were ever
in fear, to wit, the overthrow of the city and temple, saying,
Behokl, your house is left unto you desolate. Pseudo-Chrys.
As the body, when tlie spirit departs, first becomes cold,
and then decays and decomposes ; so also your temple, when
God's Spirit shall have withdrawn, shall be first fiUed with
strife and anarchy, and after shall come to ruin.
Origen. In like manner to all such as would not be
gathered under His wings Christ speaks this threat; Be-
hold, your house is left unto you desolate ; i. e. your soul and
your body. But if any one of you will not be gathered
under the wings of Christ, from the very time when he
shall have refused to be so gathered, (by a raental ratlier
than a bodily act,) he shall no more see the beauty of the
798 GOSPEL ACCOrvDING TO ST. MATTHEW. CHAP. XXITI.
worrl, till repcnting of his evil purpose he shall say, Blessed
is Jle that cometh in the name of the Lord. And the word
of the Lord then comes with a blessing upon a man's heart,
when one is turned to God. Jerome. I say unto you, Ye
sliaJl not see Me, b^c. That is to say, Unless ye shall do
penitence, and shall confess that I am He of whom the
Prophets have spoken, the Son of the Almighty Father, ye
shall not see My face. Thus the Jcws have a timc allowed
for their repentance. Let them confess Him blessed who
cometh in the name of the Lord, and they shall then behold
Chrisfs face. Chrys. Otherwise; In this He covertly al-
ludes to His second coming, when surely they shall worship
Him. Ilencejorth, means from the time of His crucifixion.
CHAP. XXIV.
1. And Jesus went out, aiid departed from tlie
tcmple : and His disciples camc to Him for to shew
Flim the buildings of the temple.
2. And Jesus said unto them, See ye not all thcse
things ? verily I say unto you, There shall not be
left here one stone upon another, that shall not be
thrown down.
Ortgen. Christ, when He had foretold all that shonld
come upon Jerusalem, went forth out of the temple, He, wlio
while He was in it, had upheld the temple that it should not
fall. And so each man, being the temple of God by reason
of the Spirit of God dwelling in liim, is himself the cause of
his being deserted, that Christ should depart from liim. It
is worthy of note how they shew Him the buildings of the
temple, as though He had never seen tbera. We reply, that
when Christ had foretold the destruction that should come
upon the temple, His disciples were amazed at the thought
that so magnificent buildings should be utterly ruined, and
therefore they shew them to Ilim to move Him to pity, that
He would not do what He had threatened. And because
the constitution of human nature is wonderful, being made
the temple of God, the disciples and the rest of the saints
confessing the wonderful working of God in respect of the
forming of men, intercede before the face of Christ, that Ile
would not forsake the human race for their sins. Raban.
The historical sense is clear, that in the forty-second year
after the Lord's passion, the city and temple were over-
thrown under the Roman Emperors Vespasian and Titus.
Remig. So it was ordained of God, that as soon as the hght
of grace was revealed, the teraple witli its ceremonies should
be taken out of the way, lest any weakling in the faith, be-
800 GOSPEL ACCORDING TO CHAP. XXIV.
holding all the things instituted of the Lord and hallowed
by the Prophets yet abiding, might be gradually drawn away
Chiys. from the purity of the faith to a earnal Judaisra. Chrys.
Hom. jjq^ means He this, that one stone shall not be left upon an-
Jxxv. ' '
other 7 Either as conveying the notion of its utter overthrow ;
or with respect to the place in which it stood, for its parts
were broken up to its very foundations. But I would add,
that, after the fate it underwent, the most captious might be
satisfied that its very fragments have perished.
Jerome. Figuratively ; When the Lord departed from the
temple, all the buildings of the Law and the structure of
the Commandments were so overthrown, that none of thera
could be fulfilled by the Jews, but, the Head being taken
away, all the parts were at war among themselves. Origen.
Every man also^ who, by taking into Hira the word of God,
is become a temple, if after sinning he yet retains in part
the traces of faith and religion, his temple is in part de-
stroyed, and in part standing. But he who after sin has no
regard for himself is gradually alienated, until he has alto-
gether forsaken the living God, and so one stone is not lejt
upon another of God's comraandraents, which he has not
thrown doivn.
3. And as He sat upon the Mount of Olives, the
disciples came unto Him privately, saying, Tell us,
when shall these things be ? and what shall be the
sign of Thy coming, and of the end of the world ?
4. And Jesus answered and said unto them, Take
heed that no man deceive you.
5. For many shall come in My name, saying, I am
Christ ; and shall deceive many.
Remig. The Lord continuing His walk arrives at Mount
Olivet, having by the way foretold the destruction of the
temple to those disciples who had shewn and commended
the buildings. When they had reached the INIount they
came to Him, asking Hira further of this. Chrys. They
asked Hira in private, because they were great things about
which they were going to ask Hira. They wished to know the
VER. 3 — 5. ST. MATTHEW. 801
day of His coming, for the vehcment desire tliey had to see
Ilis glory. Jekome. They ask Him three thiugs. First,
The time of the destruction of Jerusalera, saying, Tell us
ivhen shall these thinys be? Secondly, The time of Chrisfs
coming, saying, And ivhat shaJl be the sign of Thy coming?
Thirdly, The time of the consummation of this world, saying,
And of the end of the ivorld? Chrys. Luke speaks of one
enquiry, that concerning Jerusalem, as though the disciples
supposed that Christ's coming should be then, aud the end
of the world should be when Jerusalem should be destroyed.
Whereas Mark does not state them all to have asked con-
cerning the destruction of Jerusalem, but Peter, James, John,
and Andrew, as having more bold and free speech with Christ.
Origen. I think Mount Olivet to be a mystery of the Churcli
out of the Gentiles. E-emig. For Mount Olivet has no un-
fruitful trees, but olives, which supply light to dispel darkness,
which give rest to the weary, health to the sick. And sitting
011 Mount Olivet over against the temple, the Lord discourses
of its destruction, and the destruction of the Jewish nation,
that even by His clioice of a situation He might shew, that
abiding still in the Church He condemns the pride of the
wicked. Origen. For the husbandman dwelHng on Mount
Olivet is the word of God confirmed in the Church, that is,
Christ, who ever grafts the branches of tlie wild olive on the
good olive tree of the Fathers. They who have confi-
dence before Christ, seek to learn the sign of the coming
of Christ, and of the consummation of this world. And
the coming of the Word into the soul is of two sorts. The
first is that foolish preachiug concerning Christ, when we
preach that Christ was born and crucified; the second its
coming in perfect men, concerning which it is said, We l Cor. 2,0.
speak wisdom among them that are perfect ; and to this se-
cond coming is added the end of the world in the perfect
man to whom the world is crucified. Hilary. Aud be-
cause the questions of the disciples are threefold, they
are separated by difFerent times and meanings. That con-
cerning the destruction of the city is first answered, and is
then confirmed by truth of doctrine, that no seducer miglit
prevail with the ignorant. Chrys. His first answer is nei-
ther coucerniug the destruction of Jerusalem^ nor couceruiug
VOL. i. 3 F
802 GOSPEL ACCORDING TO CHAP. XXIV.
His second coming, but concerning the evils which were
to be immediately encountered. Jerome. One of them of
whom He speaks was Simon of Samaria, of whom we read
in the Acts of the Apostles, that he gave himself out to be
the great Power, leaving these things written in his works**
among others, I am the Word of God, I am the Almighty,
I am all things of God. The Apostle John also in his
1 John Epistle, Ye have heard that Antichrist shall come ; even
' ' now there are many Antichrists. I suppose all heresiarchs
to be Antichrists, and under the name of Christ to teach
those things which are contrary to Christ. No wonder if
we see some led away by such teachers, when the Lord has
said, And shall deceive many. Origen, They that are de-
Mat. 7, 13, ceived are many, because ivide is the gate that leadeth to
destruction, and many there be ivhich go in thereat. This
one thing is enough to detect the Antichrists and seducers
that they shall say, / am Christ, which Christ Himself is
no where read to have said : for the works of God, and the
word which He taught, and His power, were enough to
produce belief that He is Christ. For every discourse which
professes to expound Scripture faithfully, and has not the
truth, is Antichrist, For the truth is Christ, that which
feigns itself to be the truth is Antichrist. So also all virtues
are Clirist, all that feigns itself to be virtue is Antichrist ; for
Christ has in Himself in truth all manner of good for the
edification of men, but the devil has forged resemblances
of the same for the deceiving of the saints. We have need
therefore of God to help us, that none deceive us, neither
word nor power, It is a bad thing to find any one erring
in his course of life; but I esteem it much worse not to
think according to the most true rule of Scripture.
6. And ye shall hear of wars and rumours of wars :
see that ye be not troubled : for all these things must
come to pass, but the end is not yet.
•* "The followers of Simon and Cleo- stoJ. Const. The author of the Trea-
bius compose books in the name of tise De Dtvinis Nnmin. also mentions
Christ and His disciples, which they " Simon's Controversial Discourses."
eirculate, and so deceive men." Apo- Vallarsi.
VER. G — 8. ST. JL^TTHEW. 803
7. For nation shall rise against nation, and king-
dom against kingdom : and there shall be famines,
and pestilences, and earthquakes, in divers places.
8. All these are the beginning of sorrows.
AuG. To this eiiquiry of the disciples the Lord malces Aug. Ep.
auswer, declaring all things which were to come to pass from ' "^'
that time forwards, whether relating to the destruction of
Jerusalem, which had given occasion to their enquiry; or
to His coming through the Church, in which He ceases
not to come to the end of time ; for He is acknowledged as
coming among His own, while new members are daily born
to Him ; or relating to the end itself whea He shall appear
to judge the quick and the dead. When then He describes
the signs which shall attend these three events, we must
carefully consider which signs belong to which events, lest
perchance we refer to one that which belongs to another.
Chrys. Here He speaks of the battles which should be
fought at .Terusalem; when He says, Ye shall hear wars,
and rumours of wars. Origen. To hear the shouts raised
in the battles, is to hear ivars ; to hear rumours of ivars, is
to hear accounts of wars waged afar off. Chrys. And because
this might alarm the disciples, He continues, See that ye be
not troubled. And because they supposed that the end of
tbe world would follow immediately after the war in which
Jerusalem should be destroyed, He corrects their suspi-
cions concerning this, These things must come to pass, but
the end is not yet. Jerome. That is, Think not that the
day of judgment is at hand, but that it is reserved against
another time ; the sign of which is plainly put in what follows,
For nation shall rise against nation, and kingdoni against
kingdom. Raban. ^ Or, this is a warning to the Apostles not
to flee from Jerusalem and Judsea in terror of these things,
when they should begin to come upou them ; because the
end was not immediately, but the desolation of the province,
and the destruction of the city and temple should not come
till the fortieth year. And we know that most grievous woes,
^ From this to v. 36. the commentary of Rabanus is wanting in the printed
edition. See Pref.
3 f2
804 GOSPEL ACCORDING TO CHAP. XXIV,
which spread over tlie whole province, fell out to the very
letter. Chrys. And to shew that He also should fight
against the Jews, He tells them uot only of wars, but of
calamities inflicted by Providence, And ihere shall be pesti-
lences, andfamines, and earthquakes in divers places. Raban.
Natio?i shall rise against nation, shews the disquietude of
men's minds ; pestilences, the affliction of their bodies ;
famines, the barrenness of the soil; earthqiiakes in divers
places, wrath from heaven above. Chkys. And these things
shall not happen accorcling to the order of nature before
established among men, but shall come of wrath from heaven,
and therefore He said not that they should come only, or
come suddenly, but adds significantly, These all are the be-
ginnings of troubles, that is, of the Jewish troubles. Origen.
Or otherwise ; As the body sickens before the death of the
man, so it must needs be that before the consummation of
this workl the earth should be shaken, as though it were
palsied, with frequent earthquakes, the air should gather
a deadly quality and become pestilential, and that the vital
energy of the soil should fail, and its fruits wither. And by
consequence ot this scarcity, men are stirred up to robbery
and war, But because war and strife arise sometimes from
covetousness, and sometimes from desire of power and empty
glorv, of these which shall happen before the end of the
world a yet deeper cause shall be assignable. For as Christ's
coming brought through His divine power peace to divers
natious, so it shall be on the other hand, that when iniquity
shall abound, the love of many shall wax cold, and God
and His Christ shall desert them ; wars shall be again when
actions which beget wars are not hindered by holiness ; and
hostile powers when they are not restrained by the Saints
and by Christ shall work unchecked in the hearts of meu,
stirring up nation against nation, and kingdom against king-
dom. But if, as some will have it, famine and pestilence
are from the Angels of Satan, these shall then gather might
from opposite powers, when the salt of the earth, and the
lights of the workl, Chrisfs disciples, shall be no longer,
1 Kings destroying those things which the malice of dsemons hatches.
Jer. 14. Ofttimes in Israel famines and pestilences were caused by
\T^\1 ^' siuj and removed by the prayers of the Saints. Well is that
VPR. 9 — 1-1,. ST. MATTHEW. 805
said, In divers places, for God will not destroy tlie wliole
race of men at once, but judging them in portions, He gives
opportunity of repentance. But if some stop be not put to
these evils in their commencement, they will progress to
worse, as it follows, These all are the heginnings of sorrows,
that is, sorrows comnion to the whole world, and those
which are to come upon the wicked who shall be tormented
in raost sharp pains.
Jerome. Figuratively ; Kiugdom rising against kingdom
and pestilence of that discourse which spreadeth as a
plague-spot, and hunger of hearing the word of God, and
eommotion throughout the earth, and separation from the
true faith, may be rather understood of the heretics, who
fightiug among themselves give the victory to the Church.
Origen. This must come to pass before we can see the
perfection of that wisdom which is in Christ ; but not yet
shall be that end which we seek, for a peaceful end is far
from those men. Jerome. These all are the beyinnings of
sorrows, is better understood of pains of labour, as it were
the conception of the coming of Antichrist, and not of
the birth.
9. Then shall they deliver you up to be afflicted,
and shall kill you : and ye shall be hated of all
nations for My name's sake.
10. And then shall many be ofFended, and shall
betray one another, and shall hate one another.
1 1 . And many false prophets shall rise, and shall
deceive many.
12. And because iniquity shall abound, the love
of many shall wax cold.
13. But he that shall endure unto the end, the
same shall be saved.
14. And this Gospel of the kingdom shall be
preached in all the world for a witness unto all
nations ; and then shall the end come.
