EVANGELIUM SECUNDUM MATTHAEUM

• 63A

Matthew, when he had first preached the Gospel in Judaea, wishing to pass over to the Gentiles, was the first to write the Gospel in Hebrew: which he left for a remembrance to the brethren from whom he was going. For as it was necessary that the Gospel be preached for the confirmation of the faith, so also that it be written against the heretics. But although many have written a Gospel, only four have the 63Btestimony of authority: because through the four quarters of the world they announce the faith of the Trinity, and they are as it were four wheels in the Lord's chariot, which bears him through the preaching of the Gospel, and the human race, destroyed by a fourfold 64Adeath, was to be quickened by their preaching: whence also the gospels of the others fell away, nor were they received: because they were unwilling that the predetermined number should be brought to an end, on account of the power of the sacrament. The evangelists are also designated by four figures, which are not deceptive, but conscious to themselves of a delightful mystery. Matthew is understood in the man: because he dwells principally upon the humanity of Christ. Mark in the 64Blion, because he treats of the resurrection. Luke in the calf, treating of the priesthood. John in the eagle, writing the sacraments of the Divinity. But Christ, whom they describe, was a man born of a virgin: a calf in the immolation, 65Aa lion in the resurrection, an eagle in the ascension. Or in the man is expressed humanity, in the calf priesthood, in the lion kingship, in the eagle the sacrament of the Divinity.

Here begins the Gospel according to Matthew.

VERS. 1.-- The book of the generation. (HIER.) The Hebrews impose upon their volumes a name taken from their beginnings, as the book of Genesis, etc., as far as but this custom holds in many, chiefly in the prophets, as "the vision of Isaiah," where thou suppliest, "this is."

Of the son of David. The order is inverted, lest, Abraham being set first, the connected sequence of the generation should be broken. Of these 65Btwo he is specially called Son: because the one was first among the patriarchs, the other among the kings, to whom the promise concerning Christ was made, that he might disclose to the Jews that Christ was to come out of the law, in whom they should see the prophecies fulfilled.

Of the son of David the son of Abraham. He chose these two out of all, whose Son Christ is called, that to the Jews to whom he writes, who knew from the law that Christ was to come, it might appear that this is he who had long been promised, in whom all the prophecies should be seen to be fulfilled; for to these alone in the Old Testament is the promise of Abraham recorded as made, and in thy seed shall all the nations of the earth be blessed (Gen. XXII).

Abraham and David are two pillars standing in the law as in a porch before the door which is Christ: 65Cwhich a cord of twelve cubits encircles, that is, the faith of the apostles. He embraces these fathers in the genealogy, from the midst of whom Christ the door is opened to believers.

VERS. 2.-- Abraham begot Isaac: and Isaac begot Jacob. Fittingly let the beginning of the generation be from him to whom he was first promised, in whom is the blessing of all.

Matthew begins the generation from the beginning of the promise. And even to the end of the book this is pursued, that he who was born of this generation may be understood as God and man.

From the outset he begins from him to whom the promise of faith was first made, that in this father, to whom the promise was first made, they may learn who and what manner of men they ought to be who 65Dwish to be blessed in his seed. Matthew begins, or reckons, the generation by descending: because he shows the humanity of Christ, through which God descended to men. Luke, relating it by ascending, discloses the form of the sacrament. For beginning from the baptism he ascends as far as God, showing that the baptized ascend to this, that they may be sons of God.

Begot. Matthew sets down, begot: he who numbers only the sons of nature. Luke: Who was: he who inserts some who are sons according to the law or by adoption. Matthew sets down "genuit," and not "generavit," perhaps that he might be recognized, shown forth at the end, of whom it is said: This day have I begotten thee (Psal. II).

Judas and his brethren. Therefore Judas alone is named expressly, 66Athat thou mightest recognize him who had been promised out of his stock.

He mentions the brethren of Judas, the brethren of Isaac and Jacob being passed over: because those were driven off from the people of God as strangers: these were written as heirs in the book of life, and are as it were the twelve patriarchs, in whom the number of the apostles also is signified. But they are not expressed by name, lest the generation be extended beyond the number of the sacrament.

In the seed of the aforesaid fathers Christ entered into Egypt, and the enemy, foreboding this, oppressed the people, and slew not the women, but the males, that he might extinguish him.

From Judas is Christ, whom all the Gentiles received: at whose coming Herod, a foreigner, was already ruling.

66BVERS. 3.-- And Judas. Judas begot Phares and Zaram before he entered Egypt, into which both afterwards passed over with their father.

And Phares begot Esrom. In Egypt Phares begot Esrom, and Esrom Aram, and Aram Aminadab, and Aminadab Naasson: and then Moses led them out of Egypt. Naasson was leader under Moses in the tribe of Judah through the desert, in which he begot Salmon. This Salmon was prince in the tribe of Judah, who entered with Joshua into the land of promise. This Salmon in the land of promise begot Booz of Raab.

Christ is Phares, that is, division, because he will separate the sheep from the goats. He himself is Esrom, that is, an arrow or a court, because he pierces the hearts of his hearers. He has also 66Cthe breadth of charity, wherewith he loved even his enemies.

VERS. 4.-- And Aram. Aram is interpreted Christ the elect or the exalted: the Elect, of whom the prophet says: Behold my servant whom I have chosen (Ose. XI). And elsewhere: The Lord is high above all nations (Psal. CXII). He himself is Aminadab, that is, willing, who says: I will freely sacrifice to thee (Ibid. XXXIII). The same is Naasson, that is, augury, who knows things past, present and to come. Or Naasson, serpentine, because Christ after the manner of a serpent guarded against all snares.

VERS. 5.-- And Salmon begot Booz. Christ is Salmon, that is, perceiving, because he perceives all things. He himself took Raab, that is, the Church of the Gentiles. Raab, hunger, or blessedness, or onrush: because the Church of the Gentiles hungers and thirsts after justice, and, spread abroad through 66Dthe world, converts philosophers and kings by the onrush of doctrine. Raab displayed the scarlet in the window, that is, in the mouth she declares the passion of Christ by confession. Raab the harlot, who received the messengers of Joshua, whom Salmon, prince of the tribe of Judah, joined to himself, signifies the Church of the Gentiles, which is joined to the prince out of Judah, that is, to Christ. And she alone with her own is saved, while Jericho, that is, the present world, walled about with seven walls of vices, is beset for the space of seven days with the trumpets of preachings, until at the last trump all the walls fall down, and the last death is destroyed.

And Booz. Booz is Christ, of whom it is said: Behold the Lord God shall come with strength (Isa. XL). Note 67Athat none of the holy women is taken into the genealogy of Christ, but those whom Scripture reproves. For he ought to be born of sinners, who had come for sinners, that his own might learn that the sins of the fathers do not stand in their way. Whence the lamb to be immolated at the Passover was commanded to be taken from the goats and the sheep, that is, to be begotten from the just and from sinners

Of Ruth. A Moabitess, that he may show the prophecy of Isaiah fulfilled: Send forth the lamb, O Lord, the ruler of the earth (Isa. XVI). Through her the seed of Abraham is brought down to Christ. The Church of the Gentiles, signified by Ruth, before she came to Booz, that is, to Christ, was of her father the devil.

Ruth signifies the Church which is of Moab, that is, of the Gentiles, which [was] of her father the devil and of the rock of the desert 67Bbecause of idolatry, out of which God raised up sons of Abraham: forgetful of her former nation she came to Booz, who is called strong, that is, to Christ, who raises up the seed of his brother, that is, of Moses, who died without children, because the law brought nothing to perfection (Hebr. VII). Ruth, seeing or hastening; because the Church with a pure heart sees God, which hastens to the prize of the heavenly vision and determines to persevere in faith and love.

And Jesse. The father of David is more often named Isai, but he bore two names. Yet here he is called Jesse for this reason: that he might know that he had come; of whom Isaiah says: There shall come forth a rod out of the root of Jesse (Isa. XI), etc. This is the flower which Isaac smells, saying: Behold the smell of my son is as the smell of a full field (Gen. XXVII), because the Spirit filled him most abundantly.

67CKing. Not that he alone is king in this genealogy, but because he is the first king of Judah and the beginning of the kings, for whose sake the rest also are kept upon the throne of the kingdom: and through him the order of the generation runs down to Christ, who has the kingdom of David.

VERS. 6.-- And David the king. Mystically David, that is, Christ, who overcame Goliath, that is, the devil. He himself is strong of hand, or desirable in aspect. Of the same it is said: The Lord strong and mighty (Psal. XXIII), etc. And again: Beautiful in form above the sons of men (Ibid. XLIV).

Of Urias. Urias, my light, namely of God, that is, the devil, who said: I will be like the Most High (Isa. XIV): whose wedded wife, the Church, Christ loved from the upper chamber of the Father's majesty, and, when she was made fair, joined her to himself 67Din marriage. Urias, who is a figure of the devil, is interpreted my light is God, who still transforms himself into an angel of light, and makes himself the light of God.