Raban. For what desert so manj'- evils are to bc brought
806 GOSPEL ACCORDING TO CHAP. XXIV.
upon Jerusalem, and tlie wliole Jewish proviuce the Lord
shewSj when He adds, Then shall they deliver you up, ^c.
Chrys. Or otherwise ; The disciples when they heard these
things which were spoken of Jerusalem might suppose that
they should be beyond reach of harra, as though what they
uow heard was the sufiferings of others, while they themselves
should meet with nothing but prosperous times, He there-
fore announces the grievous things which should befal them,
putting them in fear for themselves. First He had bid them
be on their guard against the arts of false teachers, He now
foretels to them the violence of tyrants. In good seasou He
thus introduces their own woes, as here they will receive
consolation from the common calamities ; and H'e held out
to them not this comfort only, but also that of the cause
for which they should suffer, shewing that it was for His
name's sake, And ye shall be hated of all menfor My name's
sake. Origen. But how should the people of Christ be
liated by the nations who dwelt in the uttermost parts of the
earth ? But one may perhaps say, that in this place all is
put hyperbolically for many. But this that He says, Then
shall they deliver you, presents some difficulty ; for before
these things the Christians were delivered to tribulatiou.
To this it may be answered, that at that time the Christians
shall be more delivered to tribulation than ever. And per-
sons in any misfortune love to examine into the origin of
them, and to talk about them. Hence when the worship
of the Gods shall be almost deserted by reason of the multi-
tude of Christians, it will be said that that is the cause of the
wars, and famines, and pestilences ; and of the earthquakes
also they will say that the Christians are the cause, whence
the persecution of the Churches. Chrys. Having naraed
two sources of opposition, that from seducers, and that from
enemies, He adds a third, that from false brethren ; And
then shall many be offended, and shall betray one unother,
and shall hate one another. See Paul bewailing these same
2 Cor. things, Without were fightings, within ivere fears ; and in
'^' another place; In perils among false brethren, of whom
11,26. he ssiys, Such are false Apostles, deceitful ivorkers. Remig.
V. 13. As the capture of Jerusalem approached, many rose up,
calling themselves Christians, and deceived many ; such
VER. 9 — 14. ST. MATTHEW. 807
Paul calls false breihren, John Antichrists. Hilary. Such
was Nicolaus, one of the seven deacons, who led astray
many by his pretences. And Simon Magus who, armed
with diabohc works and words, perverted many by false
miracles. Chrys. And He adds, what is still more cruel,
that such false Prophets shall have no alleviation in charity;
Because iniquity shall abound, the love of ^nany shall wax
cold. Remig. That is, true love towards God and our
neighbour, in proportion as each surrenders himself to in-
iquity, in that proportion will the flame of charity in his
heart be extinguished. Jerome. Observe, He says, the
love of many, not ' of all/ for in the Apostles, and those
like them, love would continue, as Paul speaks, Who shall Rom.
separate us froni the love of Christ ? Remig. Whoso shall ^' ^^'
endure unto the end, i.e. to the end of his life ; for whoso
to the end of his life shall persevere in the confession of the
name of Christ, and in love, he shall be saved. Chrys.
Then that they should not say, How then shall we live among
so many evils ? He promises not only that they should live,
but that they should teach every where. And this Gospel
of the kingdom shall he preached in all the world. Kemig.
For the Lord knew that the hearts of the disciples would
be made sad by the destruction of Jerusalem, and overthrow
of their nation, and He therefore comforts them with a
proraise that more of the Gentiles should believe than of
the Jews should perish. Chrys. That before the takiiig of
Jerusalem the Gospel was preached every where, hear what
Paul says, Their sound is gone out into all the earth ; and Rom.
see himself travelling from Jcrusalem into Spain. And if '
one had so large a province, think hovv much all must have
done. Whence writing to certain, he says of the Gospel,
It bears fruit, and increases in every creatare under heaven. Col. l, 6.
And this is the strongest proof of Chrisfs power, that in
thirty years or a little more, the word of the Gospel filled
the ends of the world. Though the Gospel was preached
every where, yet all did not believe, whence He adds, For
a witness unto all nations, in accusation, that is, of such as
believe not, they who have beHeved bearing witness against
them that believed not, and condemning them. And iu fit
season did Jerusalem fall, nainely, after the Gospel had beeu
preached throughout tlie world ; as it follows^ And thtn
808 GOSPEL ACCORDING TO CHAP. XXIV.
shall the consummation come, i.e. tlie end of Jerusalem.
For they who have seen Christ's power shiuing forth every
where, and in brief space spread over the whole world, what
mercy did they deserve when they continued still in ingrati-
tude ? Remig. But the whole passage might be referred
to the end of the world. For then shall many be offended,
and depart from the faith, when they see the numbers and
wealth of the wicked, and the miracles of Antichrist, and
they shall persecute their brethren; and Antichrist shall
send false Prophets, who shall deceive many ; iniquity shall
abound, because the number of the wicked shall be increased ;
and love shall wax cold, because the number of the good
shall dimiuish. Jerome. And the sign of the Lord's second
coming is, that the Gospel shall be preached in all the
world, so that all may be without excuse. Origen. And
that, Ye shall be hated of all men for My name's sake, might
be then applied thus; That indeed at this time all natious
are conspired together against the Christiaus, but that when
the things foretold by Christ shall have come to pass, then
there shall be persecutions, not as before in phices, but every
Au?. Ep. where against the people of God. Aug. But that this preach-
jfj9. 46. ijjg ^^g Gospel of the kinydom in all the world was accom-
plished by the Apostles, we have not any certain evideuce,
to prove. There are numberless barbarous nations in Africa,
among whom the Gospel is not even yet preached, as it is easy
to learn from the prisouers who are brought from thence.
But it cannot be said that these have no part in the promise
of God. For God promised with au oath not the Romans
only, but all nations to the seed of Abraham. But iu what-
ever uation there is yet no Church established, it must needs
be that there should be one, not that all the people should
beHeve; for how theu shoidd that be fulfilled, Te shall be
hated of all nations for My name's sake, unless there be iu
all natious those who hate and those who are hated ? That
preaching therefore was not accomplished by the Apostles,
while as yet there were nations araong whom it had not
begun to be fulfilled. The words of the Apostle also, Their
sound hath gone out into all the world, though expressed
as of time past, are meaut to apply to something future, not
r.s. ifl, 4. yet completed; as the Prophet, whose words he quotes,
said that the Gospel bore fruit and grew iu tlie whole woild.
VER. 9 14. ST. MATTHEVV. 809
to shew thereby to what extent its growth shoukl come.
If then we know not when it shall be that the whole world
shall be fiUed with the Gospel, undoubtedly we know not
when the end shall be ; but it shall not be before such time.
Okigex. When every nation shall have heard the preaching
of the Gospel, then shall come tlie end of the world. For
at this time there are many natious, not of barbarians only,
but of our own^ who have uot yet heard the word of Chris-
tianity. Gloss. "^ But it is possible to maintain both appli- Gloss,
cations of the passage, if only we will take this diffusion of "°" ^^'^'
Gospel preaching in a double sense. If we understand it
of fruit produced by the preaching, and the foundation in
every nation of a Church of believers in Christ, as Augustine
(in the passage above quoted) expounds it, then it is a sign
which ought to precede the end of the world, and which did
not precede the destruction of Jerusalem. But if we under-
staud it of the fame of their preaching, then it was accom-
plished before the destruction of Jerusalem, when Chrisfs
disciples had been dispersed over the four quarters of the earth.
Whence Jerome says, I do not suppose that there remained Hieron.
any nation which knew not the name of Christ ; for where "^ ^°^'
preacher had never been, some notion of the faith must have
been communicated by neighbouring nations.
Okigen. MoralLy; He who shall see that glorious second
coming of the word of God into his soul, must needs suffer
iu proportion to the measure of his proficiency assaults of
opposing influences, aud Christ in him must be hated by
all, not only by the nations literally uuderstood, but by tlie
nations of spiritual vices. And in such enquiries there will
be few who shall reach the truth with any fulness, the more
part shall be oftended and fall therefrom, betraying and
accusing one another because of their disagreement respect-
iiig doctrines, Avhich shall give rise to a mutual hatred. Also
there shall be many setting forth uusound words concerning
things to come, and interpreting the Prophets in a manner
iii which they ought not; these are the false Prophets who
shall deceive many, and who shall cause to wax cokl that
fervour of love which was before iu the simplicity of the
'^ This Gloss appears to be a note of the takiiigof Jerusalem. cf. Iren. Htercs.
S. Thoinas, iii confirmation of tlie view i. 2 and 3.
ot S. (Jiiiysostoiii, which rcfers this to
810 GOSPEL ACCORDING TO CHAP. XXIV.
faith. But he who can abifle firmly in the Apostolic tradi-
tion, he shall be saved; and the Gospel being preached to
the minds of all shall be for a testimony to all nations, that
is, to all thc unbeheving thoughts of the soul.
*
15. When ye therefore shall see the abomination
of desolation, spoken of by Daniel the prophet, stand
in the holy place, (vvhoso readeth, let him understand :)
16. Then let them which be in Judeea flee into the
mountains :
17. Let him which is on the housetop not come
down to take any thing out of his house.
18. Neither let him which is in the field return
back to take his clothes.
19. And woe unto them that are with cliild, and
to them that give suck in those days !
20. But pray ye that your flight be not in the
winter, neither on the sabbath day :
21. For then shall be great tribulation, such as
was not since the beginning of the world to this time,
no, nor ever shall be.
22. And except those days should be shortened,
there should no flesh be saved : but for the elect's
sake tiiose days shall be shortened.
Chrys. As above He had obscurely intimated the end of
Jerusalem ; He now proceeds to a more plain announcement
of it, citing a prophecy which should make them believe it.
Jerome. Thatj Let him that readeth understand, is said to
call us to tiie mystic understanding of the place. What we
Dmi. 9, read in Daniel is this ; And in the midst of ihe week the
LXX*^' sac7-ifice and the oblation shall be taken aivay, and in the
temple shall be the abomination of desolations until the con-
summation of the iime, and consummation shall be given
Aiig. Ep. upon the desolate. Aug. Luke, in order to shew that the
abomination of desolation foretold by Daniel had reference
to the time of the siege of Jerusalem, repeats these worJs
iS9.31.
VER. 15 22. ST. MATTHEW. 811
of ovu' Lord, When ye shall see Jerusalem encompassed hy Luke 21,
90
armies, then knoio ye that its desolation draioeth nigh. Pseudo-
Chrys. Whence I tliink tliat by the abomination of deso-
lation, He meaus the army by which the city of the holy
Jerusalem was desolated, Jerome. Or it may be understood
of the statue of Csosar, which Pilate set up in the temple ;
or of the equestrian statue of Adrian, which stood to the
present time in the very Iloly of HoUes. For, according to
the Old Scripture, an idol is called ' aboraination ;' of desola-
tion is added, because the idol was set up in the desolated
and deserted teraple. Chrys. Or because he who desolated
the city and the temple placed his statue there. He says,
When ye shaJl see, because these tliings were to happen
while some of them were yet alive. Wherein admire Chrisfs
power, and the courage of the disciples, who preached through
those times in which all things Jewish were the object of
attack. The Apostles, being Jews, introduced new laws in
opposition to the Roman authority. The Romans conquered
countless thousands of Jews, but could not overcome twelve
unarraed unprotected raen. But because it had often hap- Chrys.
pened to the Jews to be recovered in very desperate circura- ixx"i.
stances, as in the times of Sennacherib and Antiochus, that
no man might look for any such event now, He gave com-
mand to His disciples to fly, saying, Then let them lohich
are in Judcea flee to the mountains. Remig. And this we
know was so done when the fall of Jerusalem drew near;
for on the approach of the Roman army, all the Christians
in the province, warued, as ecclesiastical historv tells us Euseb.
miraculously from heaven, withdrew, and passing the Jordan, -^ ^*
took refuge in the city of Pella ; and under the protection of
that King Agrippa, of whom we read in the Acts of the
Apostles, they continued some time ; but Agrippa himself
with the Jews whom he governed, was subjected to the
dominion of the Romans. Chrys. Then to shew how inevi-
table the evils that should come upon the Jews, and how
iufinite their calamity, He adds, And let him lohich is on
the housetop, not come doion to tahe any thing out of his
house, for it was better to be saved, and to lose his clotlies,
than to put on a garment and perish ; and of hira who is
in the field He savs the same. For if those who are in the
812 GOSPEL ACCORDTNG TO CHAP. XXIV.
city fly from it, little need is there for those who are abroad
to return to the city. But it is easy to despise money, and
not hard to provide other raiment; but how can one avoid
natural circumstances ? How can a woman with child be
made active for flight, or how can she that gives suck desert
the child she has brought forth ? PFoe, therefore, to them that
are with child, and to them that give suck in those days ;
to the one, because they are encumbered, and cannot easily
fly, bearing about the burden of the worab ; to the other,
because they are held by compassion for their children, and
cannot save with them those whom they are suclding. Origen.
Or because that will not be a time of shewing pity, neither
upon them who are with child, nor upon them who are
suckling, nor upou their infants. And as speaking to Jews
who thought they might travel no more upou the sabbath
than a sabbath-day's jom-ney, He adds, But pray ye that
your flight be not in the winter, neither on the sabbath.
Jerome. Because in the one the severity of the cold pre-
vents your flight to the deserts, and your lurking in moun-
tains and wilds ; iu the other, you must either transgress the
Law, if you will fly, or encounter instaut death if you will
stay, Chrys. Note how this speech is directed against
the Jews; for when these things were done by Vespasian,
the Apostles could neither observe the sabbath nor fly,
seeing most of them were already dead, and those who
survived were living in distant countries. And why they
should pray for this He adds a reason, For then shall be
great tribulation, such as was not since the beginning of
AiicT. Ep. the ivovld to this time, no, nor shall he. Auo. In Luke it
Luke 21 ^^ ^^^^ read, There shall be great distress upon the earth, and
'-23. wrath upon this people, and they shall fall by the edge of
the sivord, and shall be led aioay captive into all nations.
B. J. vii. And so Josephus, who wrote the Jewish History, relates evils
so great happening to this people as to seem hardly credible.