VERS. 7.-- And Solomon. Christ is Solomon, that is, peaceable, because he himself is our peace, who made both one. He himself is Roboam, that is, the onrush of a people, who swiftly converts peoples to the faith. Roboam. Of him it is said: I will give to Roboam himself the tribe of Judah, that a lamp may remain to David all his days in Israel (III Reg. XI). [Vulg. 3 Reg. 11:36 reads filio autem ejus dabo tribum unam, ut remaneat lucerna David servo meo cunctis diebus coram me in Jerusalem, "to his son I will give one tribe, that a lamp may remain to David my servant all his days before me in Jerusalem"] Which cannot be taken according to the letter, because neither did Israel endure for all days, nor after Christ was there any leader of David's line in Israel. But Christ is an eternal lamp in the heavenly Israel, and therefore is kept always. But Christ is said 68Ato sit upon the throne of David, because David's temporal kingdom prefigured the eternal kingdom of Christ. Abias. The Lord is Father, that is, Christ, who says: I will be to him a Father, for as Lord he has done all things whatsoever he would (Psal. CXIII). Who is also Asa, that is, lifting up, because he himself took away the sins of the world.

VERS. 8.-- Josaphat, etc. Judging or the judgment of God, namely Christ, who judges the world in equity. And Joram begot. Christ is Joram, that is, exalted, who says: No man ascends into heaven but he who descended from heaven, the Son of man who is in heaven (Joan. III).

VERS. 9.-- And Ozias. Under Ozias, Joathan, Achaz and Ezechias, Isaiah prophesied concerning Christ. Because of the sins of the princes the mouths of the prophets were shut. 68BEzechias. The Lord is strong, he it is who says to the apostles: Fear not. To Ezechias, when he was without children, it was said: Set thy house in order, for thou shalt die and shalt not live (Isa. XXXVIII). Therefore he wept not for the sake of a longer life, since he knew that Solomon had for that very reason pleased God, because he had not asked for more years: but because he was in doubt whether the promise of God would be fulfilled, when he knew himself to be of the stock of David, through whom Christ must needs come: and he himself was without children, whence also he said (Ibid. XXXVIII): I shall not see the Lord God, likewise, I shall not look upon man any more, etc. On the contrary he believed, because he who had promised is faithful. But God changes the sentence which he had given, for the testing of faith, and grants space for begetting.

VERS. 10.-- Manasses. Forgetful. This is he who 68Csaid, as it were to a converted sinner: I will not remember all his iniquities (Ezech. XVIII). Amon, that is, faithful or a fosterer, signifying Christ, of whom it is said: The Lord is faithful in all his ways, who calls his sons together, as a hen her chicks (Psal. CXLIV). [Vulg. Ps. 144:13 reads Fidelis Dominus in omnibus verbis suis, "faithful in all his words"; in omnibus viis suis belongs to Ps. 144:17, Justus Dominus in omnibus viis suis, and the clause about the hen stands nowhere in the psalm (cf. Matt. XXIII)]

VERS. 11.-- Josias, that is, the salvation of the Lord or incense. He it is who says: Let my prayer be directed as incense (Psal. CXL), etc.

Josias, a just king, which his sons whom he begot were not; not in the transmigration, because he never went into transmigration: but according to God's predestination to the transmigration, he sets Jechonias and his brethren together, that of those whose iniquity is common the misery also may be alike. Jechonias, the preparation of the Lord, because the Lord prepared both the father and the son for the transmigration.

68D(ISID.) The truth of the history holds that there were two Jechoniases, so that the one, namely the father, stands at the end of the preceding fourteen, the other at the beginning of the following. But mystically, according to Augustine, one and the same is in the faith of the preceding and at the beginning of the following. But why has Joachim, the father of Jechonias, been passed over? Perhaps, that he might make Jechonias a type of Christ, he numbered him twice, and passed Joachim over lest the number should be increased.

All who are numbered from David to the transmigration of Babylon were kings.

Jechonias. The former Jechonias is called the resurrection of the Lord, the latter Jechonias the preparation of the Lord. Both 69Aagree with Christ, who is the resurrection and the life (Joan. XI).

VERS. 12.-- Salathiel. My petition is God, it agrees with Christ, who says: Holy Father, keep them whom thou hast given me, that they may be one as we also are (Joan. XVII).

VERS. 13.-- And Zorobabel begot Abiud. The master of Babylon, that is, of confusion. It agrees with him who called the world back from the error of idolatry to the way of truth. There were zealous men from among the Jews called Heriles on account of the nearness of Christ's kindred, and they were Nazaraeans, who, retaining the order of Christ's genealogy partly by memory, partly from the books of Days, partly from grandfathers and great-grandfathers, wrote it down in order. Abiud, that is, my father. This agrees with Christ, of whom it is said: He hath called upon me: thou art my father 69B(Psal. LXXXVIII), etc. [Vulg. Ps. 88:27 reads Ipse invocabit me, "He shall call upon me": the future, where Migne prints the perfect invocavit] Eliachim. The Lord raising up. He who says: Every one who sees the Son and believes in him shall have life everlasting, and I will raise him up (Joan. VI), etc.

VERS. 14.-- Azor. Helped. He it is who says: Behold God hath helped me, the Lord is the upholder of my soul (Psal. LIII). [Vulg. Ps. 53:6 reads Ecce enim Deus adjuvat me, "Behold, for God helpeth me": the present, where Migne prints the perfect adjuvit, answering to his own etymology of the name, "Helped"] Sadoch. Just, that is, Christ, of whom it is said: The Lord is just and hath loved justices (Ibid. X). Achim, that is, this my brother. Who else than he who willed to be made man, that he might have brethren, of whom he should say: I will declare thy name to my brethren (Ibid. XXI). Eliud, that is, my God, it agrees with Christ, who says: My God, why hast thou forsaken me (Matth. XXVII)?

VERS. 15.-- Eleazar, that is, my God is my helper. 69CHe it is who said in the person of man: My God, I will hope in him (Psal. XC). Mathan. Giving or given. He it is who gave good things to men, and of whom it is said: So God loved the world, that he gave his Son (Joan. III).

Through these fathers Christ [came] into the world, and bore in himself the office of them all. And it is fitting that we ascend to him by that same line of holiness by which he deigned to descend to us.

VERS. 16.-- Joseph. One who adds. Christ, who added the Gentiles to the Jews, who is also called the father of Christ, whom, born of his own wife, he received by adoption: but he is also called father by supposition. Joseph Matthew calls the son of Jacob, and Jacob the son of Mathan. Luke calls Joseph the son of Heli, and Heli the son of Mathat; but Mathan and 69DMathat begot one son each of the same wife, Hesta by name. Mathan, who descended through Solomon, married her first, and, leaving one son, Jacob, died, and afterwards Mathat, who descended from David through Mathan, married the same woman and begot Heli, thus Jacob and Heli are brothers by the same mother. But Jacob, taking the wife of Heli his brother, who had died without children, to raise up his seed, begot Joseph, his own by nature, but by the law the son of Heli. That the son is said to be called by the name of him for whom he is raised up, is not true, since Booz called him whom he begot of Ruth not Elimelech, for whom he was raised up, but Obeth.

The husband of Mary. What has the generation traced from David down to Joseph to do with Christ, since Christ is not of the seed 70Aof Joseph? But it is not the custom of the Scriptures that the order of women should be woven into the generations; and therefore it is brought in not through Mary, but through Joseph, since Joseph and Mary were of one tribe. Whence also he was compelled to take her as a kinswoman, lest one tribe should be confounded with another: whence also they make their declaration together, as of one stock, returning to Bethlehem when each went to his own city.

By the example of Mary it is clear to faithful married persons that, an equal consent being kept, continence can abide, and that it is called a marriage not by the mingling of bodily sex, but by the guarding of the mind's affection. Whence also Joseph is called the husband of Mary, because a marriage is true where the effect of love is preserved, and in Mary the fruit of the nuptials is found.

70BVERS. 17.-- All therefore. The order of the generation having at length been run through, the evangelist, concluding at the end, recapitulates under a mystical number.

VERS. 18.-- Now the generation of Christ. He sets it down without the addition, "Jesu," that thou mayest understand him of whom the prophet says: Thy God hath anointed thee. The name Jesus, which belongs to him substantially, he reserves for the angel, so that he who is afterwards to speak of the conception of the Holy Spirit may the more sublimely set forth his proper name from the office of salvation. So it was. As has been said, that from Joseph the origin of Mary, who was also of David, might be made clear: and Christ, not of his seed, is shown as God and man, as man through the genealogy, as God through this, that he was of a virgin by the Holy Spirit. So, I say, it was, as has been written above and will presently be said, as afterwards it is made manifest by signs and prodigies, 70Cso that the whole book may demonstrate that God and man was born: which must be believed that it may be understood. For here human sense fails, where there is not nature, but power: he who does not believe does not understand that a virgin brought forth, that the word was made flesh.

When she had been espoused. (ORIG.) She was espoused for this reason, that she might signify the Church, which is virgin and spouse: and that through Joseph, etc., as far as the espousal was made some days before the constant cohabitation, and in the meantime she was a wife under the guardianship of her husband.

Before they came together. Not that they came together afterwards: as if we should say, before he repented, he was overtaken by death. Not that they came together afterwards; but he shows the time next to the nuptials, in which the solemnities of the nuptials are celebrated.

70DShe was found with child. Joseph found that she was with child, but did not know that it was of the Holy Spirit: since afterwards, as one in doubt, he deliberated to put her away; but the apostle adds this, lest in the meantime a suspicion should creep upon the reader. How this was done, and in what order, or in what city the conception of Christ was accomplished, this, being here passed over, is set forth by Luke.

VERS. 19.-- Just. By the faith whereby he believed that Christ was to be born of a virgin, and he willed to humble himself before so great a grace.

That he was just, this is a testimony to the chastity of Mary, so that he who preserves the innocent may be called just: but merciful also in that he was unwilling to make it public, just from his knowledge of her chastity, merciful from fear. He knew that she was 71Ablameless: but whence or what the matter was he did not know: and therefore he chose a middle way of escape, that he might neither betray the innocent, nor by consenting to a thing unknown make himself guilty before God. It is true virtue when there is neither mercy without justice, nor justice without mercy, which, separated from one another, fall away.

And would not have her. Whom he had espoused, to lead into marriage, lest he should seem to conceal what he did not know. Or to expose her to a punishment in which he knew there was no infamy, because he knew that he had received her a virgin and had kept her untouched.

VERS. 20.-- But while he thought on these things. Here we are taught that in uncertain matters we must deliberate long, lest we sin by the rashness of levity. Behold the angel of the Lord. Because he thinks thus mercifully, he deserves to be consoled, and his own counsel 71Bis changed for a better counsel. Son of David. Acknowledge what was promised to the house of David, of which thou art, and Mary also, and see it fulfilled in her. Fear not. Although it be as great as thou believest, yet fear not on account of guilt, but embrace her with the regard of charity. Thy wife. She was a wife not by intercourse, but by affection, not by the joining of bodies, but by the coupling of souls.

Note that she is called wife from the first pledge of the espousal. It is therefore a matter of dispensation if any one is permitted to marry another after the sacrament of betrothal, and if he can never pay the debt.

Rightly is Joseph called husband, and Mary wife, since in him the affection of love is preserved, which is true marriage, and in her without intercourse there is the fruit of the nuptials.

It is born in her. To be born of her is to be brought forth into the light. 71CBut to be born in her is to be conceived; or according to the presence of the angel which he has from God: to whom the future is as the past, it is called born. It is of the Holy Spirit. The Holy Spirit is called God, and the gift of God, and charity; and charity alone made him to be incarnate.

VERS. 21.-- She shall bring forth. Lest Joseph should seem not to be necessary to her, he adds: She shall bring forth. And so thou shalt be necessary for her care. And thou shalt call his name Jesus. He says the same to this man which he had foretold to Mary, that from the utterance he may set before men as well as women that the promised Saviour has already come. For he. The name is interpreted.

VERS. 22.-- Now this, etc. That she was espoused to a kinsman: that she was found with child: that a virgin brought forth: that he was called Jesus: that he saves. For the Evangelist says this when all things had already been 71Dfulfilled.

That it might be fulfilled. The prophecy of Isaiah is a sign of the foreknowledge of God, because what it says is certainly foreknown by God: and therefore it ought to be feared by man. But no sign effects what it designates: but only signifies what it shows, so prophecy does not make a necessity of those things which it foretells, but is a sign of the foreknowledge of God.

(HIER.) There is no necessity of things from the utterance of the prophets, but only the showing forth of truth. Prophecy did not make a necessity of those things which it says, but is a sign of the foreknowledge of God.

One prophecy is from the predestination of God, which must in all ways come to pass, so that it is fulfilled without our 72Achoice: as is this of which we here treat. Another is from the foreknowledge of God, with which our choice is mingled. Another there is which is called a threatening, which is made for a sign of divine punishment, that the elect may flee from the face of the bow, and the incautious justly perish; and this not from foreknowledge: because a thing is known far otherwise than it is threatened as to come.

VERS. 23.-- Behold a virgin. The prophet Isaiah marvels, and as it were rousing all from sleep, says: Behold a virgin shall be with child (Isa. VII). To the Holy Spirit that was present which in time was not yet. Behold a virgin, etc. The Jews say that this is not a name of integrity, but of age, a girl. But how then is it a sign? He follows the sense of Isaiah, not the words. In place of "she shall conceive" he sets down: She shall be with child: and "they shall call" for "thou shalt call," 72Bor "he shall be called."

Emmanuel. It is proper to Christ, as is Jesus, because he abides always with those whom he saves, by helping them.

For three causes he supports from the Old Testament the things which he sets down in the Gospel: for testification, that he may have testimony from the law and the prophets: for the confirmation of faith, because we believe more easily when we see fulfilled the things which were foretold: for the joining of the New and the Old Testament.

VERS. 24.-- And Joseph rising up, etc. (BEDA.) Morally. Whosoever is moved by God, let him break off delays, let him rise from sleep: let him do what is commanded. He did as he had commanded. Perfect obedience. He did not only what the angel commanded, but also as he commanded. Obedient by the showing of service and by the effect of love, he is rightly said 72Cto have done as he commanded him. The angel of the Lord. No place is left for lying, where the office of angels is performed. And he took his wife, etc. To avoid the infamy of the virgin, to conceal the coming of the Saviour, for the necessary service of the child at his birth.

VERS. 25.-- Till she brought forth. Not that afterwards, which is the more certain: since in many ways he knew that he who was born was God.

Not that he knew her afterwards: but till is set for and, or for for ever, as: Till I make thy enemies the footstool of thy feet (Psal. CIX). It is said that Joseph could not see Mary face to face, whom the Holy Spirit had wholly filled from the conception. And therefore he did not know face to face her whom he had espoused, until the womb was emptied: 72Dof which there is no question here. The firstborn, etc. Everything is called firstborn which opens the womb, whether another follow or not. Or the firstborn among all the elect by grace. But properly he is called the only-begotten of God the Father, or of Mary.

VERS. 1.-- When therefore he was born, etc. Although Matthew passes over the nativity, yet in relating the coming of the Magi he briefly commemorates it, saying thus: When therefore. (RAB.) Four things are here set down, confirmed by the prophets, the nativity, the name, the place and the time, etc., as far as of the coming of the Magi Luke is silent, and Matthew sets it forth.

73ABethlehem of Juda. To distinguish it from that which is in Galilee, in the tribe of Zabulon. For there are two Bethlehems: Bethlehem was formerly called Ephratha; Bethlehem is the house of bread, because there the living Bread was to be born, who came down from heaven, who is laid in a manger: that having fed the irrational he may make them fellows of the angels. But it signifies the Church, which is the house in which the living bread is eaten.

In the days. (HIER.) He sets this down not only for the time, but that it may be seen fulfilled, etc., as far as the Jews point out the place: the time of the coming they do not know.

(AUG.) Jesus was made manifest not to the learned nor to the just: for it prevails, etc., as far as that no great man might be proud, no weak man despair.

73BThey came. The Magi, not after a year: because then he would not be found in the manger, but in Egypt, but on the thirteenth day. But they were from the land of the Persians, where also is the river Saba, from which the region is named, near which is Arabia also, where the Magi were kings. Who, although they are said to have offered three gifts, are not on that account proved not to have been more than three; but that through them the Gentiles which were born of the three sons of Noe, and were to come to the faith, might be prefigured: or there were so many princes, who led many in their train. Therefore the Magi make their request chiefly at Jerusalem: because through Balaam they had heard that he was to be born of Israel. For a new star was showing forth a new man. The star is Christ, whom we ought to follow, who unless he arise in our hearts, the king of the Jews is not sought in the East.

73CVERS. 2.-- Where is he that is born king, etc. It is the confusion of the Jews, when they learn the nativity of Christ from the Gentiles, and if they do not believe, they are without excuse. For we have seen his star. This star, the herald of the Lord's nativity, never appeared before, but the child then created it and assigned it to the Magi: which soon, its office performed, ceased to be. A mute star proclaims Christ not yet speaking; afterwards, when he spoke, the apostles announced him to the Jews, as to those using reason; a rational substance, that is, an angel, announced the birth of Christ. But an irrational thing, that is, a star, led the Magi, the firstfruits of the Gentiles, not yet using reason. To the shepherds angels, to the Magi a star, yet to both the tongue of the heavens speaks, because the tongue of the prophets was already ceasing. Whether the star arose in the east, or whether 73Dthey, being placed there, saw it risen toward the west, is doubtful. For it could arise in the east, and lead them to Jerusalem. But while they seek human help, as it were from the law, they are forsaken by the divine. By the star they understood that he was born in Judaea, and therefore they come to Jerusalem, where, learning the place and then setting out upon their journey, they first have the star going before them, which they recognize.

Allegorically. The star is the illumination of faith which leads to Christ. While they turn aside to the Jews, they lose it: because while they seek counsel from the wicked, they lose the true illumination.