Whence it was not unreasonably said, that such tribulation
had never been from the beginning of creation, nor should
be; for though in the time of Antichrist shall be such, or
perhaps greater ; yet to the Jews, of whom we must under-
stand this, such shall never more befaL For if they shall be
tlie first aud the chief to receive Antichrist, thev will then
AKK. 15 2.2. ST. MATTHEW. 813
rather inflict than sufFer tribulation. Chrys. I ask the Jews,
whence came upon thera so grievous wrath frora heaven raore
woful than all that liad come upon thera before ? Plainly it
was because of the desperate crirae^ and the denial of the ' '^"^a*'/-
Cross. But He shews that they deserved still heavier punish-
raent than they received, when Ile adds, And except those
days should be shortened, there should no flesh be saved ; that
is, If the siege by the Ronians should be continued longer,
all the Jews would perish ; for by all flesh, He means all
the Jewish nation, those within and those without ; for the
Romans were at war not only with those in Juda^a, but with
the whole race wherever dispersed. Aug. Indeed sonie per-
sons seera to me not unfitly to understand by these days the
evils themselves, as in other places of divine Scripture evil
days are spoken of ; not that the days themselves are evil, but
the things that are done on them. And they are said to be
shortened, because they are less felt, God giving us endur-
ance; so that even though grievous, they are felt as short.
Chrys. But that the Jews should not say that these evils
came because of the preaching and the disciples of Christ,
He shews them that had it not been for His disciples, they
would have totally perished, but for the elecCs sake those
days shall be shortened. Aug. For we ought not to doubt
that when Jerusalem was overthrown, there were araong tliat
people elect of God who had beiieved out of the circura-
cision, or would have believed, elect before the foundation
of the world, for whose sake those days should be shortened,
and their evils made endurable. Some there are who sup-
pose that the days will be shortened by a more rapid motion
of the sun, as the day was raade longer on the prayer of Jesus
Naue. Jerome. Not remerabering that which is written,
The day continues according to Thy ordinances. We mustPs. 119,
understand it of their being shortened not in raeasure, but in ^ '
number, lest the faith of believers should be shaken by
lengthened affliction. Aug. For let us not suppose tliat the Aujr.
computation of Daniel's weeks w as interfered with by this " ' ^"^"
shortening of those days, or that they were not already at
that time coraplete, but had to be completed afterwards in
the end of all things, for Luke most plainly testifies that the
prophecy of Daniel was accomplished at the time when
814 GOSPEL ACCORDING TO CHAP. XXIV.
Jerusalem was overthrown, Chrys. Observe this econoniy
of the Holy Spirit in this, that John wrote uothing of all this,
that he might not seem to be writing a history aftef the event;
for he survived some time the taking of Jerusalem. But these
who died before it, and saw nothiiig of it, these write it, that
the power of prophecy may shine manifestly forth. Hilary.
Or otherwise; It is a sign of His future coming that the Lord
gives, ■when He says, When ye shall see the abomination.
For the Prophet spoke this of the times of Antichrist ; and
he calls abomination that which coraing against God claims
to itself the honour of God. It is the abomination of deso-
lation, because it ■will desolate the earth with wars and
slaughter; and it is admitted by the Jews, and set up in
the holy place, that where God had been invoked by the
prayers of the saints, iuto that same place admitted by the
unbelievers it might be adored with the worship of God.
And because this error will be peculiar to the Jews, that
having rejected the truth they should adopt a lie, He warns
them to leave Judaea, and flee to the mountains, that no
pollution or infection might be gathered by admixture with
a people who should believe on Antichrist. That Ile says,
Let him which is on the housetop not come down to talce
any thing out of his house, is thus understood. The roof
is the highest part of the house, the summit and perfection
of the whole building. He then who stands on the top of
his house, i. e. in the perfection of his heart, aloft in the
regeneration of a new spirit, ought not to come down to the
lower desire of things of the world. Neither let hini which
is in the field return back to take his coat ; i. e. He that
has attained to obedience to the command, let him not return
back to his former cares, to take on him again the coat of
Aug. his former sins in which he once was clothed. Aug. For
' sup. -^ tribulations we must beware of coming down from the
spiritual heights, and yielding ourselves to the carnal life;
cr of failing and looking behind us, after having made some
progress forwards. Hilary. That which is said, Woe unto
them that are ivith child, and to them that give suck, is not
to be taken litei'ally as an admonition to women pregnant,
but as a description of souls burdeued with the weight of sin,
that neither in the house, nor in the field, may escape the
VER. 15 — 22. ST. MATTHEW. 815
storra of tlie wrath that is in store for thera. Woe also to
those that are being suckled; the weak souls, that is, who
are being brouglit to the knowledge of God as by milk, to
whom it shall be woe, because they are too Liden to fly, and
too inexperienced to resist Antichrist, having neither escaped
sin, nor partaken of the food of true bread. Pseudo-Aug. Or, Aug.
They that are ivith child, are they who covet what belongs to ^'^"^'"'"r
others ; they that give suck, are they who have ah'eady forcibly 2.
taken that which they coveted ; to thera shall be woe in the
day of judgment. Pray ye that your flight be not in the
ivinter, or on the sabhath day ; that is, Aug. That no one Aug-.
be found in that day in either joy or sorrow for teraporal ev*i 37,
things. HiLARY. Or; That we be not taken in the frost
of sinSj or in discontinuauce of good works, because of tlie
soreness of the affliction ; notwithstauding that for the sake
of God's elect, those days shall be shortened, that the abridg-
ment of the time may disarm the force of the calaraities.
Origen. Mystically ; In the holy place of the Scriptures,
both Old and New Testament, Antichrist, that is, false word,
has often stood ; let those who see this flee from the Judaea
of the letter to the high raountains of truth. And whoso
has been found to have gone up to the house-top of the word,
and to be standing upon its surarait, let him not corae down
thence as though he wouhl fetch any thing out of his house.
And if he be in the field in which the treasure is hid, and
return thence to his house, he will run into the temptation of
a false word ; but especially if he have stripped oflF his ohl
garment, that is, the old man, and should have returned again
to take it up. Then the soul, as it were with child by the
word, not having yet brought forth, is liable to a woe; for it
casts that which it had conceived, and loses that hope which
is in the acts of truth ; and the same also if the word has
been brought forth perfect and entire, but not having yet
attained sufficient growth. Let them that flee to the raoun-
tains pray that their flight be not in the winter or on
the sabbath-day, because in the serenity of a settled spirit
they may reach the way of salvation, but if the winter over-
take thera they fall amongst those whom they would fly
frora. And there be sorae who rest frora evil works, but do
not good works ; be your flight then not on such sabbath
81 G GOSPEL ACCORmNG TO CHAP. XXIV.
vvben a man rests from good works, for no man is easily
overcome in times of peril from false doctrines, except he is
unprovided with good works. But what sorer affliction is
there than to see our brethren deceived, and to feel one's self
shaken and terrified? Those days mean the precepts and
1 Tim. dogmas of truth ; and all interpretations coming of science
falsely so called are so many additions to those days, which
God shortens by those whom He wills.
23. Then if any man shall say unto you, Lo, here
is Christ, or there ; believe it not.
24. For there shall arise false Christs, and false
propbets, and shall shew great signs and wonders ;
insomuch that, if it were possible, they shall deceive
the very elect.
25. Behold, I have told you before.
26. Wherefore if they shall say unto you, Behold,
he is in the desert ; go not forth : bebold, he is in the
secret chambers ; believe it not.
27. For as the lightning cometh out of the east.
and shineth even unto the west ; so shall also the
coming of the Son of man be.
28. For wheresoever the carcase is, there will tlie
eagles be gathered together.
Chrys. When the Lord had fiuished all that related to
Jerusalem, Ile came in the rest to His own coming, and
gives thera signs thereof, useful not for them only, but for us
and for all who shall be after us. As above, tlie EvangeHst
Mat. 3, ]. said, In those days came Jolin the Baptist, not implying im-
mediately after what had gone before, but thirty years after ;
so here, when he says Then, He passes over the whole
interval of time between the taking of Jerusalem and the
beginnings of the consummation of the world. Among the
signs wliich He gives of His second coming He certifies
them concerning the place, and the deceivers. For it shall
uot be then as at Ilis former coming, when He appeared in
Bethlehem, in a corner of the world, unknowu of any ; but
VER. 23 28. ST. MATTHEW. 817
He shall come openly so as not to need any to announce His
approach, wherefore, If any man shall say unto you, Lo, here
is Christ, or there, believe not. Jerome. Wherein He shews
that His second coraing shall be not in lowHness as His first,
but in glory ; and therefore it is foUy to seek in places little
and obscure for Him who is the Light of the whole world. john8,i-2.
HiLARY. Notwithstanding, by reason of the great tribuhation
in which men shali be cast, false prophets promising to shew
aid present from Christ, -will falsely affirm that Christ is
present in divers places, that they may draw into the service
of Antichrist men discouraged and distracted. Chrys. He
speaks here of Antichrist, and of certain his ministers,
whom He calls false Christs and false prophets, such as were
many in the time of the Apostles ; but before Christ's second cf. 2 Thes.
coming there shall come others more bitter than the former, "' '
And they shall shew yreat signs and wonders. Aug. Here Au^. Lib.
the Lord forewarns us that even wicked men shall do some „. ^y^ ^*^ *
miracles which the saints cannot do, yet are they not there-
fore to be thought to have a higher place in the siglit of
God. For the Egyptian magi w^ere not raore acceptable
to God than the people of Israel, because they could do
what the Israelites could not; yet did Moses, by the power
of God, work greater things. This gift is not bestowed on
all the saints, lest the weak should be led astray by a most
destructive error, supposing such powers to be higher gifts
tlian those works of righteousness by which eternal life is
secured. And though magi do the same miracles that the
saints do, yet are they done with a different end, and through
a diiferent authority ; for the one do them seeking the glory
of God, the others seeking their own glory ; these do them
by some special compact or privilege^ granted to the Powers, ' al. ve-
within their sphere, those by the pubhc dispensation and
the command of Him to whom all creation is subject^ For
it is one thing for the owner of a horse to be compelled to
give it up to a soldier, another for him to hand it over to
a purchaser, or to give or lend it to a friend ; and as those
evil sokliers, who are condemned by the imperial discipline,
employ the imperial ensigns to terrify the owners of any
property, and to extort from them what is not required by
See above on chap. vii. 22.
VOL. I. 3 G
818 GOSPEL ACCORDING ro CHAP. XXIV.
tbe public service ; so some evil Cbristiaiis, by means of tbe
name of Cbrist, or by words or saeraments Cbristiau,
corapel somewbat from tbe Powers; yet tbese, wben thus
at tbe biddiug of evil men, tbey depart from tbeir purpose,
tbey depart in order to deceive men in wbose wanderings
they rejoice. It is one way tben in wbich magi, another
in wbich good Christians, anotber in which bad Cbristians,
work miracles ; tbe magi by a private compact, good Cbris-
tians by tbe public rigbteousness, evil Cbristians by the
'nan occ. signs of public rigbteousness. 'And we ougbt not to wonder
at this wben we believe not unreasonably tbat all that we
see bappen is wrougbt by the agency of the inferior powers
Aun;. cle of tbis air. Aug. Yet are we not tberefore to tbink that
' tbis visible material world attends the nod of the disobedient
angels, but rather the power is given them of God. Nor
are we to suppose that such evil angels bave creative power,
but by tlieir spirituality they know the seeds of tbiugs wbich
are hidden from us, and tbese they secretly scatter by suitable
adaptations of the elements, aud so they give occasion both
to tbe vvliole being, and the more rapid increase of sub-
stances. For so there are many men whc know what sort
of creatures used to be generated out of certain herbs, meats,
juices and humours, bruised and mingled together in a certain
fashion ; save only that it is harder for men to do these
things, inasmuch as tbey lack that subtlety of sense, and
penetrativeness of body in tbeir bmbs dull and of eartbly
Greg. moukl. Greg. ^\ hen tben Antichrist shall bave wrought
gj^ ' wonderful prodigies before the eyes of the carnal, he shall
draw men after him, all such as deligbt in present goods,
surrendering themselves irrevocably to his sway, Tnsomuch
that if it were j^ossible the very elect should be led astray.
Origen. Tbat, If it tvere possible, is spoken hyperbobcally ;
not that the elect can be led astray, but He wishes to sbew
tbat tbe discourse of heretics is often so persuasive, as to
2 al. au- have force to prevail even with those who act ^ wisely. Greg.
diunt. Qj.^ because the heart of tbe elect is assailed with fearful
UoT.' thouglits, yet their faitbfuhiess is not shaken, the Lord coni-
xxxiii. Z6. prehends both under the same sentence, for to waver in
thought is to err. He adds, If it were possible, because
it is not possible that the elect shouid be taken in error.
oin.
V.
VER. 23 — .28. ST. MATTHEW. 819
Raban. Ile says uot tliis because it is possible for tlie divine
eleetion to be defeated, but because they, who to men's
judgment seemed elect, shall be led into error. Greg. Greg.
And as darts, when foreseen, are less likely to hit, He adds, ^^°^^
Lo, I have told you. Our Lord announces the woes which xxxv. i,
are to precede the destruction of the world, that when they
come they may alarm the less from having been fore-
known. Hilary. The false prophets, of whora He had
spoken above, shall say of Christ one while, Lo, Lle is in
the desert, in order that they may cause men to wander
astray; another while, Lo, Ile is in the secret chambers,
that they may enthral men under the dominion of Anti-
christ. But the Lord declares Himself to be neither lurk-
ing in a reraote corner, nor shut up to be visited singly,
but that He shall be exhibited to the view of all, and in
every phace, As the lightning cometh out of the east, and
shineth even unto the ivest, so shall the coming of the Son
of Man he. Chrys. As He had above described in what
guise Antichrist should come, so here Ile describes how He
Himself shall come. For as the lightuing needeth none to
herald or announce it, but is in an instant of time visible
throughout the Avhole world, eveu to those that are sitting in
their chambers, so the coming of Christ shall be seen every
where at once, because of the briglitness of His glory.
Another sign He adds of His coraing, Wheresoever the body
is, thither will the eagles be gathered together. The eagles
denote the company of the Angels, Martyrs, and Saints.
Jerome. By an instance from nature, which we daily see,
we are instructed in a sacraraent of Christ. Eagles and
vultures are said to scent dead bodies eveu beyond sea,
and to flock to feed upon thera. If then birds, not
having the gift of reason, by iustiuct alone find out where
lays a dead body, separated by so great space of country,
how much more ought the whole multitude of behevers to
hasten to Christ, whose lightning goeth forth out of the
east, and shines even to the west! AYe may understand by
the carcase here, or corpse \ which in the Latin is more ^irrlitj.a.
expressively ' cadaver,' an allusion to the passion of Christ's
death. Hilary. That we might not be ignorant of the
place in which He should come, He adds this, Wheresoever
3 G 2
820 GOSPEL ACCORDING TO CHAP. XXIV.
the carcase, ^c. Ile calls tlie Saiiits eagles, from the spi-
ritual flight of their bodies, and shews that their gatheriug
shall be to the place of His passion, the Angels guiding
them thither; and rightly should we look for His coming
in glory there, where He wrought for us eternal glory by
the sufFering of His bodily humiliation. Origen. And ob-
serve, He says not vultures or crows, but eagles, shewing
the lordliness and royalty of all who have believed in the
Ps. 103, 5. Lord's passion. Jerome. They are called eagles whose
®* ' youth is renewed as the eagle's, and who take to them-
Greg. selves wings that they may come to Christ's passion. Greg.