(LEO.) Three men follow the leading of the light from above, accompanying with intent contemplation the token of the brightness that went before them, 74Ato the acknowledgment of the truth, etc., as far as that the mystery of so great a vision might not lie hidden from them, and that what was shown to their eyes as unwonted might not be obscure to their minds.

VERS. 3.-- But Herod hearing, etc. He is called king, that by comparison with him who is sought, this one may be understood a stranger, because the proper one had already failed.

But Herod hearing. That another king of the Jews than himself was sought; for, being a foreigner, he wished to seem the lawful king: and therefore he burned the records in which the genealogy is woven.

He was troubled, etc. Either because he fears the end of his kingdom, or on account of the wrath of the Romans if he should allow this, who had decreed that no one should be called king or lord without their counsel. The king of heaven being born, the king of earth 74Bwas troubled, because assuredly earthly height is confounded when heavenly loftiness is proclaimed.

With him. Because of favour: because often the people the more unjustly favour those whom they endure as cruel. Whence Solomon: A king unjust has all his ministers wicked (Prov. XXIX). [Vulg. Prov. 29:12 reads Princeps qui libenter audit verba mendacii, omnes ministros habet impios, "A prince that gladly heareth lying words hath all his servants wicked"; Migne's Rex stands where the received text has Princeps, and injustus, set in roman between his italics, is his own supplied word]

VERS. 4.-- And assembling all the chief priests. Note the diligence of the inquirer, that if he should find him he might do what he afterwards showed himself to wish: but if not, that he might be excused to the Romans. He was also probing whether their king would make the Jews sad or glad. Where Christ should be born. From the Jews he asks the place, from the Magi the time, that he may be made certain of both.

VERS. 5.-- In Bethlehem of Juda. They express the place of the nativity, which by the testimony of Scripture 74Cthey had learned, so that their very knowledge might become for them a testimony of damnation, for us a help to faith.

From this it is clear that not from ignorance, but from hardness of heart, they refused to believe.

VERS. 6.-- And thou, Bethlehem. He sets this down as it was said by them, because although they do not set down the words, they do in some manner set down the truth of the sense.

VERS. 7.-- The Magi being called privately. The priests and scribes being removed; for he feared lest the Jews should hide the promised one as by an oracle of God, if they should perceive that he wished to destroy him. Therefore also he promised that he would adore him, lest any should perceive his guile: but that without suspicion, for the favour of his good will, they might bring him word.

VERS. 8.-- That I may adore him. Herod promises 74Ddevotion, but sharpens the sword: painting the malice of his heart with the colour of humility. He feigned by countenance and by words to adore him whom with envious mind he was planning to kill. Whose person the hypocrites represent, who seek God feignedly, and never deserve to find him.

VERS. 9.-- And behold the star which they had seen. Having entered Judaea they are forsaken by the token of the star, that they may be compelled to inquire from the law. Or they who seek human help are forsaken by the divine. Nor was it fitting that a sign given to unbelievers should appear to those of the household of the law and the prophets; because, if they hear not Moses and the prophets: neither if one from the dead, etc. It did not keep the paths of the upper air: but being very near the house, otherwise they would not have distinguished the house.

75AMorally. The star is a good exhortation leading to Christ. Or rather faith, which is the illumination of the mind, through which he who enters sees Christ, who is the morning star: and having seen him he rejoices with joy and does not cease to adore.

VERS. 10.-- They rejoiced with a great joy, etc. He rejoices with joy who rejoices for the sake of God (who is the true joy). He adds also "great," than which nothing is greater. And "they rejoiced exceedingly," because of a great thing one man can rejoice more, another less.

VERS. 11. And entering the house, etc. Three Magi come by one journey to adore God: because in the one Christ (who is the way) the inseparable Trinity was to be adored by them. The child with Mary his mother, etc. Often is he named a child, that they may recognize him of whom 75Bit was said: A child is born to us. [Vulg. Isa. 9:6 reads Parvulus enim natus est nobis, "For a little one is born to us"; Migne prints Puer, which is the very word the gloss is expounding]

Why was not Joseph also found with Mary by the Magi? Lest any occasion of evil suspicion should thence be given to the Gentiles, who sent their firstfruits to adore him as soon as the Saviour was born.

They adored him. Thus confessing him God, whom they understand to have been brought to be man, and about to die, which they show by the myrrh.

And opening, etc. They testify their faith by mystical gifts: the gifts closed are the faith of the heart; the gifts opened, etc., as far as or by these three there are intimated in the same Christ royal power, divine majesty, human mortality.

VERS. 12.-- And having received an answer. As Moses, being silent, 75Ccried out, so these with devout affection were asking what the divine will might command. This answer is not made through an angel, but through God himself, because no other appointed the way of return, save he who says: I am the way, the truth, and the life. The child does not speak to them, lest the divinity be revealed before the time, and that the true humanity may be held. Whence also he is soon sent into Egypt: because faith had to be nourished unto the reward, and the life of doctrine must be prepared for the going. By another way, etc. In this a pattern is given to believers, that they may come devoutly to God: and that they may attend to what he commands, namely, that they return not to the devil: but that they may come by the paths of the virtues to their country, and that they who fell by despising may rise again by obeying.

(LEO.) They adore in the flesh the Word, in infancy wisdom, 75Din weakness power, and in the truth of man the Lord of majesty, etc., as far as because what was proper in the substances was not diverse in the person.

VERS. 13.-- Take the child, etc. (HILAR.) When he was signifying that she was espoused to a just man, he called her wife; but after the birth she is shown only as the mother of Jesus, so that, as to the just Joseph the marriage with Mary was reckoned in virginity, so her venerable virginity as a mother might be shown in Jesus.

VERS. 14, 15.-- Who rising up. Joseph is a figure of the preachers, who bore Christ, with his mother, that is, the faith of Christ and of the Church, to the Gentiles, Herod being left behind, that is, the unbelief of the Jews. By night. Because 76Asecretly by flight he went down to enlighten Egypt, night being left to the Jews.

By night he bore him into Egypt, because in the night of ignorance he left them to those unbelieving ones from whom he himself withdrew. When he returns, no mention is made of night, because at the end of the world the Jews, receiving the faith as though Christ returning from Egypt, shall be enlightened.

Into Egypt, and he was there, etc. He shows [Egypt] venerating a God of every kind: because Christ, not received by the Jews, passes over by preaching to the Gentiles. He fled into Egypt as he was born, that he might repair corrupted nature. So he fled, that he might call back the fugitives. That he fled was a matter of sacrament, not of fear, that he might give his own an example of fleeing. He did not flee death, who had come to die: nor did he dread the snares, who had come to lay open the craft 76Bof the devil. Of this flight Isaiah foretold: Behold the Lord shall ascend upon a light cloud, that is, flesh without sin: and shall enter into Egypt (Isa. XIX). But for seven years he lay hid in Egypt.

Out of Egypt I have called. This is found in Osee according to the Hebrew verity: or in the book of Numbers, as some assert: because the whole was done by the disposition of God.

VERS. 16.-- Then Herod seeing. It is likely that, since nothing had been reported to Herod by the Magi, he believed that they had been deceived by a false star, and had therefore not returned to him: whence also he rested so long from the search for the child. Then, when the things which had been done or said in the temple were made public, he perceived that he had been mocked by the Magi, and hastening to the death of Christ he slew the children.

76CIt is likely that for a year and four days from the nativity of Christ Herod raged against the children: which perhaps he deferred for this reason, that he set out for Rome, or was accused there, or that he might consult the Romans concerning those things which were said about Christ. Perhaps therefore he held himself back so long from the search for the child, that he might apprehend him the more carefully, and that he might not be able to slip away in any manner.

He slew all the children. As soon as Christ appeared to the world, persecution began against him: which prefigured the persecution of the saints: and while the infant is sought, infants are slain; in whom the form of martyrdom is born, where the infancy of the Church is consecrated.

The death of the little ones figures the passion of all the martyrs, who were slain as little ones, humble and innocent: who suffered not in Judaea only, but everywhere 76Dat the hands of the wicked, whom Herod signifies. That they were two years old: because they were perfect in doctrine and in work. Those being slain, Christ escaped: because bodies can be destroyed, the divinity cannot be touched.

And in all the borders thereof. He was not content with the devastation of Bethlehem, but laid waste the neighbouring places; nor had he any mercy for age, from a son of one night to a son of two years, but that he slew them all.

From two years old. Therefore from two years old, that as Herod had taken in beforehand the borders of the city, so also he might take in beforehand another year. Therefore also from two years old: because he feared lest the child, whom the stars served, should fashion for himself an appearance a little above or below his age.

77AVERS. 17.-- Then was fulfilled. It is called fulfilled: because before it came to pass it was but half-full to those who read it, since what sounded in the letter secretly promised something to come.

(CHRYSOST.) He says that the star appeared for a year, as in the destruction of the Romans signs appeared in heaven, when the voice of the angels was heard: Let us pass over from these seats.

VERS. 18.-- A voice in Rama. That is, in a high place it was spread far and wide.

Allegorically. Or, the voice of the Church groaning over the slaughter of her members ascends to the throne of the judge on high. A voice in Rama. On account of the Levite's wife, destroyed by fornication and divided into twelve parts according to the number of the tribes, all Israel 77Bdestroyed the tribe of Benjamin save three hundred men: the weeping and wailing of those who survived was heard as far as Rama, which is a place near Gabaa, at the twelfth milestone from Bethlehem. Was heard. He heightens it, so that hyperbolically Rachel, already dead, is said with the feeling of one grieving to be already weeping for her sons. Whence by this the history concerning the Chaldeans is woven, that the devastation to come from them upon the people of the Jews would be like to the former disaster. But more truly, the Spirit revealing it through the evangelist, the prophecy is taken of the slaughter of the children. He says therefore that what was spoken was then completed, because although the word of the prophecy looks to the impending captivity, yet in it, as in a shadow, the future truth of the slaughter of the infants is proclaimed.

Rachel. Because she was buried near Bethlehem, and from 77Cthe earthly lodging of her body received the name of mother. Or because many of Benjamin and Joseph were slain. Of Rachel was Benjamin born, to whose lot Bethlehem does not belong, but only to the tribe of Judah. But because Judah and Benjamin are neighbouring tribes in the borders of Bethlehem, many also of the tribe of Benjamin were slain.

Note that the figure of the sacrament is better intimated through Rachel (than if Bethlehem were said to have wept), because through her in all things the pattern of the Church is commended, which weeps not so much for those carried off by death as for those destroyed by torment. Rachel. That is, the Church, weeps for her tender lambs destroyed: neither will she be comforted in the present, because they are not: but she sends forward all her hope and consolation to the eternal life.

The Church weeps, and will not be comforted here: because 77Dher sons are not of this world. Or she weeps: because while she brings forth, she has justice justitiam, whence it is said: You shall weep, etc., but a consolation is added: Your sorrow shall be turned into joy (Joan. XVI).

VERS. 19.-- But Herod being dead, behold, etc. Because, the perfidy of the Jews being lulled to sleep, and Elias and Enoch preaching, Judaea shall receive the word of God.

The king being dead, his accomplices straightway perish, so, the persecution of the Church ceasing, she is invited to heavenly things.

VERS. 20.-- Into the land. He does not determine into what part, so that, Joseph doubting, the angel may return: and that by his frequent address Joseph may be made the more certain. Because he did not distinguish into what part, therefore Josephus understood Judaea, which was the worthier part of the kingdom. They are dead. 78ASome relate that Herod caused the nobler of the Jews to be slain over his own funeral, that he might so compel the Jews to weep for his death.

VERS. 21.-- Who rising up. Allegorically. Joseph bears the figure of the apostles, by whose office Christ is carried about. The apostles came first into the land of Israel: because they preached first to the Jews. But because of Herod, that is, the hereditary unbelief remaining, they fear and withdraw, being admonished to preach grace to the Gentiles, and to carry Christ over to them.

The land of Israel being named, it seemed to Joseph that such a child ought to dwell nowhere but in Jerusalem, where the temple was and the celebration of the prophets. Yet the angel wished Galilee to be understood, which the Jews also inhabited, which shows that it had thus been predestined, 78Bbecause he shall be called a Nazarene.

VERS. 22.-- He feared to go thither. If he feared Judaea on account of Archelaus, the heir of his father's cruelty, why not Galilee also, where another Herod, his brother, was reigning? Because Archelaus after his father obtained the sole rule of the whole kingdom: but growing insolent he was cast down by Tiberius Caesar into exile at Lyons, and then the kingdom was divided into four tetrarchies, one of which, that is Galilee, Herod his brother obtained.

It is asked: why did Joseph not fear to go into Galilee as into Judaea, since Archelaus reigned there also? But he could better lie hid in Nazareth (which was remote) than in Jerusalem, where was the head of the kingdom and Archelaus constantly present.

He withdrew into the parts. That Christ is not carried over thither 78Cwhere Archelaus was reigning signifies that Christ shall be hidden from those in whom Antichrist shall reign.

VERS. 23.-- Nazareth. Nazareth is interpreted a new shoot or the flower of the field, from the root of which shoot the holy of holies is read to have ascended, to signify the substance of his eternity. As therefore he chose the time in which he should be born and the place, so also the city in which he should grow up: whose name is a token that he who is holiness itself, nurtured in holiness, is rightly called the holy of holies: whence also his disciples were first called Nazaraeans, but afterwards from Christ were called Christians.

Nazareth of Galilee, whither he is carried over, signifies that part of the same nation which was to receive the faith: whence it is interpreted a flower: because the more ardently the Church passes over from earthly things to heavenly, the more it abounds in the flower and shoot 78Dof the virtues.

By the prophets. He says prophets in the plural, because we have no fixed instance from Scripture: he shows that he took the sense, not the words. Or in the same words in Isaiah according to the Hebrew verity: A Nazarene shall ascend from his root (Isa. XI).

VERS. 1.-- In those days. He passes over many things, and crosses to the preaching of John. In those days. He takes in not the years of boyhood only, but all of them up to the preaching of John, that is, when he was nearly thirty years old. Luke expresses the times more exactly: In the fifteenth year of the reign of Tiberius Caesar. Preaching. He who had before kept silence made himself known by baptizing, preparing the way 79Afor the Lord. In the desert of Judaea. Because the Jews had been deserted by God, and for them repentance is necessary, that they may return.

VERS. 2.-- Repentance. The herald announces this, which afterwards the Truth announces through himself; repentance goes before, the promise of the kingdom follows: he who truly repents, in himself his past errors, then lifts up his mind to the heavenly kingdom. If remission is made freely in baptism, why is repentance preached? But the manner of repentance is threefold. The first, to renounce and condemn errors and all evils before baptism: which is necessary for those who are coming to Christ. The second, that those who have fallen after baptism be called back through repentance. The third, whereby the saints are daily cleansed of such sins as life is not lived without.

79BTo repent is to weep for things done before, and not to commit what must be wept for. The kingdom of heaven is said to be at hand for the penitent. Not earthly things, as in the old law: and this through the obedience of Christ. And John first preached this kingdom of heaven: Do penance. The first virtue is, through repentance to slay the old man, and to hate vices: and he who does not do this not only fails to lay hold of the virtues, but does not even escape punishments. The virtue of repentance is conceived by fear, which is the beginning of wisdom. Repentance is from punishing, whereby each man punishes what he has unlawfully committed.

To do penance is to make fruits worthy of repentance. The kingdom of heaven. That is, Christ, through whom the saints reign in the heavenly places. Or the Gospel, by which he invites to the kingdom.

79CFor it hath drawn near, etc. Unless it had drawn near, no one could return: because the weak and the blind were without the way (which is Christ): and John, preparing that way, sets it before the penitent.

VERS. 3.-- The voice of one crying. John is the voice, Christ the word, who cries in John: No word is heard without a voice, nor is a voice of any avail without the understanding of the word. The voice prepares the way for the word, that it may be received. Whence: I have prepared a lamp for my Christ (Psal. CXXXI).

In the desert. A pattern for the penitent: the place of his converse is not the throng of men, but the desert. His clothing is not soft to the point of looseness, but rough: his food scanty and unaccustomed.

Typically, the desert signifies the life of the saints, set apart from the enticements of the world.

79DThe way of the Lord. The way of the Lord is made straight to the heart, when his word is diligently heard.

VERS. 4.-- And John himself. He who preaches repentance displays the habit of repentance. In him the meanness of clothing and of food is praised, the use of which in the rich man is called to account.

And John himself instructs the penitent in his own person, and sets forth a pattern of life by dwelling in the desert, living on locusts, clothing himself in camel's hair.

The servant of God ought not to have clothing for adornment or for delight, but only for covering nakedness. Hence John was clothed in hair.

VERS. 5.-- Then there went out to him, etc. Because unless a man go out from evils, he is not washed. Whence it fitly follows: They were baptized by him in the Jordan: which is interpreted a going down, 80Abecause they were going down from the pride of the old man to the humility of confession and amendment. For already then an example was given to those about to be baptized, of confessing sins and promising better things.

VERS. 6.-- In the Jordan. Because in it the figure of baptism went before, and from its name it requires a going down from pride, which is fitting for the baptized. Confessing. The confession of sins is the testimony of a conscience that fears God. For he who fears the judgment of God is not ashamed to confess his sins. More perfectly, fear looses every shame. The confession of sin has shame in it, and that blushing is itself a heavy punishment. And therefore we are bidden to confess our sins, that we may suffer the blushing for a punishment. For this very thing is part of the divine judgment.

VERS. 7.-- Many of the Pharisees, etc. These are of the 80Bheretics of the Jews, and the Pharisees set the righteousness of observances and traditions before all else. Whence also they are called Pharisees, that is, divided from the people by a private righteousness. The Sadducees, that is, the just: for they claim for themselves what they are not: these deny the resurrection, saying that the soul perishes with the body: they receive the five books of Moses, they reject the prophets. These, when they come to baptism, John rebukes: because they most of all had need of correction and repentance.