." ro We may understand this, ivheresoever the carcase is, as
XXXI. 53. ...
meaniug, I who incarnate sit on the throne of heaven, as
soon as I shall have loosed the souls of the elect from the
flesh, will exalt them to heavenly places. Jerome. Or
otherwise; This may be understood of the false prophets.
At the time of the Jewish captivity, there were many
Joseph. leaders who declared themselves to be Christs, so that while
• "' ^- the Romans were actually besieging them, there were three
factions within. But it is better taken as we expounded it
above, of the end of the world. Thirdly, it may be under-
stood of the warfare of the heretics against the Church, and
of those Antichrists, who under pretext of false science, fight
against Christ. Origen. The genus of Antichrist is one,
the species many, just as all lies are of one sort. As all
the holy Prophets were Prophets of the true Christ, so
understand that each false Christ shall have his own false
Prophets, who shall preach as true the false teachings of
some Antichrist. When then one shall say, Zo, here is
Christ, or lo, there, we need not look abroad out of the Scrip-
tures, for out of the Law, the Prophets, and the Apostles,
they bring the things which seem to favour their lie. Or
by this, Lo, here is Christ, or lo, there, they shew that it
was not Christ, but some impostor under the same title, sucli
for example as Marcion, or Valentinus, or Basilides taught.
Jerome. If then any one assert to you that Christ tarries
in the desert of the Gentiles, or in the teaching of the
Philosophers, or in the secret chambers of the heretics, who
promise the hidden things of God, beheve Him not, but
believe that the Catholic Paith shines from east to west in
VER. .'23—28. ST. MATTHKW. 821
the Churclies. Aug. By the east and west, He signifies Aug.
the whole world, throughout whicli the Church should be. ev. i. 38.
In the same way as He said below, Ilereafter shall ye see Matt. 26.
the Son qf Man coming in the clouds of heaven, so now He *
likens His coming to lightniug, which uses to flash out of
the clouds. When then tlie authority of the Church is set
up clear and manifest througliout the wliole world, He suit-
ably warns His disciples that they should not believe schis-
matics and heretics. Each schism and heresy holds its own
place, either occupying some important position in the earth,
or ensnaring men's curiosity in obscure and remote conven-
ticles. Lo, here is Christ, or lo, there, refers to some dis-
trict or province of the earth ; the secret chambers, or the
desert, signify the obscure aud lurking conventicles of here-
tics. Jerome. Or by this, in the desert, or in the secret
chambers, He means that in times of persecutiou and dis-
tress, the false Propliets alwaj^s find place for deceiving.
Origen. Or, when they allege secret and before unpub-
lished Scriptures, in proof of their lie, they seera to say, Lo,
the word of truth is in the desert. But when they produce
canonical Scripture in which all Cliristians agree, they seem
to say, Lo, the word of truth is in the chambers. Or wish-
ing to point out such discourses as are altogether without
Scripture, He said, If they shall say to you, Lo, he is in the
secret chamhers, believe it not. Truth is like the lightning
that cometh out of the east, and shineth even unto the tvest.
Or this may mean, that truth can be supported out of every
passage of Scripture. The lightning of truth coraes out of
the east, that is, from the first begiunings of Christ, and
shines throughout even to II is passion, which is His setting;
or from the very beginning of creation, to the last Scripture
of the Apostles. Or, the east is the Law, the ivest is the end
of the Law, and of John's prophecy. The Church aloue
ueither takes away word or meaning from this lightning,
nor adds aught to its prophecy. Or He means that we
should give no heed to those who say, Lo, here is Christ,
but shew Him not in the Church, in which alone is the
coming of the Son of Man, who said, Lo, I am with you Matt. 28,
nlways, even to the end of the tvorld. Jerome. AVe are in-
vited to flock to Chrisfs passion wheresoever in Scripturc
822 GOSPEL ACCORDING TO CHAP. XXIV.
it is read of, that through it we may be able to come to
God's vvord.
29. Immediately after the tribulatioii of tbose days
sball tbe sun be darkened, and tbe moon sball not
give her light, and the stars shall fall from heaven
and the powers of the heavens shall be shaken :
30. And then shall appear the sign of the Son
of man in heaven : and then shall all the tribes of
the earth mourn.
Gioss. Gloss. As soon as the Lord has fortified the behevers
non occ. agaiiist the arts of Antichrist and his miuisters, by shewing
that His coming would be pubhc, He proceeds to shew the
order and method of His coming. Chrys. By the tribula-
tion, He meaus the times of Antichrist and the false Pro-
phets; for when there are so many deceivers, the tribula-
tion will be great. But it shall not extend tln'ough any
great length of time. For if for the elect's sake the Jewish
war is shortened, much more shall this tribulation be sliort-
ened for their sakes; for which reason He said not After,
but Lnmediately after, for He shall come immediately after.
HiLARY. The darkening of the sun, the failing of the moou,
and the fall of the stars, indicate the glories of His coming.
Origen. One will say, As at the breaking out of great con-
flagrationSj great darkness is at the first caused by the
smoke, so wlien the world shall be consumed by fire, which
shall be kindled, even the great luminaries shall be darkeued ;
and when the light of the stars is decayed, the rest of their
substauce, iucapable of exaltation, shall fall from heaven
into what it was, wheu it was first raised aloft by the light.
"VVhen this shall have taken place, it follows that the rational
heavenly powers shall sufifer dismay and derangement, and
bhall be suspended from their functions. And then shall
appear the sign of the Son of Man in heaven, that sigu by
which the heavenly thiugs were made, that is, the power
which the Son wrought when He liung upou the cross.
Aud the sign shall appear iu heaven, that men of all tribes
VER. 29, 30. ST. MATTHEW. 823
uho before had not believed Christianity when preached,
then by that sign, acknowledging it as raade plain, shall
grieve and mourn for their ignorance and sins. Others will
think otherwise, that as the light of a lamp dies away by
degrees, so when the supply of the heavenly lurainaries shall
fail, the sun shall be darkened, and the moon and the light
of the stars shall grovv dirn, and that which in their cora-
position is earthly shall fall frora heaven. But how can
it be said of the sun that its light shall be darkened, when
Esaias the Prophet declares, that in the end of the world, Is. 30, 26.
there shall be hght proceeding forth from the sun? And
of the moon he declares that it shall be as the sun. But
concerning the stars, there are some that endeavour to con-
vince us that all, or many of them, are larger than the whole
earth. How then shall they fall frora heaven, when this
earth would not be large enough to contain thera ? Jerome.
These things, therefore, shall not corae to pass by any dimi-
nution of light, for in another place we read that the light
of the sun shall be sevenfold ; but by coraparison with
real light, all things shall seem dim. Eabax. But nothing
hinders our supposing that the sun and raoon with the
other stars shall for a tirae lose their light, as we know did
the sun at the time of the Lord's passion; as Joel also says, Joel 2, 31.
The sun shall be turned into darkness, and the moon into
blood, before the great and manifest day qf the Lord come.
But when the day of judgraent is passed, and the iife of
future glory shall dawn, and there shall be a new heaven
and a new earth, then shall that corae to pass of which
Isaiah speaks, The liyht of the moon shall be as the light u. 30, 26.
of the sun, and the light of the sun shall be sevenfold. The
stars shall fall from heaven, is expressed in Mark; 77<ere Mark 13,
shall be stars falling from heaven, that is, lacking their " '
proper light. Jerome. By the powers o/ heaven, we under-
stand the bands of the Angels. Chrys. Very fitly shall
they be shaken and disraayed, seeing so rnighty a change
being wrought, their fellow-servants punished, and the uni-
verse standing before a terrible tribunah Origen. But as,
at the dispensation of the Cross, the sun was echpsed, and
darkness was spread over the earth; so when the sign of the
Son of Man appears in hcaven, the hght of the sun, moon,
821; GOSPEL ACCORDIXG TO CHAP. XXIV.
and stars, shall fail, as though waning before the might of
that sign. This we understand to be the sign of the cross,
Zech. 12, that the Jews may see, as Zacharias and John speak, Him
.lohn 19, 'u^hom tliey have pierced, and the sign of victory. Chrys. But
27- because the sun will be darkeued, the cross would not be
seen, if it were not far brighter than the rays of the sun.
That the disciples might not be ashamed, and grieve over
the cross, He speaks of it as a sign, with a kind of distinc-
tion. The sign of the cross will appear to overthrow the
shamelessness of the Jews, when Christ shall appear in the
judgraent, shewing not only His wounds, but His most igno-
minious death, And then all the tribes ofthe earth shall mourn.
For when they shall see the cross, they shall bethink them
how they have gained nought by His death, and that they
have crucified Him whom they ought to have worshipped.
Jergime. Rightly does He say, the tribes of the earth, for
they shall mourn who have no citizenship in heaven, but
Jer.l7, 13. are written in earth. Origen. Morally, one may say that
the sun, which shall be darkened, is the Devil, who shall
be convicted in the end of the world, that whereas he is
darkness, he has feigned himself to le the sun; the moon,
which seems to receive its hght frora this sun, is the Church
of the wicked, which professes to have and to give light,
but then coavicted with its sinful dogmas, shall lose ils
brightness ; and all those who, either by false teaching, or
false virtues, promised truth to men, but led them astray
by Hes, these are fitly called stars falling from, so to say,
their own heaven, where they were raised on high, exalting
theraselves against the knowledge of God. For illustratiou
of this discourse, we mKy apply that place in Proverbs, which
riov.4,18. says, The light of the just is wiquenchable, but the light of
the wicked shall be quenched. Then the brightness of God
shall appear in every one who has borne the image of the
heaveuly; and they of heaven shall rejoice, but they ot
Auo. Ep. earth shall lament. Aug. Or, the Church is the sun, moon,
sVns of ^•"^ stars, to which it is said, Fair as the moon, bright as the
soiomon sun. Thcn shall the sun be darkened, and the moon shall
not give her light, because in that ungoverned fury of wicked
persecutors, the Church shall not be seen. Then shall the
siars fall from heaven, and the powers of heaven shall be
VER. 30. ST. MATTHEW. 825
shaken, because many, who secmed to be shining iu Gocrs
grace, shall give way to their persecutors, and shall fall, and
even the stoutest believers shall be shaken. And these things
shall be after the tribulatioii of those days, not because they
shall happen when the wbole persecution is overpast, but
because the trit)ulation shall be first, that the falling away
raay come after. Aud because it shall be so throughout all
tbose days, it shall be after the tribaIatio7i of those days,
yet on those very days.
And they sliall see the Son of man coming in the
clouds of heaven with power and great glory.
Chrys. He adds this, tbat having heard of the cross, they
should not now imagine a similar degradation. Aug. The Ang;. Ep.
first and most appareut meaning of this is of that time when ' *
He shall come to judge the quick and the dead in His body
— that body in which He sits at the right hand of the Father,
in which He died and rose again and asceuded into heaven.
As we read in the Acts of the Apostles ; He ivas taken up, Acts i, 9.
uud a cloud i'eceived Him out of iheir sight, upon which
it was said by the Angels, He shall so come as ye have seen
Him go into heaven, we may reasonably beheve that He
vvill come again, not only in the same body, but also in
a cloud. Origen. Therefore shall they see with the bodily
eyes the Son of Man, coming in human shape, in the clouds
of heaven, that is, on high. As at the trausflguration, a
voice came out of the cloud, so when He shall come again
trausformed into His glorious appearance, it shall be not
on one cloud, but upon many, which shall be His chariot.
And if when the Son of God went up to Jerusalem, they
who loved Him spread their garments in the way, not wilhng
that even the ass that carried Him should tread upon the
earth ; what wonder, if the Father and God of aU should spread
the clouds of heaven under the body of the Son, when He
comes to the work of the consummation ? And one may say,
that as in the creation of man, God took clav from the earth
and made man ; so to mauifest the glory of Christ, the Lord
takiug of the heaven, and of its substauce, gave it a body
826 GOSPEL ACCORDING TO CHAP. XXIV.
of a bright cloud in tlie Transfiguration, and of bright clouds
at the Consummation ; wherefore it is here said, in the clouds
Gen. 2, 7. o/ heaven, as it was there said, of the clay of the ground.
And it behoves the Father to give all such admirable gifts
to the Son, because He humbled Himself ; and He has also
exalted Him, not onlv spiritually, but bodily, that He should
come upon such clouds ; and perhaps upon rational clouds,
that even the chariot of the glorified Son of Man should
not be irrational. At the first, Jesus came with that power
with which He wrought signs and wonders in the people ;
yet was that power little in comparison of that great power
with which He shall come in the end; for that was the
power of one emptying Himself of power. And also, it
is fitting that He should be transformed into greater glory
thau at the transfiguration on the mount; for then He
was transfigured for the sake of three only, but in the con-
summation of the whole world, He shall appear in great
glory, that all may see Him in glory.
^ ig- AuG. But because the Scriptures are to be searched, and
^"P" yfQ are not to content ourselves with the surface of them, let
us look closely at what follows, When ye see all these things
come to pass, knoio that He is near even at the door. We
know then that He is near, when we see come to pass not any
of the foregoing things, but all of them, among which is this
that the Son of Man shall be seen coming. And He shall
send His Angels, who from the four quarters of the world
shall gather together His elect. All these things He does at
1 Jolm the last hour coming in His members as in the clouds, or in
2 18
' * the whole Church as in one great cloud, as now He ceases not
to come. And wiih great power and glory, because His power
and glory will seem greater in the Saiiits to whom He will
give great power, that they may not be overcome of perse-
cutiou. Origen. Or He comes every day with great power
to the mind of the believer in the clouds of prophecy, that is,
in the Scriptures of the Prophets and the Apostles, who utter
the word of God with a meaning above human nature. Also
we say that to those who understand He comes with great
glory, and that this is the more seen in the second coming
* aonocc. of thc Word which is to the perfect. 'Aud so it may be, that
ali which the three Evangelists have said concerniug Christ's
VER. 31. ST. MATTHEVV. 8.27
coming, if carefully coinpared together and thorouglily exa-
mined, would be found to apply to Ilis continual daily coming
in His body, which is the Church, of which coming He said
in another place, Hereafter shall ye see the Son of Man sit- Matt.
ting on the riyht hand of the power of God, and coming in ^^' ^'
the clouds of heaven, excepting those places in which He pro-
mises that His last coming in His own persou.
31 . And He shall send His angels witli a great sound
of a trumpet, and tliey shall gather together His elect
from the four winds, from oneend of heaven to the other.
Origen. Because He had spoken of mourning, which shall
be only that they may bear witness against theniselves and
condemn themselves, that none should suppose that that
mourning will end their woes, He now adds, And He shall
send His Angels with a trump and a loud voice. Remig. Here
we are not to think of a real trumpet, but of the voice of the
archangel, which sliall be so loud that at its sound all the dead
shall rise out of the dust of the earth. Chrys. The sound of
the trump refers to the resurrection, and the rejoicing, and to
represent the astonishment which shall be then, and the woe
of those that sliall be left, and shall not be snatched up into
the clouds. Origen. It is written in Numbers, that the Priests Numb.
shall summon by the sound of the trumpet from the four winds ^^' ^"
those who are of the camp of Israel, and it is in allusion to
this that Christ speaks here of the Angels, And they shall
yather together the elect from the four loinds. Remig. That
is, from the four quarters of the world, north, south, east, and
west. Origen. Some of little discernraent thiuk, that only
those who shall then be found in the body shall be gatliered
together, but it is better to say that the Angels of Christ shall
then gather together not only all who from the coming of
Christ to the end of the world have been called and chosen,
but all from the foundation of the vvorld, who like Abraham Jolm 8, 56.
have seen the day of Christ and rejoiced therein. And that
He here means not only those that shall be found in the body,
but those also who have quitted the body, the following words
shew, from one end of heaven to the other, which cannot be
meant of any one upon earth. Or, the heavens are the divine
828 GOSPEL ACCOKDING TO CHAP. XXIV.
• ai. au- Scriptures and tbeir aiitliors' ia 'wliicli God dwells. One end
of heaven is the begiiining of tbe Scriptures, the other eud is
tbeir conclusion. Tbe saints tbere are gatbered togetber/rom
one end of heaven, tbat is, from tbose tbat live in tbe beginning
of tbe Scriptures to tbose wbo live in tbe ends of tbem. Tbey
sball be gatbered togetber ivith a triimp and a loud voice,
tbat tbey wbo bear and attend may prepare tbemselves
for tbat way of perfection wbicb leads to tbe Son of God.
E-EMiG. Or otberwise ; Lest any one sbould suppose tbat tbey
sbould be gatbered only from tbe four quarters of the world,
and not from tbe middle regions, He adds this, Andfrom one
end ofheaven to the other. By tbe beights of heaven meaning
the central regions of tbe eartb, wbich are under the heights
of beaven ; and by the ends of heaven meaning tbe extreme
parts of tbe eartb, where tbe land seems to join a very wide
and distant borizon. Chrys. Tbat tbe Lord calls His elect
by His Angels pertains to tbe bonour of tbe elect ; and Paul
1 tIkss. j^isQ gays tbat they shall be caught into the clouds ; that is,
the Angels sball gatber togetber tbose tbat bave risen, and
when tbey are gatbered togetber, tbe clouds sball receive them.
4, 17
32. Now learn a para^ble of the fig tree ; When his
branch is yet tender, and putteth forth leaves, ye
know that summer is nigh :
33. So likewise ye, when ye shall see all these
things, know that it is near, even at the doors.
34. Verily I say unto you, This generation shall
not pass, till all these things be fulfilled.
35. Heaven and earth shall pass away, but My
words shall not pass away.
ohrys. Chrys. Bccause He bad said tbat these things should
ixxvii. corae to pass immediately after the tribulation of those days,
tbey migbt ask, How loug time bence ? He tberefore gives
tbem an instance in tbe fig. Jerome. As mucb as to say,
Wben tbe tender shoots first shew themseh'es in the stem of
the fig tree, and the bud bursts into flower, aud tbe bark
puts fortb leaves, ye perceive tbe approach of summer and
the season of spring and growth; so when ye shall see all
VER. 32 35. ST. MATTHEW. 829
these tliings that are written, do not suppose that the end of
the world is immediate, but that certain monitory signs and
precursors are shewing its approach. Chrys. He shews tliat
the interval of time shall not be great, but that the coming
of Christ will be presently. By the comparison of the tree
He signifies the spiritual summer aud peace that the just
shall enjoy after their wiuter, while siuners on the other
hand shall have a winter after summer. Origen. As the
fig has its vital powers torpid within it through the season
of winter, but when that is past its brauches becorae tender
by those very powers, and put forth leaves ; so the world and
all those who are saved had before Chrisfs coming their vital
energies dormant within them as in a season of winter. Christ's
Spirit breathing upon them makes the branches of their hearts
soft and teuder, and that which was dormant within burgeons
iuto leaf, and makes show of fruit. To such the summer and
the coming of the glory of the "Word of God is nigh at hand.
Chrys. This analogy also adds credit to His foregoing dis-
course ; for wherever He speaks of what raust by all means
come to pass, Christ ever brings forward parallel physical
laws. AuG. That now from the Evangehc and Prophetic Au^. Ep.
signs that we see come to pass, we ought to look that the ' "
Lord's coming should be nigh, who is there that denies ?
For daily it draws ever more and more near, but of the
exact time it is said, It is not for you to know the times or Acts l, 7.
the seasons. See how long ago the Apostle said, Now is our Rom. 13,
11
salvation nearer than when we believed. What he spoke was
not false, and yet how many years ha/e elapsed, how rauch
more may w^e not say that the Lord's coming is at hand noAv,
that so great an accession of time has been made?
HiLARY. Mystically; The Synagogue is Hkened to the fig
treeg; its branch is Antichrist, the son of the Devil, the
portion of sin, the maintainer of the law ; when this shall
begin to swell and to put forth leaves, then summer is nigh,
i. e. the approach of the day of judgment shall be perceived.
Remig. Or, when this fig shall again bud, that is, when the
synagogue shall receive the word of holy preaching, as the
preaching of Enoch and Elias, then we ought to understand
that the day of the consuramation is at hand. Aug. Or, by Ansr.
the fig tree understand the hu.man race, by reason of tlie ^v. i!^39.
f See above on chap. xxi. 19.
830 GOSPEL ACCORDING TO CHAP. XXIV.
temptations of the flesh. When its branch is tender, i. e.
wheu the sons of men through faith in Christ have pro-
gressed tovvards spiritual fruits, and the honour of their
adoption to be the sons of God has shone forth in thera.
HiLARY. To give sure credit to the things which should
come to pass He adds, Verily I say unto you, This generation
shall not pass aivay until all these things be fulfiUed. By say-
ing Verily, He gives asseveration to the truth. Origen. The
uninstructed refer the words to the destruction of Jerusalem,
and suppose them to have been said of that generation which
saw Christ's death, that it should not pass away before the
city should be destroyed. But I doubt that they would suc-
ceed in thus expounding every word from that, one stone shall
not be left upon another^ to that, it is even at the door ; iu
some perhaps they would succeed, in others not altogether.
Chrys. All these things therefore raean what was said of the
end of Jerusalera, of the false prophets, and the false Christs,
and all the rest which shall happen down to the time of
Chrisfs coming. That He said, This generation, He meant
not of the men then living, but of the genej-ation of the
faithful; for so Scripture uses to speak of generations, not
of time only, but of place, life, and conversation ; as it is
Ps, 24, 6. said, Tlds is the generation of them that seek the Lord. Herein
He teaches that Jerusalem shall perish, and the greater part
of the Jews be destroyed, but that no trial shall overthrow
the generation of the faithful. Origen. Yet shall the gene-
ration of the Church survive the whole of this world, that
it may inherit the world to come, yet it shall not pass away
until all these things have come to pass. But when all these
shall have been fulfilled, then not the earth only but the
heavens also shall pass away ; that is, not only the meii
whose life is earthy, and who are therefore called the earth,
but also thev whose conversation is in heaven, and who are
therefore called the heaven ; these shall pass away to things
to come, that they may come to better things. But the
words spoken by the Saviour shall not pass away, because
they efFect and shall ever eflfect their purpose ; but the per-
fect and they that admit no further improvement, passing
through what they are, come to that which they are not;
and this is that, My words shall not pass aivay. And perhaps
the words of Moses and the Prophets have passed away, be-
VER. 36 — 41. ST. MATTHEW. 831
cause all that they prophesied has been fulfilled ; but the
words of Christ are alwajs complete, daily fulfilling and to
be fulfilled in the saints. Or perhaps we ought not to say
that the words of Moses and the Prophets are once for all ful-
filled ; seeing they also are the words of the Son of God, and
are fulfilled continually. Jekome. Or, hj generation liere He
means the whole huinan race, and the Jews in particular. And
He adds, Heaven and earth shallpass aivay, but My words shall
not pass away, to confirm their faith in what has gone before ;
as thougli He had said, It is easier to destroy things solid and
immovable, than that aught should fail of JNIy words. Hilary.
For heaven and earth have in their constitution no necessity
of existence, but Chrisfs words derived from eternity have in
them such virtue that they raust needs abide. Jerome. The
heaven and the earth shall pass away by a change, not by an-
nihilation ; for how should the sun he darkened, and the moon
not give her light, if earth and heaven in which these are should
be no more ? Raban. The heaven which shall pass away is not
the ^starry but the^atraospheric heaven which of old was de- i.sidereum
stroyed by the deluge. Chrys. He brings forward the ele- ^^^''S'""
ments of the earth to shew that the Church is of more value
than eitlier heaven or earth, and that He is Maker of all things.
36. But of that day and hour knoweth no man, no,
not the angels of heaven, but My Father only.
37. But as the days of Noe were, so shall also the
coming of the Son of Man be.
38. For as in the days that were before the flood
they w^ere eating and drinking, marrying and giving in
marrlage, until the day that Noe entered into the ark,
39. And knew not until the flood came, and took
them all away ; so shall also the coming of the Son of
Man be.
40. Then shall two be in the field ; the one shall
be taken, and the other left.
41. Two women shall be grinding at the mill ; the
one shall be taken, and the other left.
Chrys. The Lord having described all the tokens that
shall precede His coming, and brought His discourse to the
832 GOSPEL ACCORDING TO CHAP. XXIV.
very doors, yet would not name tlie day ; Of that day and
hour knoiveth no man, no not the Angels of heaven, but My
Father only. Jerome. In some Latin copies is added here,
"neither tlie Son:" but in the Greek eopies, and particu-
larlv those of Adamantius and Pierius, it is not found*^. But
because it is read in some, it seems to require our notice.
Mark 13, Remig. And Mark has the addition. Jerome. Whereat Arius
and Eunomius rejoice greatly ; for say they, He who knows
and he who is ignorant cannot be both equal. Against these
we answer shortly; Seeing that Jesus, that is, The Word of
Jolm 1, 3. God, made all times, (for By Him all things were made, and
without Him ivas not any thing made that was made,) and that
the day of judgment must be in all time, by what reasoning
can He who knows the whole be shewn to be ignorant of
a part? This we will further say; Which is the greater^ the
knowledge of the Father, or the knowledge of the judgment ?
If He knows the greater, how can He be ignorant of the
less? HiLARY. And has indeed God the Fatlier denied the
Luke 10, knowledge of that day to the Son, when He has declared, All
things are committed to Me of My Father ? but if any thinghas
been denied, all things are not comraitted to Him. Jerome.
Having then shewn tiiat the Son of God cannot be ignorant
of the day of the consummation, we must now shew a cause
why He should be said to be ignorant. When after the
resurrection He is demanded concerning this day by the
Acts 1, 7. Apostles, He answers more openly ; // is not for you to
know the times or the seasons ivhich the Father has put in
His oivn power. Wherein He shews that Himsclf knows,
but that it was not expedient for the Apostles to know,
that being in uncertainty of the coming of their Judge, they
should live every day as though they were to be judged that
Aug. de day. AuG. When He says here, Knows not, He means, ' makes
Gen.' 2*2 others not to know ;' i. e. He knew not then, so as to tell His
^^- disciples; as it was said to Abraham, Now I know that thou
Seini. fearest God; i. e. 'Now have I caused that thou shouldest know,'
^*'' ^* because by the temptation he came to know himself. Id. That
*" The addition is fuuiid in a very few into the text of the G. T. by any editors.
Greek MSS., and ancient versions, in It probably crept in from the paraliel
Chrys. and Theophylact. It is in the passage iu S. Mark. Adamantius is
Okl Italic version, ;ind is acknowledged a surname of Origen. Pierius was
by Hikary,Ambrose,andPseudo-Clirys.; a presbyter of Alexandria in the third
but the preponderance of evidence is century, whose learning occasioned hini
greatly against it, and it is not admitted to be styled ' Origen tlie younger.'
VER. 36 — 41. ST. MATTHEW. 833
He says tliat the Father knoiveth, iraplies tliat in the Fatlier
the Son also knows. For what can there be in time which
was not raade by the Word, seeing tliat time itself was made
by the Word ! Id. That the Fatlier alone knows may be well Aug.
nnderstood in the above-mentioned manner of knowins:, that J^'''" ^f
s" tiiisest.
He makes the Son to know ; but the Son is said not to know, q-60.
because He does not make men to know. Origen. Otherwise ;
So long as the Church which is Chrisfs body knows not that
day and hour, so long the Son Himself is said not to know
that day and hour. The word knoiv is used according to its
proper usual meaning in Scripture. The Apostle speaks of
Christ, as Him who knew no sin, i.e. sinned not. The know- 2 Cor.
ledge of that day and hour the Son reserves in store for '
the fellow-heirs of the promise, that all may knoAV at once,
i.e. in the day wlien it shall come upon them, what things l Cor.
God hath prepared for them that love Him. Rabax. I have ' '
read also in some one's book, that the Son here is not to be
taken of the Only-begotten, but of the adopted, for that He
would not have put the Angels before the Only-begotten
Son, saying, JYot the Angels of heaven, neither the Son ^
AuG. The Gospel then says, Of that day and hour knoweth Aug. Ep.
no man ; but you say, That neither the month nor the year of '
His coming can be known. This exactness of yours up to this
point seems as if you meant that the year could not be known,
but that the week or the decade of years might be known, as
though it was possible to fix or assign it to some seven, ten,
or a hundred, or some number of years more or less. If you
allow that you cannot so limit it, you think with me. Chrys.