Brood of vipers, etc., that is, poisoned sons of the poisoned: because they envy the good and persecute them, they wound their neighbors as their fathers did.

The viper kills its own father, so the Jews killed the prophets who were their fathers.

VERS. 8.-- Bring forth therefore fruits worthy. (BEDA.) [Vulg. Mt 3:8 fructum dignum, singular; the plural fructus dignos is Lc 3:8's] 80CAs if he were saying: Why do you not first lay aside your poisons, that so to baptism, etc., as far as it is grace that feels, and feeling seeks holiness.

VERS. 9.-- For I say. He draws them back from the flesh, that they may consider the works of God's predestination. The first are the rudiments of faith, to believe that God can do whatever he will, so that he who created all things out of nothing can form sons of Abraham from stones or from dust. Of stones. Pointing to those stones which Josue caused to be carried over out of the Jordan, toward which he says this as though stretching out his finger.

Josue caused twelve stones to be carried from the midst of the Jordan onto dry land, and others to be set in their place out of the land in the same channel: by which the blinding of the Jews and the transforming of the Gentiles to the light are foresignified.

80DOr he calls the Gentiles stones: and the sense is: Do not glory in the seed of the flesh: because these only are the sons of God who have been enlightened by grace and inwardly raised up. He says "raise up" pointedly, because Christ received Sara, that is, the Church, and raises up sons of Abraham by grace, he having died without children, lest so great a patriarch should be deprived of the promises. In presage of this thing God once begot a son of Sara.

VERS. 10.-- For now the axe. But lest they should seem free of danger if they kept themselves apart from such sacraments, he threatens. The axe. Christ, who consists of haft and iron, that is, of the humanity by which he is held, and the divinity because he cuts. Is laid: because although he waits through patience, he yet sees what he is about to do. 81ATo the root. That is, the end of the Jewish people, that he may take away from the land of the living those who do not believe in Christ. Or, the axe is the sentence of judgment, or the preaching of the Gospel. To the root. Note, not to the branches, but to the root. For when the sons of the wicked are taken away, what else is cut off but the branches of an unfruitful tree? When the whole offspring is taken away together with the parent, the tree is cut off at the root, that nothing may remain from which some shoot might spring up again. The roots are thoughts, by which men, being planted, are either lifted up on high to heaven, or sent down to the depths of hell. The tree is the human race: of this tree some branches are dry, that is, the pagans, fit for the burning. Others are green, but without fruit: as the hypocrites, who make a show of holiness, but are empty within: others are fruitful, but poisonous, that is, the heretics: who by preaching 81Bbring forth fruit, but a deadly fruit. Others, that is, the catholics, who bear good fruit. Every tree therefore, as the Gentiles, the hypocrites, who bear none, and the heretics, who bear evil fruit.

VERS. 11.-- I indeed. Lest he should seem to threaten on his own authority, he begins to disclose of how great dignity he is: whose presence he holds out as a threat, or whose benefit he urges upon them: I indeed baptize you in water. I only wash bodies, because I cannot loose sins, so that as I run before in being born and in preaching, so I do in baptizing: that I may direct to the baptism of Christ the penitent, whom I mark off by this sign from the impenitent. He who is to come after me. And though I admonish you to bring forth fruits worthy of repentance, to cast away pride: yet I cannot loose from sins. He is mightier than I. Because I baptize unto 81Crepentance, he unto remission. I have the Spirit, he gives it. I preach the kingdom of heaven, he gives it.

Whose I am not, etc. Others write: Whose I am not worthy to loose the latchet of his shoe. Now John could have said both, either in one continuous speech or at different times: so that one evangelist took up this, another that. Yet all of them told the truth. His aim in this is to show the excellence of Christ and his own humility.

Or according to the allegory. The shoe is the mystery of the incarnation; the latchet, the tying of the mystery. Therefore John is not able to loose the latchet, because he does not suffice to search out the mystery of the incarnation. Or, I am not worthy to loose the latchet of his shoe, 81Dthat is, I do not usurp for myself the name of bridegroom, nor do I wish to be believed or called the bridegroom, but the friend of the bridegroom. For it was the custom that if any man refused to take to wife her who fell to him, the man who should come forward as bridegroom to her by right of kinship would loose his shoe. John therefore, who is not the bridegroom, says: I am not worthy, etc. As if he were to say: I cannot uncover the footsteps of the Redeemer: because I do not usurp for myself the name of bridegroom.

Or he simply humbles himself, or he is not worthy to carry about the sacraments of the Gospel by preaching, which was not assigned to him but committed to the apostles. I am not worthy to unfold the nature of the Divinity to the humanity. Or, I am not worthy to bear 82Athe preaching of the Gospel, or to usurp the name of bridegroom. John, as a mere man, could not give the Spirit, by whom guilt is remitted. But Christ gives it, because he is God: and he baptizes in the word, of which it is said: And you are clean by reason of the word which I have spoken to you (Joan. XV) [Vulg. Jo 15:3 Jam vos mundi estis propter sermonem quem locutus sum vobis]; and elsewhere: Cleansing them by the laver of water in the word of sanctified life (Ephes. V) [Vulg. Eph 5:26 ut illam sanctificaret, mundans lavacro aquae in verbo vitae, without eos and sanctificatae].

In the Holy Spirit. Either in the spirit of sanctification, and in fire, that is, in the proving of tribulation. Or in the spirit he washes in the present: afterwards, if any stain has crept in, he will burn it away to purity by the fire of purgatory: which is to be believed of the lighter sins. Whence in Leviticus, upon the altar a fire sent down from heaven burned continually, that is, the fire of divine love, which as it were rebaptizes all those in Christ (that is, those who are offered upon the altar) and burns away 82Bthe vices of their flesh.

VERS.12.-- Whose fan. The fan in his hand is the sifting of judgment by which are distinguished the light and those empty of the fruit of good work. In his hand, because the Father judges no man, but has given all judgment to the Son. He shall thoroughly cleanse, that is, he daily cleanses from divers temptations. Or, He shall thoroughly cleanse, when for manifest sins the perverse man is cast out of the Church, or after death is damned. But the chaff. The chaff springs from the same origin as the wheat, that is, from the seed, but the cockle from a different one. The chaff, therefore, are those who are steeped in the sacraments of the faith, but are not solid: the cockle are those who are severed from the elect both in work and in profession. Of these it is said: He that believeth not is already judged, and therefore no mention is made here of them. Unquenchable. Because it shall not 82Cbe quenched, neither shall it quench those it torments, but shall punish them eternally. And it is so called by way of distinction from that fire of which it is said: Thou hast tried us by fire (Psal. LXV), etc.

VERS. 13.-- Then he came. When John was preaching and baptizing, namely when Jesus was thirty years old, showing that no one ought to be made a priest or a preacher save at a serviceable age. As Joseph at thirty took up the rule of Egypt. David began his reign at that age: Ezekiel merited the gift of prophecy. Jesus came for these causes, that he might approve the baptism of John, and that (because he was man) he might fulfil all righteousness and the humility of the law: and that, sanctifying the waters, he might show through the dove the coming of the Holy Spirit in the laver. For he came not out of any need 82Dof washing, but that no one, however holy, should judge the grace of baptism superfluous. From Galilee to the Jordan. Galilee, a passing over: the Jordan, a going down. He therefore who wishes to be baptized, let him pass over from vices, and going down, let him be humbled.

VERS. 15.-- Suffer it now. Suffer me now to be baptized by thee, that afterwards thou mayest be baptized in the Spirit with that which thou seekest of me. For as it is fitting to give an example of fulfilling all righteousness, that all may learn that no one is perfect without the water of baptism.

Then he suffered him. When he had come to know that righteousness was to be fulfilled in such an order. He suffered him, because that is true humility which its companion obedience does not desert.

The Spirit taught him in a moment what he had not known before, 83Aand therefore what he had before humbly feared, he devoutly fulfilled.

VERS. 16.-- And being baptized. Christ sanctified the waters of baptism: because it belongs to him whose it is to create, to sanctify also.

As man consists of two things, that is, of body and of soul, so he is reborn of two: of water, which cleanses filth and buries him together with Christ: and of the fire of the Spirit, by whose blaze we are caught up to heaven. So the Church after baptism reaches after the summit of the virtues by certain increases, as Christ when baptized came up out of the water. So after baptism those go up who advance to the virtues: and those who before were carnal and sons of Adam become spiritual and sons of God.

They were opened, etc. And this too belongs to the fulfilling of righteousness. 83BFor not then for the first time did the heavenly things lie open to him, nor was the Holy Spirit then given: but he showed that to us, through the baptism we have received, the entrance of heaven lies open, and that the Holy Spirit is given. For that the heavens were opened, that the Holy Spirit came, that the voice of the Father sounded, etc., these mystical things are within us.

The entrance into heaven lies open to the reborn through Christ, which through Adam had been closed.