That you may perceive that it is not owing to ignorance that
He is silent of the day and hour of the judgment, He brings
forward another token, As it was in the days of Noe, so shall
the coming of the Son of Man be. By this He means that
He shall come sudden and unlooked for, and while men are
taking their pleasure; of which Paul also speaks, When they i Thess.
shall say, Peace and safety, then sudden destruction cometh ' ^'
npon them. Eaban. Marriage and meats in themselves are
uot here condemned, as the error of Marcion and Manichseus
teaches ; for in the one the continuation of the species, in the
See further on this passage, Hil. on Mavk xiii. 32, and Basil adv.
de Trin. ix. 58, ciled in tlie Catena Eunom. iv.
3 H
834 GOSPEL ACCORDING TO CHAP. XXIV.
otlier that of life, depends ; but what is reproved is an un-
restrained use of tliings lawful.
Jerome. It is asked here, how it was said above, Nation
shall rise against nation, and kingdom against Mngdom, ^c,
when here only tokens of peace are spoken of as what
shall be tben? We must suppose, that after the wars and
the other miseries which shall waste the human race, shall
follow a short peace, ofifering rest and quiet to approve the
faith of the believers. Chrys. Or, To such as are thought-
lessly disposed, it shall be a time of peace and enjoyment;
as the Apostle said not, ' "When there shall be peace/ but
When they shall say, Peace and safety, shewing their in-
sensibility to be such as was theirs in the days of Noe, when
the wicked, and not the good, indulged themselves, but
their end was sorrow and tribulation. This shews also, that
■when Antichrist shall come, those who are wicked, and
despair of their salvation, shall run into illicit pleasures ;
therefore He chooses an instance suitable. For while the
ark was building, Noe preached among them, foretelling the
evils that should come; but those wicked giving no heed
to him, wantoned as though no evil should ever come ; so
now, because many would not believe things future, He
makes credible what He says from what has happened.
Another token He gives to shew how unexpectedly that day
shall come, and that He is not i<?norant of the dav, Then iwo
shall be in the field, one shall be taken and the other left.
These words shew that masters and servants, they that work,
and they that work not, shall be taken or left alike.
HiLARY. Or, the two in the field, are the two people of
believers and unbelievers, whom the day of the Lord shall
overtake, as it were in the labours of this Hfe. And they
shall be separated, one being taken and the other leffc ; this
shews the separation that shall be between believers and
unbelievers; when God's wi'ath is kindled, the saints shall
be gathered into His garner, and the unbeHevers shall be
left as fuel for the fire frora heaven. The same is the ac-
count to be given of that, Two shall be grinding at the mill.
The mill is the work of the Law, but as some of the Jews
believed through the Apostles, so some shall believe through
Elias, and be justified through faith; and one part shall
VER. 42 — 44. ST. MATTHEW. 835
be taken througb this same faith of good works, the other
part shall be left unfruitful in tbe work of tbe Law, grinding
in vain, and never to produce tbe bread of beavenly food.
Jerome. Or, Two men in one field shall be found performing
tbe same labour, sowing corn together, but not reaping the
same fruit of tbeir labour. Tbe two grinding together we
may understaud either of the Synagogue and tbe Church,
wbicb seem to grind together in the Law, and to make of '
tbe same Scriptures meal of the commandments of God;
or of otber beresies, whicb out of botb or one Testament,
seem to grind meal of their own doctrines. Hilary. The
two in one bed are tbose who preach aUke the Lord's rest
after His passion, about which beretics and cathobcs bave tbe
same confession; but because tbe Cathobc Faitb preaches
the unity of the Godbead of the Fatber and the Son, and
tbe false creed of tbe heretics impugus that, tberefore sball
the Divine judgmeut decide between the coufession of tbese
two by taking one aud leaving the other. Remig. Or, tbese
words denote three orders in the Cburch. The two men
in the field denote the order of preacbers, to wbom is com- prasdica-
mitted tbe field of the Churcb ; by the two grinding at the
mill, tbe order of the married priests, wbo while with a divided conjugati.
beart they are called first to one side, then to the other,
do, as it were, ever turn round a mill ; by the two in one
bed, tbe order of tbe continent, whose repose is signified by conti-
tbe bed. But in all these orders are good and bad, righteous
and unrighteous, so tbat some shall be taken, and some left.
Origen. Or otberwise ; The body is laid as sick on tbe bed
of carnal passions, tbe soul grinds in the mill of this world,
and tbe bodily senses labour in the field of tbe world.
42. Watch therefore : for ye know not what hour
your Lord doth come.
43. But know this, that if the goodman of the
house had known in what watch the thief would
come, he would have watched, and would not have
sufFered his house to be broken up.
44. Therefore be ye also ready : for in such an
hour as ye think not the Son of Man cometh.
3 H 2
836 GOSPEL ACCORDING TO CHAP. XXIV.
Jerome. Having declared that of tliat hour knoweth no
man, but the Father only, He shews tliat it was not expedient
for tlie Apostles to know, that being ignorant they might
live in perpetual expectation of His coming, and thus con-
cluding the whole, He says, Watch therefore, ^c. And
He does not say, ' Because we know not/ but Because ye
knoiv not, shewing that He Himself is not ignorant of the
day of judgment. Chrys. He would have them ever ready,
Greg. and therefore He says, Watch. Greg. To watch is to keep
in Ev. the eyes open, and looking out for the true light, to do and
"• 3- to observe that which one beHeves, to cast away the darkness
of sloth and negligence. Origen, Those of more plain un-
derstanding say, that He spoke this of His second coming ;
but othcrs would say that it applies to an intellectual coming
of the word into the understanding of the disciples, for as
yet He was not in their understanding as He was to be.
Aug. Ep. AuG. He said this Watch, not to those only who heard
199, 3. \Y\m. speak at the time, but to those who came after thera,
and to us, and to all who shall be after us, until His second
coming, for it touches all iu a manner. That day comes
to each one of us, when it comes to him to go out of the
world, such as he shall be judged, and therefore ought
every Christian to watch that the Lord's coming may not
find him unprepared; and he will be unprepared for the
day of His coming, whom the last day of his life shall find
Ans-. unprepared. Aug. Foolish are all they, who either profess
to know the day of the end of the world, when it is to come,
or even the end of their own life, which no one can know
unless he is iiluminated by the Holy Spirit.
Jerome. And by the instance of the master of the
household, He teaches more plainly why He keeps secret
the day of the consummation. Origen. The niaster of the
household is the understanding, the house is the soul, the
tldef is the Devil. The thief is also every contrary doc-
trine which enters the soul of the unwary by other than
the natural entrance; breaking into the house, and pull-
ing down the soul's natural fences, that is, the natural
powers of understanding, it enters the breach, and spoils
the soul. Sometimes one takes the thief in the act of
breaking in, aud seizing him, stabs him with a word, and
iion occ
VEU. 45 — 51. ST. MATTHEW. 837
slays liim. And the thief comes not in the day-time when
the soul of the thoughtful raan is illuminated ^vith the
Sun of righteousuess, but in the night, that is, in the time
of prevailing Avickedness; in which, when one is })lunged,
it is possible, though he have not the power of the sun,
that he may be illurainated by some rays frora the Word,
as from a larap ; continuing still in evil, yet having a better
purpose, and watchfulness, that this his purpose should
not be broken through. Or in tirae of temptation, or of
any calamities, is the time when the thief is most found
to come, seeking to break through the house of the souL
Greg, Or, the thief breaks into the house through the Greo;.
neglect of the master of the house, when the spirit has slept j^°^J
upon its post of guardj and death has come in unawares, xiii. 5
into the dwelling house of our flesh, and finding the lord
of the house sleeping, slays him ; that is, the spirit, little
providing for coming evils, is taken off unprepared, to punish-
ment by death. But if he had vvatched he would have been
secure from the thief ; that is, looking forward to the coraing
of the Judge, who takes our lives unawares, he would raeet
Him with penitence, and not perish irapeuitent. And the
Lord would therefore have the last hour unknown, that it
might always be in suspense, and that being unable to foresee
it, we might never be unprepared for it. Chrys. In this
He rebukes such as have less care for their souls, than they
have of guardiug their money against an expected thief.
45. Who then is a faithful and wise servant, whom
his lord hath made ruler over his houshold, to give
them meat in due season ?
46. Blessed is that servant, whom his lord when he
cometh shall find so doing.
47. Verily I say unto you, That he shall make him
ruler over all his goods.
48. But and if that evil servant shall say in his
heart, My lord delayeth his coming ;
49. And shall begin to smite his fellowservants, and
to eat and drink with the drunken ;
838 GOSPEL ACCORDING TO CHAP. XXIV.
50. The lord of that servant shall come in a day
when he looketh not for him, and in an hour that he
is not aware of,
51. And shall cut him asunder, and appoint him
his portion with the hypocrites : there shall be weep-
ing and gnashing of teeth.
HiLARY. Though the Lord had given above a general ex-
hortation to all in common to unwearied vigilance, yet He
adds a special charge to the rulers of the people, that is, the
Bishops, of watchfulness in looking for His coraing. Such
He calls a faithful servant, and wise master of the household,
careful for the needs and interests of the people entrusted
to Him. Chrys. That He says, JFhom think ye is that
faithful and ivise servant, dees not iraply ignorance, for even
Gen. 3, 9. thc Father we find asking a question, as that, Adam, where
art thou ? Remig. Nor yet does it imply the impossibiHty of
Gloss.ord. attaining perfect virtue, but only the difficulty. Gloss. For
rare indeed is sach faithful servant serviug his Master for his
Master^s sake, feeding Christ's sheep not for lucre but for
love of Christ, skilled to discern the abihties, the Hfe, and
the manner of those put under him, whom the Lord sets over,
that is, wlio is called of God, and has not thrust hiraself in.
Chrys. He requires two things of such servant, fidehty and
prudencej He calls h\m faithful, because he appropriates to
himself none of his Lord's goods, and wastes nought idly
and unprofitably. He calls him prudent, as knowing on
what he ought to lay out the things coramitted to him.
Origen. Or, he that makes progress in the faith, though
he is not yet perfect in it, is ordinarily called faithful, and
he who has natural quickness of intellect is called prudent.
And whoever observes will find many faithful, and zealous
, p in their behef, but not at the same time prudent ; for God
i, 27. hath chosen the foolish things of the world. Others again he
will see who are quick and prudent but of weak faith ; for
the union of faith and prudence in the same man is most
rare. To give food in due season calls for prudence in a
man ; not to take away the food of the needy requires faith-
fulness. Aud this the hteral sense obhges us to, that we be
VER. 45 — 51. ST. MATTHEW. 839
faithful in dispensing the revenues of the Church, that we
devour not that which belongs to the widows, that we remera-
ber the poor, and that we do not take occasion from what is
written, The Lord hath ordained, that they which preach the i Cor,
Gospel should live of the Gospel, to seek more than plain food ' '
and necessary clothing, or to keep more for ourselves than
we give to those who sufFer want. And that we be prudent,
to understand the cases of them that are in need, whence
they come to be so, what has been the education and what
are the necessities of each. It needs much prudence to
distribute fairly the revenues of the Church. Also let the
servant be faithful and prudent, that he lavish not the intel-
lectual and spiritual food upon those whom he ought not^
but dispense accordiug as each has need ; to one is more
behoveful that word which shall edify his behaviour, aud
guide his practice, than that which sheds a ray of science ;
but to others who can pierce more deeply let him not fail to
expound the deeper things, lest if he set before them common
things only, he be despised by such as have naturally keener
understandings, or have been sharpened by the discipline of
worldly learning.
Chrys. This parable may be also fitted to the case of se-
cular rulers ; for each ought to employ the things he has to
the common benefit, and not to the hurt of his fellow-servants,
nor to his own ruin ; whether it be wisdom or dominion, or
whatever else he has. Raban. The lord is Christ, the house-
hold over which He appoints is the Church CathoHc. It is
hard then to find one man who is both faithful and wise, but
not impossible ; for He would not pronounce a blessing on
a character that could never be, as when He adds, Blessed
is that servant whom his lord when he cometh shall find so
doing. Hilary. That is, obedient to his Lord's command,
by the seasonableness of his teaching dispensing the word of
life to a household which is to be nourished for the food of
eternity. Remig. It should be observed, that as there is
great difference of desert between good preachers and good
hearers, so is there great difference between their rewards.
The good hearers, if He finds them watching He will make
to sit down to meat, as Luke speaks ; but the good preachers
He will set over all His goods. Origen. That he may reign
840 GOSPEL ACCORDING TO CHAP, XXIV.
with Clirist, to whom the Father has committed all that is
Ilis. And as the son of a good father set over all that is his,
He shall communicate of His dignity and glory to His faith-
ful and wise stewards, that they also may be above the whole
creation. Baban. Not that they only, but that they before
others, shall be rewarded as well for their own lives as for
their superiutendence of the flock. Hilary. Or, shallset him
over all his goods, that is, shall phice him in the glory of God,
because beyond this is nothing better. Chrys. And He in-
structs His hearer not only by the honour which awaits the
good, but by the punishment which threatens the wicked,
Aug. Ep. adding, If that evil servant shall say in his heart, ^c. Aug.
The temper of this servant is shewn in his behaviour, which
is thus expressed by his good Master ; his tyranny, and shall
begin to heat his fellow servants, his sensuahty, and to eat
and drink ivith the drunken. So that when he said, My
Lord delayeth His coming, he is not to be supposed to speak
from desire to see the Lord, such as was that of him who
Ps. 42, 2. said, My soul is athirst for fke living God ; when shall 1
come ? This shews that lie was grieved at the delay, seeing
that what was hastening towards him seemed to his longing
desires to be coming slowly. Origen. And every Bishop
who ministers not as a fellow servant, but rules by might as
a master, and often an harsh one, sins against God; also if he
does not cherish the needy, but feasts with the druuken, and
is coutinually slumbering because his Lord cometh not till
after long time. Raban. Typically, we may uuderstand
his beatiug his fellow servants, of oflFending the consciences
of the weak by word, or by evil example. Jerome. The
Lord of that servant shalt come in a day when he looketh
not for Ilim, is to rouse the stewards to watchfuhiess and
carefulness. Ile shallcut him in sunder, is not to be under-
stood of execution by the sword, but that he shall sever him
from the company of the saiuts. Oiiigen. Or, He shall cut
him iyi sunder, when his spirit, that is, his spiritual gift, shall
return to Gud who gave it; but his soul shall go with his
body iuto hell. But the righteous raan is not cut in suuder,
but his soul, with his spirit, that is, with his gift spiritual
Ciiters into the kingdom of heaven. They that are cut in
sunder have in thera thenceforth no part of that spiritual gift
VER. 45 — 51, ST. MATTHEW. 8 11
whicli was from God, but tliere remains to tlicm that part which
was their own, that is^ their soul, which shall be puuished with
their body. Jerome. And shail appoint hini his jJortiomvith
the hypocrites, with those, namely, that were in the field, and
grinding at the mill, and were nevertheless left. For as we
often say that the hypocrite is one who is one thing, and
passes himself for another ; so in the held and at the raill he
seemed to be doiug the same as others, but the eveut proved
that his purpose was different. Raban. Or, appoints him his
portion with the hypocrites, that is, a twofold share of punish-
ment, that of fire and frost ; to the fire belongs the weeping,
to the frost the gnashing of teeth^. Origen. Or, there shall
be weeping for such as have laughed amiss iu this world,
gnashing of teeth for those who have eujoyed an irrational
peace. For being unwilling to suffer bodily pain, uow the
torture forces their teeth to chatter, with which they have
eaten the bitterness of wickeduess. From this we mav learn
that the Lord sets over Ilis household not the faithful aud
wise only, but the wicked also ; and that it will not save them
to have been set over His household, but only if they have
given them their food in due season, aud have abstained from
beating and drunkenness. Aug. Putting aside this wicked Aug.
servant, who, there is no doubt, hates his Master's comiug, let -^'^^ '
us set before our eyes these good servants, who anxiously ex-
pect their Lord's coming. Oue looks for His coming sooner,
auother later, the third confesses his ignorance of the mat-
ter. Let us see which is most agreeable to the Gospel. One
says, Let us watch and pray, because the Lord will quickly
come ; auother, Let us watch and pray, because this life is
short and uncertain, though the Lord's coming may be dis-
tant ; and the third, Let us watch, because this Hfe is short
and uncertain, and \ve know not the time when the Lord will
come. What else does this man say than what we hear the
Gospel say, Watch, because ye know not the hoiir in ivhich the
Lord shall come ? All indeed, through longing for tlie king-
dom, desire that that should be true which the first thinks,
aud, if it should so come to pass, the secohd and third would
rejoicc with him ; but if it sliould not come to pass, it were
to be feared that the belief of its supporters might be shaken
^ See above ou chap. viii. 12.
842 GOSPEL ACCORDING TO ST. MATTHEW. CHAP. XXIV.
bythe delay, and they might begin to think that the Lord's
coming shall be, not remote, but never. He who believes
with the second that the Lord's coming is distant will not
be shaken in faith, but will receive an unlooked-for joy. He
who confesses his ignorance which of these is true, wishes
for the one, is resigned to the other, but errs in neither, be-
cause he neither afiirms or denies either.
CHAP. XXV
1. Then shall the kingdom of heaven be likened
unto ten virgins, which took their lamps, and went
forth to meet the bridegroom.
2. And five of them were wise, and five were foolish.
3. They that were foolish took their lamps, and
took no oil with them :
4. But the wase took oil in their vessels with their
lamps.
5. While the bridegroom tarried, they all slumbered
and slept.
6. And at midnight there was a cry made, Behold,
the bridegroom cometh ; go ye out to meet him.
7. Then all those virgins arose, and trimmed their
lamps.
8. And the fooHsh said unto the wise, Give us of
your oil ; for our lamps are gone out.
9. But the wise answered saying, Not so ; lest
there be not enough for us and you : but go ye
rather to them that sell, and buy for yourselves.
10. And while they w^ent to buy, the bridegroom
came ; and they that were ready went in with him
to the marriage : and the door was shut.
11. Afterward came also the other virgins, saying,
Lord, Lord, open to us.
12. But he answered and said, Verily I say unto
you, I know you not.
13. Watch therefore, for ye know neither the day
nor the hour wherein the Son of man cometh.
Chrys. In the foregoing parable the Lord set forth the chrys,
punishment of the man who heat, and was drunk, and wasted ]^°'""
his Lord's goods ; in this He declares his punishment who
XVll!.
ubi sup.
844 GOSPEL ACCORDING TO CHAP. XXV.
profits not, and does not prepare for himself abundantly
the things of which he has need ; for the foolish virgins had
oil, but not enough. Hilary. Then, because all this dis-
course is concerning the great day of the Lord, concerning
Greg, which He had been speaking before. Greg. By the kingdom
Ev."xiri. ofheaven is meant the present Church, as in that, The Son of
Matt. 13, Man shall send forth ITls angels, and they shall gather out
of Ilis kingdom. all things that offend. Jerome. This parable
of the ten foohsh and the ten wise virgins, some interpret
literally of virgins, of whom there are according to the
1 Cor. 7. Apostle some who are virgins both in body and in thought,
others who have preserved indeed their bodies virgin, but
have not the other deeds of virgins, or have only been
preserved by the guardianship of parents, but have wedded
in their hearts. But from what has gone before, I think the
meaning to be different, and that the parable has reference
Greg. not to virgins only, but to the whole human race. Greg.
For in each of the five senses of the body there is a double
instrument, and the number five doubled makes ten. And
because the company of the faithful is gathered out of both
sexes, the Holy Church is described as being Hke to ten
virgins, where as bad are mixed with good, and reprobate
with elect, it is Hke a mixture of wise and fooUsh virgins.
Chrys. And He employs the character virgins in this parable
to shew, that though virginity be a great thing, yet if it be
not accompanied by works of mercy, it shall be cast out with
the adulterers. Origen. Or, The understandiugs of all who
have received the word of God are virgins. For such is the
word of God, that of its purity it imparts to all, who by its
teaching have departed from the worship of idols, and have
through Christ drawn near to the worship of God ; Which
took their lamps, and went forth to meet the bridegroom and
the bride ^. They take their lamps, i.e. their natural faculties,
and go forth out of the world and its errors, and go to meet
the Saviour, who is ever ready to come to enter with them
that are worthy to His blessed bride the Church. Hilary.
Or, The bridegroom and the bride represent our Lord God in
the body, for the flesh is the bride of the spirit. The lamps are
the light of bright souls which shine forth in the sacrament of
a ' Et Sponsffi' Vulg., and so a few Greek MSS.
VER. 1 13. ST. MATTHEW. 845
baptism''. Aug. Or, The lanips whicli they carry in their hands Aug.
are their works, of which it was said above, Let your works q^'^^^
shine before men. Origen. They that beheve riglitly, and q- 59.
live righteously, are likened to the five wise ; they that pro- ^I^"^-^^-
fess the faitJi of Jesus, but prepare themselves not by good
works to salvation, are likened to the five foolish. Jerome.
For tliere are five senses which hasten towards heavenly
things, and seek after things above. Of sight, hearing, and
touch, it is specially said, That which ive have heard, which iJolml. l.
ive have seen ivith our eyes, and our hands have handled.
Of taste, Tuste and see that the Lord is good. Of smell, Ps. 3k 8.
Because of the savour of thy good ointments. There are Bo\. Song,
also other five seuses which gape after earthlv husks. Aug. /
Or, by the five virgins, is deuoted a five-fold continence uM sup.
from the allureraents of the flesh; for our appetite must
be held from gratification of the eyes, ears, smell, taste, and
touch. And as this contmence may be done before God,
to please Him in inward joy of the conscience, or before
men only to gain applause of men, five are called wise, and
five foolish. Both are virgins, because both these men ex-
ercise continence, though from different motives. Origen.
And because the virtues are so linked together, that he who
has one has all, so all the senses so foUow one another, that
all must be wise, or all foolish. Hilary. Or, The five wise
and five foolish are an absolute distinction between bebevers
and iinbelievers. Greg. It is to be observed, that all have Greg.
lamps, but all have not oil. Hilary. The oil is the fruit " ^ ^*^^*
of good works, the vessels are the huraan bodies in whose
iuward parts the treasure of a good conscience is to be laid
up. Jerome. The virgins that have oil are they who,
besides their faith, have the ornament of good works ; they
that have not oil, are tliey that seem to confess with like
faith, but neglect the works of virtne. Aug. Or, The oil Aug.
denotes joy, according to that, God hath anointed ihee p^ ^^ j^
with the oil of gladness. He then whose joy springs not
from this, that he is inwardly pleasing to God, has no oil
with him ; for they have no gladuess in their continent lives,
^ Alludiug to the terms <pwTt(7iJ.hi was designated. S. Cyr. Cat. Oxf. Tr.
and illuiuinatio, by wliich Baptism p. 1.
846 GOSPEL ACCORDING TO CHAP. XXV.
save in the praises of men. But the wise took oil with their
lamps, that is, the gladness of good works, in their vessels,
that is, they stored it in their heart and conscience, as the
Gal. 6, 4. Apostle speaks, Let every man prove himse/f, and then shall
he have rejoicing in hhnself, and not in another. Chrys. Or,
The oil deaotes charity, alms, and every aid rendered to the
needy ; the lamps denote the gifts of virginity ; and He calls
\hem foolish, because after having gone through the greater
toil, they lost all for the sake of a less ; for it is greater labour
to overcome the desires of the flesh than of money. Origen.
Or, The oil is the word of teaching, with which the vessels
of souls are filled ; for what gives so great content as moral
discourse, which is called the oil of light. The ivise took with
thera of this oil, as much as would suflSce, though the Word
sbould tarry long, and be slack to come to their consum-
mation. The foolish took lamps, alight indeed at the first,
but not supplied with so much oil as should suflfice even
to the end, being careless respecting the provision of doctrine
which comforts faith, and enlightens the lamp of good deeds.
Aug. AuG. For there die of both kinds of men in this interval of
time before the resurrection of the dead, and the Lord's
^J^"- coming shall be. Greg. To sleep is to die, to slumber be-
ubi sup. . . .
fore sleep is to faint from salvation before death, because,
by the burden of sickness we come to the sleep of death.
Jerome. Or, They slumbered, i. e. they were dead. And
then follows, And slept, because they were to be afterwards
wakened. While the bridegroom tarried, shews that no
little time intervened between the Lord's first and second
coming. Origen. Or, Whilst the bridegroom tarried, and
the Word comes not speedily to the consummation of this
life, the senses suflfer, slumbering and moving in the night
of the world ; and sleep, as energizing feebly, and with no
quick sense. Yet did those wise virgins not quit their lamps,
nor despair of hoarding their oih Jerome. The Jews have
a tradition that Christ will come at midnight, in like manner
as in that visitation of Egypt, when the Paschal feast is
celebrated, and the desti-oyer comes, and the Lord passes
over our dwellings, and the door-posts of each man's coun-
tenance are hallowed by the blood of the Lamb. Hence, I
suppose, has continued among us that apostolic tradition.
VER. 1 13. ST. MATTHEW. 847
that on the vigil of Easter "^ tlie people should not be dis-
missed before midnight in expectation of Chrisfs coming ;
but when that hour has past over, they may celebrate the
feast in security ; whence also the Psalmist says, At midnight Ps.il9,62.
did I rise to praise Thee. Aug. Or, At midnight, that is, Aug.
when none knew or looked for it. Jerome. Suddenlv thus, " ^ ^"^"
as on a stormy night, and when all think themselves secure,
at the hour when sleep is the deepest, the coming of Christ
shall be proclaimed by the shout of Angels, and the trumpets
of the Powers that go before Him. This is meant when it
says, Lo, the bridegroom cometh, go ye out to meet him.
HiLARY. At the trumpet signal they go forth to meet the
bridegroom alone, for then shall the two be one, that is, the
fiesh and God, when the lowliness of the flesh shall be trans-
formed into spiritual glory. Aug. Or, that the virgins go forth Aug.
to meet the bridegroom alone, I think is to be understood " ' ^^^'
that the virgins themselves constitute her who is called the
bride; as we speak of the Christians flocking to the Church
as children running to their mother, and yet this same mother
consists only of the children who are gathered together. For
now the Church is betrothed, and is to be led forth as a virgin to
the marriage, which takes place then when all her mortal part
having past away, she may be held in an eternal union.
Origen. Or, At midnight, that is, at the time of their most
abandoned carelessness, there was a great cry, of the Angels,
I suppose, desiring to arouse all men^ those ministering spirits
crying within in the senses of all that sleep, Behold, the
bridegroom cometh, go ye out to meet him. AU heard this
summons, and arose, but all were not able to trim their lamps
fitly. The lamps of the senses are trimmed by evangelical
and right use of them ; and they that use their senses amiss
have their lamps untrimmed. Greg. Or, All the virgins arose, Greg.
ubi sup.
= "This day was kept an universal observed it on a double account. Lac-
fast over the whole Church. And they tantius (vii, 19) says, ' This is the
continued it not only till evening, but night which we observe, with a per-
till cockcrowing in the morning. The noctation for the Advent of our King
night was spent in a Vigil, or Pernoc- and God ; of which there is a two-
tation, when they assembled together fold reason to be given ; because in
to perform all parts of Divine service. this night our Lord was raised to life
There is frequent mention niade of this again after His Passion ; and in the
in ancient writers, Chrysostom, (Hom. same He is expected to return to re-
30, in Gen.) Epiphanius, (Exp. fid. n. ceive the kingdom» of the world.' "
22,) and many others. Particularly Bingham's Antiquities, xxi. L 32.
Lactantius and S. Jerome tell us tliev
848 GOSPEL ACCORUIJyG TO CIIAP. XXV.
tliat is, both elect aiid reprobate are roused from the sleep
of death ; they trimmed their lamps, that is, they reckon up
to themselves their works for which they look to receive
Aiig. eternal blessedness. Aug. They trimmed their lamps, that
sup. .^^ prepared to give an account of their deeds. Hilary.
Or, the trimmiug their lamps is the return of their souls
into their bodies, and their Hght is the consciousness of good
works that shines forth, which is contaiued in the vessels
Greg. of the body. Greg. The laraps of the foolish virgins go
'* out, because the works which appeared outwardly to men
to be bright, are dimmed within at the coming of the Judge.
That they then beg oil of the wise virgins, what is it but
that at the coming of the Judge, when they find themselves
empty within, they seek for witness from without? As
though deceived by their own self-confidence, they say to
their ueighbours, Whereas ye see us rejected as living with-
out works, do ye witness to our works that ye have seen.