As a dove. He had a true body, formed for the hour, in the appearance of a dove: because otherwise the Spirit could not be seen by men as a dove, not because it was a true dove, but because the Spirit was in a bodily appearance, yet was not itself a body. So of this figure it is judged as of the others in which God appeared: which, their office fulfilled, were dissolved. Fitly the Spirit came down in a dove, 83Cwhich is simple and gentle, that he might point out both the simplicity of his own nature, and him upon whom he was descending, the meek herald and giver of mercy. In like manner all who are reborn by baptism ought to be filled with the seven virtues signified in the dove. The dove is a stranger to the malice of gall, in which we are forbidden anger. It wounds none with beak or claws, in which innocence is marked. Nor does it fall upon the smallest little birds, on which other birds feed themselves and their young: in which we are forbidden robbery. It feeds on clean grain: in which abstinence is marked, it cherishes the young of others as its own, behold charity. It gives a moan for a song, behold compunction. It sits above the waters, that by the shadow foreseen in the waters it may turn aside from the hawk: behold watchfulness. In a dove the Spirit appeared above the Lord: because he came to gather us through meekness. 83DAbove the disciples in fire, whom he was coming to kindle against their own selves for the consuming of the rust of sin. Adam by sinning lost heaven, Christ appeared glorified by the Holy Spirit through the dove: the quivering flame which barred the way, the water of baptism quenched: because water is contrary to fire.

I am well pleased. That is, I have established my good pleasure, that thou, in whom is nothing but good, mayest please, and that through thee others may please, not in themselves, but in thee, that is, united to thee by faith and brightness.

VERS. 1.-- Then Jesus. After baptism, because there is no delay before temptation: that he may straightway teach the baptized 84Ato go out of the world, and in quiet to be free for God: so the sons of Israel after the passage of the sea go up through the desert, and eat manna until they come to the land of promise. Then Jesus was led, etc. (RAB.) This is the order of right converse, that after receiving the grace of the Holy Spirit we should gird ourselves the more closely against the devil: by that way the Samaritan came down, because clothed in flesh he bore the same temptations.

To the Spirit, the Holy, who sends strong to the battle those whom he fills. Without this Spirit, he who goes to the battle quickly falls. That he might be tempted by the devil. He is not tempted by the devil save because he has gone out to the desert, that is, has begun to be zealous for good.

VERS. 2.-- And when he had fasted. (BEDA.) He fasts that he may be tempted, he is tempted because he fasts, and he gives us an example of fasting, 84Betc., as far as and so, as long as we are here, let us always bewail our sins: because by this number the present life is shown.

(LEO.) While through the various actions of this life our solicitude is stretched out, it must needs be that from the dust of the world, etc., as far as that we, who have been raised together in his resurrection, may be found to have died together in his passion.

Afterwards he was hungry. This belongs to true humanity: and through this comes the occasion of tempting. The power lies hidden, the weakness lies open.

VERS. 3.-- And coming. Because hunger is a sign of weakness. And so temptation is not wanting to us in abstinence. Through the outward weakness he tempts Christ, in whom he found no law of sin. If thou be the Son 84Cof God. It is one thing to be a man exploring these matters, another to be a man tempting, while he seems to confess God and endeavors to mock at one of this kind. For so he tempts, that he may explore what he fears. So he explores, that by tempting he may deceive. If thou be the Son of God. He had known that the Son of God had come into the world, whether by the prophets, or by the angels announcing it, or by John pointing him out: but because he saw humble things in him, what he had suspected concerning the Godhead came into doubt with him out of pride. Whence also he cunningly makes inquiry: Nor was it unworthy that Christ, who had come to be slain, should be tempted, that by overcoming temptations he might give us the power of overcoming temptations, as by his own death he took away our mortality.

(RAB.) Christ did not suffer himself to be tempted except after baptism, hinting that those who come to him will suffer heavier things, 84Detc., as far as but Christ was tempted by suggestion only: because the delight of sin did not bite his mind.

VERS. 4.-- It is written. He does not use his power, but the authority of the Scriptures, teaching us to fight rather with doctrine than with miracles. Not in bread alone doth man live. As if to say: Thy persuasion is a temptation: because thou treatest of the food of the body, and not of the food of the mind. The lower part of man is sustained by bread, the other is refreshed by the word of God: but because thou treatest of the lower part, it is plain that thou art a tempter. But in every word, etc. Every word is charity, in which are fulfilled all the things that proceed out of the mouth of God, because by whosesoever ministry they are spoken, they are not his but God's: but if anything contrary is inserted, this is not 85Aof God. Out of the one word, that is, the wisdom of God, proceeds whatever the saints speak, who are his mouth.

VERS. 5.-- Then he took him. The first and the last temptation were in the desert; the middle one, moreover, was historically the last, after he had returned to Jerusalem. Because Matthew follows not the order of the history, but the order of Adam's temptation: whereas Luke follows the order in which the thing was done.

Because he was left conquered and uncertain by Christ's answer: after the first he went on to the second temptation.

That he permitted himself to be taken up was not weakness, but patience: whereas in the devil it was not power, but pride.

Note that all these things were accomplished by the bodily senses. Nor is it a wonder if he permitted himself to be carried about: if the taking up is so 85Bunderstood, he who permitted himself to be crucified.

Upon the pinnacle. (RAB.) In Palestine the roofs were flat on top, and there was the seat of the teachers, whence, etc., as far as he shows that we should obey whoever commands good and lofty things, but resist him who wills to cast us down.

If thou be the Son. (BEDA.) In all the temptations he does this, that he may understand, etc., as far as it is likely that the devil appeared in the shape of a man.

Cast thyself. This voice befits him who busies himself to cast all men down: in which he is shown to be weak, because he can hurt no one, unless that man first cast himself down. For he was suggesting that by some sign he should explore how much he could avail with God. But no one ought to tempt God, when he has from human reason what he may do. 85CWhence though he could do all things, he yet says to his own: If they persecute you in this city, flee into another. [Vulg. Mt 10:23 Cum autem persequentur vos in civitate ista, fugite in aliam] And he himself likewise fled and departed and hid himself. Now he could have come down from the temple otherwise than by casting himself down out of boastfulness. When human reason fails, let a man commend himself to God, not by tempting, but by devoutly confessing.

For he hath given his angels charge over thee. (BEDA.) What is rightly said of the body, the devil wrongly interprets of the head, etc., as far as but he speaks of the help of the angels as though to a weak man, and is silent about his own being trodden underfoot.

VERS. 8.-- Again he took him. This temptation went before in order, but is related out of its place, according to what 85Dwas done in Adam's case.

He showed him, etc. Not that he enlarged the sight of him who sees all things, but the vanity of worldly pomp, which he loved, as though it were beautiful, etc., as far as Not that he beheld it with the eye of concupiscence as we do, but this showing was in the mind, as physicians see diseases without being harmed by them.

VERS. 9.-- All these will I give thee. This he says out of arrogance: not that the whole world is his.

From the beginning the devil labored to usurp for himself what was God's: whence, that he might be worshipped in them, he invented idols. In these three are marked gluttony, avarice, pride.

(RAB.) Luke sets avarice in the middle, and pride last, 86Aetc., as far as in these three all the kinds of temptations are comprehended.

VERS. 10.-- It is written. David laid Goliath low with three stones from the torrent, and Christ laid the devil low with three testimonies from the law. The Lord thy God. This is either said to the devil: not because he was going to fulfil it out of devotion, but that, on the contrary to what he himself was attempting, it might be shown by what is written that not he, but God is to be adored: or he hints that this precept was given not to the devil, but to himself according to his humanity, and to any man whatsoever. Likewise also that other word: Thou shalt not tempt the Lord thy God, namely the Son and the Father and the Holy Spirit, who is one God. God is adored, and is served especially for his own sake.

Here it is shown that the man Christ, as God and 86BLord, is to be adored by debt.

Thou shalt serve. In Greek λατρεύσεις : for λατρεία is called service. Service common to God and to man and to whomsoever is called in Greek δουλεία. But that which is owed to God alone is called latria: whence idolatry, which gives to idols what it owes to God alone.

Note that the devil is conquered in those things in which he conquered Adam. Him he tempted by gluttony, when he asked him to taste of the forbidden tree. By vainglory, when he said (Gen. III): You shall be as gods. By avarice, when he said: Knowing good and evil.

VERS. 11.-- They came. Not as though then coming to him for the first time, but beholding the Lord's contest from afar, lest he should seem to have needed their protection or to have conquered by it. But when the other went away conquered, they came ready for his service. As 86Cin this contest our warfare is laid out beforehand, so in the service of the angels a glorious recompense is taught.

VERS. 12.-- And when he had heard. (RAB.) Here Matthew, like Mark and Luke, passes over the Lord's first coming into Galilee, after which, etc., as far as, This beginning of miracles did Jesus. And again: John was not yet cast into prison. [Vulg. Jo 3:24 Nondum enim missus fuerat Joannes in carcerem]

John, etc. Which was for the Gospel's sake. Jesus, preaching this same thing more perfectly, gives place for a time and flees, that he may be an example to his own. Into Galilee. There are two Galilees: one is called the Galilee of the Jews, the other of the Gentiles, because of the dwelling of Gentiles there, which portion Solomon gave to the king of Tyre, who settled Gentiles there.