Aug. AuG. From habit, the mind seeks that which uses *to give
it pleasure. And these uow seek from men, who see not
the heart, witness to God, who sees the heart. But their
lamps go out, because those, wliose good works rest upon
the testimony of others, when that is withdrawn, sink into
nothing. Jerome. Or, These virgins who coraplain that their
laraps are gone out, shew that they are partially alight, yet
have they not an unfailing light, nor enduring works. Whoso
then has a virgin soul, and is a lover of chastity, ought not
to rest conteut with such virtues as quickly fade, and are
withered away when tlie heat comes upon them, but should
follow after perfect virtues, that he may have an enduring
light. Chrys. Or otherwise ; These virgins were fooHsh,
not only because they departed hence, lacking store of mercy,
but because they deemed to receive it from those of whom
they importunately begged it. For though nothing could
be more merciful than those wise virgins, who for this very
mercifulness were approved, yet woukl they not grant tlie
prayer of the foolisli virgins. But the wise ansvvered, saying,
Not so, lest there be not enough for us and you ; lience we
learn that none of us shall be able in that day to stand forth
' irpoo-Tij- as patron^ of those who are betrayed by their own works,
"* not because he will not, but because he cannot. Jerome.
For these wise virgins do not answer thus out of covetousness,
VER. 1 13. ST. MATTHEW. 849
but out of fear. Wherefore, each man shall receive the
recompense of his own works, and the virtues of one cau-
not atoue for the vices of another in the day of judgment.
The wise admonisli them not to go to meet the bridegroom
without oil, Go ye rather to them that sell, and buy for your-
selves. HiLARY. Ihey that sell are the poor, who, ueeding
the alms of the faithful, made them that recompense which
they desire, selling in return for the rehef afforded to their
wants, a consciousness of good works. This is the abundant
fuel of an undying light which may be bought and stored
up for the fruits of mercy. Chrys. You see then how
great merchants the poor are to us; but the poor are not
there, but here, and therefore we must store up oil here, that
we may have it to use there when occasion shall require.
Jerome. And this oil is sold^ and at a high cost, nor is it
to be got without much toil ; so that we understand it not
of alms onlv, but of all virtues and counsels of the teachers.
Origen. Otherwise ; Notwithstanding they were foohsh, they
yet uuderstood that they must have light to go and meet
the bridegroom, that all the lights of their senses might
be burning. This also they discerned, that because they
had Uttle of the spiritual oil, their lamps would burn dim as
darkness drew on. But the wise send the foolish to those
that sell, seeing that they had not stored up so much oil,
that is, word of doctrine, as would suffice both for themselves
to live by, and to teach others, Go ye rather to them that
sell, i.e. to the doctors, and huy, i.e. take of them ; the price
is perseverance, the love of learning, industry, and toil of
all who are willing to learn. Aug. Or we may suppose it Aug.
not meant as advice what they should do, but as an indirect " ^ ^^^'
allusion to their fault, For flatterers sell oil, who by praising
things false, and things unknown, lead souls astray, recom-
mending to them, as foolish, empty joys, and receiving in
return some temporal benefit. Go ye rather to them that
sell, and buy for yourselves, i.e. Let us now see what they
can profit you who have used to sell you their praise. Lest
there be not enoughfor us and you, because no man is profited
in God's sight by the testimony of others, because God sees
the heart, and each mau is scarce able to give testimony
concerning his owu conscience. Jerome. But because the
VOL. I. 3 I
850 GOSPEL ACCORDING TO CHAP. XXV,
season for buying was now past, aud the day of judgment
was coming on, so tliat there was no room for penitence,
they must not now lay up new works, but give an account
of the old. IIiLARY. The marriage is the putting on of
immortality, and the joining together corruption and incor-
ruption in a uew union. Chrys. That, While they rvent to
buy, shews that even, if we should become merciful after
death, it will avail us nothing to escape puuishraent, as it
was no profit to the rich man, that he became merciful and
careful about those who belonged to him. Origen. Or,
He says, While they went to buy, because there are men
to be found who have ueglected to learu any thing useful,
till when, in the very end of their life, when they set them-
Aug. selves to learn, they are overtaken by death. Aug. Or
ubi sup, otherwise ; While they went to biiy, that is, while they
turned themselves to things without, and sought to fiud
pleasure in things they had been accustomed to, because
they knew not inward joys, came He that judges; and they
that were ready, i. e. they whose couscieuce bore wituess
to them before God, went in ivith Ilim to the wedding, i.e.
to where the pure soul is united prolific to the pure and
perfect word of God. Jerome. After the day of judgment,
there is no more opportuuity for good works, or for right-
eousness, aud therefore it foHows, And the door was shut.
Aug. AuG. Wheu they liave been taken iu who have beeu changed
j Q^^^' iuto angelic being, all entrauce into the kingdom of heaven
15, 5L is closed; after the judgment, tliere is no more place for
prayers or merit. Hilary. Yet though the season of re-
pentauce is now past, the foolish virgins come and beg that
entrance may be granted to them. Jerome. Their worthy
coufession calling Him, Lord, Lord, is a mark of faith. But
what avails it to confess with the mouth Him whom you
Gloss. ap. deuy with your works? Gloss. Grief at their exclusion
Anselm. gxtorts from them a repetition of tliis title of Lord ; they
call not Him Father, whose mercy they despised iu their
Aug. lifetime. Aug. It is uot said that they bought any oil, and
ubi sup. j^ii^refore we must suppose that all their delight in the praise
of men being gone, they returu iu distress and afilictiou to
implore God. But His severity, after judgment, is as great
as His mercy was unspeakable before. But Ile answered
VER. 14 — 30. ST. MATTHEW. 851
and said, Verily I say unto you, I Tcnow you not ; by tliat
rule, namely, tliat the art of God, that is, His AAisclom, does
not admit that those should enter into His joy who have
sought to do in any thing according to His coraraandments,
not as before God, but that they may please men. Jerome.
For the Lord knoiveth them that are His, and he that knovveth 2 Tim.
not shall not be known, and though they be virgins in purity ' '
of body, or in confession of the true faith, yet forasmuch as
they have no oil, they are unknown by the bridegroom. When
He adds, IFatch therefore, because ye know not the day nor
the hour, He means that all that has been said points to
this, namely, that seeing we know not the day of judgraent,
we should be careful in providing the light of good works.
AuG. For indeed we know the day and the hour neither of Au^:.
that future time when the Bridegroom will come, nor of our " ' *"^'
own falling asleep each of us ; if then we be prepared for
this latter, we shall also be prepared when that voice shall
sound, which shall arouse us all. Id. There have not been Aug. Ep.
199 45
wanting those who would refer these ten virgins to that '
coming of Christ, which takes place now in the Church ;
but this is not to be hastily held out, lest any thing should
occur contradictory of it.
14. For the kingdom of heaven is as a man travel-
ling into a far country, who called his own servants,
and deUvered unto them his goods.
15. And unto one he gave five talents, to another
two, and to another one ; to every man according to
his several abiUty ; and straightway took his journey.
16. Then he that had received the five talents
went and traded with the same, and made them other
five talents.
17. And likewise he that had received two, he also
gained other two.
18. But he that had received one went and digged
in the earth, and hid his lord's money.
19. After a long time the lord of those servants
cometh, and reckoneth with them.
3 I 2
85:3 GOSPEL ACCORDING TO CHAP. XXV.
20. And so he that had received five talents came
and broiight other five talents, saying, Lord, thou
dehveredst unto me five talents : behold, I have
gained beside them five talents more.
21. His lord said unto him, Well done, thou good
and faithful servant : thou hast been faithful over
a few things, I will make thee ruler over many
things : enter thou into the joy of thy lord.
22. He also that had received two talents came
and said, Lord, thou dehveredst unto me two talents :
behold, I have gained two other talents beside them.
23. nis lord said unto him, Well done, good and
faithful servant ; thou hast been faithful over a few
things, I will make thee ruler over many things :
enter thou into the joy of thy lord.
24. Then he which had received the one talent
came and said, Lord, I knew thee that thou art an
hard man, reaping where thou hast not sown, and
gathering where thou hast not stravved :
25. And I was afraid, and went and hid thy talent
in the earth : lo, there thou hast that is thine.
26. His lord answered and said unto him, Thou
wicked and slothful servant, thou knewest that I
reap where I sowed not, and gather where I have
not strawed :
27. Thou oughtest therefore to have put my money
to the exchangers, and then at my coming I should
have received mine ovvn with usury.
28. Take therefore the talent from him, and give
it unto him which hath ten talents.
29. For unto every one that hath shall be given,
and he shall have abundance : but from him that hath
not shall be taken away even that which he hath.
30. And cast ye the unprofitable servant into outer
darkness : there shall be weeping and gnashing of teeth.
nou occ
VER. IJ' — 30. ST. MArrHEw. 853
Gloss. Iu the foregoing parable is set forth tlie eondem- Gios
nation of such as have not prepared suflBcient oil for them-
selves, whether by oil is meant the brightness of good works,
or inward joy of conscience, or alms paid in raoney. Chrys.
This parable is delivered against those who will not assist
their neighbours either with money, or words, or in any
other way, but hide all that they have. Greg. The man Greg.
travelling into a far country is our Redeemer, who ascended r-"™"",^
o •' ' • hv. IX. 1.
into heaven in that flesli which He had taken upon Him.
For the proper home of the flesh is the eartli, and it, as it
were, travels into a foreign country, when it is placed by the
Redeemer in heaven. Origen. He travels, not according
to His divine nature, but according to the dispensation of
the flesh wliich He took upon Him. For He who says to
His disciples, Lo, I am ivith you always, even unto ^//eMatt. 28,
end of the ivorld, is the Only-Begotten God, who is not ^^'
circumscribed by bodily form. By saying this, we do not
disunite Jesus, but attribute its proper qualities to each con-
stituent substance. We may also explain thus, that the Lord
travels in a far country ^vith all those who walk by faith and
not by sight. And when we are absent from the bodv with
the Lord, then will He also be with us. Observe that the
turn of expression is not thus, I am like, or The Son of Man
is like, a man travelling into a far country, because He is
represented in the parable as travelling, not as the Son of
God, but as mau. Jerome. CalHng together the Apostles,
He gave them the Gospel doctrine, to one more, to another
less, not as of His own bounty or scanting, but as meeting
the caj)acity of the receivers, as the Apostle says, that HeiCor. 3,2.
fed with milk those that were unable to take solid food.
In the five, two, and one talent, we recognise the diver-
sity of gifts wherewith we have been entrusted. Origen.
Whenever you see of those who have received from Christ
a aispensation of the oracles of God that some have more
and some less; that some have not in comparison of the
better sort half an understanding of thiugs; that others have
still less ; you will perceive the difference of those who have
all of them received from Christ oracles of God. Thev to
whom five talents were given, and they to whom two, and they
to whom one, have divers degrees of capacity, and one could
not hold the measure of another; he who reccived but onc
854 GOSPEL ACCORDING TO CHAP. XXV.
having received no mean endowment, for one talent of such
a master is a great thing. His proper servants are three,
as there are three sorts of those that bear fruit. He that
received five talents, is he that is able to raise all the mean-
ings of the Scriptures to their more divine significations ; he
that has tw-o is he that has been taught carnal doctriue, (for
two seems to be a carnal number,) and to the less strong the
Greg. Master of the household has given one talent. Greg. Other-
ubi sup. ^jgg , rpj^g ^yg talents denote the gift of the five senses, that
is, the knowledge of things without ; the two signify under-
Gloss ord. standing and action, the one talent understanding only. Gloss.
And straightivay took his journey, not changing his place,
but leaving them to their own freewill and choice of action.
Jerome. He that had received five talents, that is, having
received his bodily senses, he doubled his knowledge of hea-
venly things, from the creature understanding the Creator,
^'■f^g- from earthly unearthly, from temporal the eternal. Greg.
There are also sorae who though they cannot pierce to things
invvard and mystical, yet for their measure of vievv of their
heavenly country they teach rightly such things as they can,
what they have gathered from things without, and while they
keep themselves from wantonness of the flesh, and from am-
bition of earthly things, and from the delights of the things
that are seen, they restrain others also from the same by their
admouitions. Origen. Or, They that have their senses exer-
cised by healthy conversation, both raising themselves to
higher knowledge and zealous in teaching others, these have
gained other five ; because no one can easily have increase
of any virtues that are not his own, and without he teaches
others what he hiraself knows, and no more. Hilary. Or,
That servant who received five talents is the people of be-
lievers under the Law, who beginning with that, doubled their
^'■eg- merit by the right of obedience of an evangehc faith. Greg.
sup. ^gj^-jj^ there are some who by their understanding and their
actions preach to others, and thence gain as it were a twofold
profit in such merchandize. This their preaching bestowed
upon both sexes is thus a talent doubled. Origen. Or,
gained other two, that is, carnal instruction, and another yet
a little higher. Hilary. Or, the servant to whom two talents
were committcd is the people of the Gentiles justified by the
faith and ccnfession of the Sou and of the Father, coufessing
V.-:R. 14 — 30. ST. MATTHEW. 855
our Lord Jesus Clirist, to be botli God and Man, both Si^irit
and Flesh. These are the two taleuts committed to this servant.
But as the Jewish people doubled by its belief in the Gospel
^very Sacrament which it had learned in the Law, (i. e. its
five talents,) so this people by its use of its two talents merited
understanding and working. Greg. To hide one^s talent in Greg.
tlie earth is to devote the abihty we have received to worldly
business. Origen. Or otherwise; When you see one who
has the power of teaching, and of benefiting souls, hiding
this power, though he may have a certain rehgiousness of Hfe,
doubt not of such an one that he has received one talent and
hides it in tlie earth. Hilary. Or, This servant who has
received one talent and hid it in the earth is the people that
continue in the Law, who through jealousy of the salvation of
the Gentiles hide the talent they have received in the earth.
For to hide a talent in the earth is to hide the glory of the
new preaching through offence at the Passion of His Body.
His coming to reckon with them is tlie assize of the day of
judgmeut. Origen. And note here that the servants do not
come to the Lord to be judged, but the Lord shall come to
them when the time shall be accomplished. After a long
iime, that is, when He iias sent forth such as are fitted to
bring about tlie salvation of souls, and perhaps for this rea-
son it is not easy to find one who is quite fit to pass forthwith
out of this life, as is raanifest from this, that eveu the Apostles
lived to old age ; for exaraple, it was said to Peter, When thou Joh» 21,
shalt be olcl, thou shalt stretch forth thy hand ; and Paul says
to Philemon, Noiv as Paul the aged. Chrys. Observe also
that the Lord does not require the reckoning immediately,
that you may learn His long suffering. To me He seems to
say this covertly, alluding to tlie resurrection. Jerome. After
a lo 