86DVERS. 13.-- Nazareth. (RAB.) From which Christ is called a Nazarene, is a village in Galilee beside mount Thabor, etc., as far as because in the midst of the Gentiles it stands firm for the spreading abroad of the word of God, that it may show to believers in peril the harbor of faith.

VERS. 15.-- The land of Zabulon. (ID.) The evangelist passes over what stands first; namely: In the first time the land of Zabulon and the land of Nephtalim was lightened (Isa. IX): as also what stands in the middle, etc., as far as but for a figure of those who are to be called from among the Gentiles, that which is of the Gentiles is here mentioned.

VERS. 16.-- The people. (AUG.) That people which was first led into captivity, and was in the darkness of vices, first saw the light of Christ's preaching. Thereafter 87Athe Gospel was scattered abroad among all. Whence it follows: To them that dwell in the region. [Vulg. Mt 4:16 sedentibus in regione, "to them that sit"]

Of the shadow of death. Death is in hell. The shadow of this death are sins, which are never without death. He therefore who wishes to flee death, let him avoid the shadow.

VERS. 17.-- From that time. After he was baptized. Baptism makes men fit for preaching. From that time, that is, John having been delivered up: because when the law ceases the Gospel follows, as the sun follows the dawn. A humble master, who does not hinder the teaching of his disciple, but waits until he complete his course. In which he teaches that no one should despise a word from a lesser person. Whence the Apostle. If anything be revealed to another, let the first hold his peace. [Vulg. 1Cor 14:30 Quod si alii revelatum fuerit sedenti, prior taceat]

Do penance. The same things which the herald preaches: 87Bthat it may be shown that he is no other than he who had cried in the voice. For Christ is the Word which cries in the Jordan by his instrument, and in all who from the beginning spoke anything by divine inspiration: and yet this man alone is the voice, because through him is shown the Word present, which the others announced from afar. For between the voice and the word there is nothing between, but as soon as the voice has sounded, straightway the word is perceived: as John, shut up, ceased: Christ shone forth in mighty works. Whence John is the figure of the prophets and of the law, who are truly the voice of the crying wisdom of God, of whom John is the end, and when they cease the Word alone, which had sounded in them, is shown by itself.

(RAB.) This preaching of Christ, begun in Capharnaum with miracles flashing forth, is said, etc., as far as he began to preach when the Baptist was imprisoned.

87CVERS. 18.-- Who is called Peter. Either when Andrew first brought him to him, this name was put upon him, when it is said: Thou shalt be called Cephas (Joan. I), which is interpreted Peter: although here he seems to promise it for the future. Or when he confessed: Thou art Christ the Son of the living God, it was said to him: Thou art Peter, and upon this rock I will build my Church (Matth. XVI).

(BEDA.) Peter, acknowledging: Andrew, manly: which befits teachers: because these alone, etc., as far as but because the first man went out disobedient, the second entered in obedient (RAB.) Matthew says that he called the disciples after his dwelling at Capharnaum. John says, etc., as far as but before Jesus came into Cana of Galilee, Andrew brought Peter, yet 87Dthey were not disciples.

Casting a net. Because those whom he sees often gaping after earthly gains he calls to heavenly desires, and through them, by the nets of the Gospel, he snatches others out of the deep of iniquity, whence he adds: Come ye after me, and I will make you to be fishers of men (Joan. I).

VERS. 19.-- Fishers. He who is about to fish goes through the places of fishing.

Mystically. When being incarnate he took flesh, he saw by his divinity in the sea of the world spiritual fishers: and to others he showed what they were, whom he had foreseen from eternity.

VERS. 20.-- Immediately. Perfect obedience is to leave one's own things unfinished. Their nets being left: because even 88Aif afterwards they take them up again, it is not out of covetousness and the love of ownership. In these a pattern is given to those who wish to follow. The intention is changed, not the fishing, the nets are changed into doctrine, covetousness into the love of souls: the sea becomes the world, the ship the Church, the fishes good and evil men.

VERS. 21.-- He saw two others. Behold, in these four the number of the evangelists is prefigured, who draw souls out of the world from the four quarters of the world.

They are called two and two, because charity is not save between two. A calling is spoken of: either according to the election of grace. Whence it is said: Whom he called (Rom. VIII), etc. Or according to that word: Many are called (Matth. X).

(AUG.) It is asked how Matthew and Mark say that Jesus called them two by two: first Peter and Andrew, etc., as far as but he sent unlettered fishermen 88Bto preach for this reason, that faith might be reckoned to stand in the power of God, not in the eloquence of men.

Of Zebedee, and John. Zebedee, a fugitive, that is, the devil. James, a supplanter, who is helped by John, that is, by the grace of God. And he called them. But they, etc. He called others also, but it suffices to name these.

VERS. 23.-- And Jesus went about all Galilee. His fellow workers being called, he presses on with preaching, teaching that a teacher ought to be untiring. Teaching in the synagogues. Teaching about morals, those subject to the active life. Preaching about things to come, those perfect in the contemplative life. Teaching the natural righteousnesses, namely chastity and humility and the like, which man has by nature. Preaching the Gospel of the kingdom. To the Gospel belongs 88Cthe mystery of righteousness, a good beginning, the promise of beatitude, the remission of sins, adoption, resurrection, the heavenly inheritance, the fellowship of the angels.

In the synagogues. Nor let an idle teacher run about to no purpose, but let him preach where there are many.

The Gospel. Because righteousness is a trouble to one living in the flesh, the labor of righteousness is not undertaken unless the wage of the work be looked for. Therefore Christ preaches beatitude for good news, that he may stir men up to patience in good work.

And healing. To cure sickness and infirmity was no great thing, since they were to die afterwards. But it was done for this reason, that they might so be raised up to the kingdom. Morally instructing preachers to minister earthly supports also to their subjects, and so to draw them to the kingdom.

VERS. 24.-- And his fame went abroad. (BEDA.) The works of salvation 88Ddo not shine out enough to hearers without the fame of a good odor, nor does fame profit without the work: without which, etc., as far as he cures bodies, that they may the more readily hear invisible things. Otherwise it was a small thing to spend care upon men soon to die.

VERS. 25.-- They followed. (AUG.) Fourfold crowds, namely. Some, etc., as far as others, wishing out of envy to accuse him and to catch him in something.

VERS. 1.-- And Jesus seeing. (AUG.) With this Luke agrees, saying: And it came to pass in those days, he went out into a mountain to pray (Luc. VI), etc. But Luke says, etc., as far as for not all men can do all things: 89Awhich is thought the truer, although the same [sermon] of both may be seen to have been delivered at once.

He went up. Teaching his own to go up and not to remain in the crowd: being about to teach a higher righteousness than that which is of the Scribes and the Pharisees. He himself, a mountain, went up into a mountain, that he might teach the higher summits of the virtues, and might show that the Church, above which he sits preaching, is to be raised more loftily by the Lord's precept, which the same teaching would more fully instruct unto the end of the world. He leads the apostles apart more eminently, that from the mountain the mountains may first receive peace for the people. He was set down. The sitting is of the humanity, by which he is known. Whence: And the world knew him not, before the incarnation. They came. That they may hear the nearer, who hasten in mind to fulfil.

89BVERS. 2.-- And opening. The opening of the mouth signifies the depth of the sacrament. He opened as it were an abyss, as it were a treasure, as it were a river of paradise. On this mountain he writes the New Testament in the hearts of sons, beginning from beatitude, who on mount Sinai gave the Old Testament on stones to servants, beginning from terror.

(AUG.) The sermon which our Lord spoke on the mountain, as in the Gospel, etc., as far as, Everyone who hears these my words and shall do them, I will liken him to a wise man (Matth. VII). [Vulg. Mt 7:24 Omnis ergo qui audit verba mea haec, et facit ea, assimilabitur viro sapienti]

VERS. 3.-- Blessed. (GREG. NYSS.) Beatitude, as my opinion carries it, is the comprehension of all those things which, etc., as far as for misery is a wretchedness in bitter and sorrowful chances 89Cand calamities that do not fall out by our own will.

Blessed are the poor. The number of the sentences is to be diligently attended to. For beatitude begins from humility.

(HIER.) Blessed are the poor in spirit. Because it is not necessity but faith, and the devotion of poverty, that makes men blessed, etc., as far as as the fear of the Lord is the beginning of wisdom, so poverty is the beginning of beatitude.

(CHRYSOST.) The poor in spirit are the humble and contrite of heart. And by spirit he here means the soul and the will. But because many are humble not of their own accord, but constrained by necessity, he calls the first sort blessed.

VERS. 4.-- Blessed are the meek. The meek are those who master evil habits: perfect virtue is the possession of one's habits.

89D(THEOPH.) The meek are not those who are not angry at all, etc., as far as so the doctrine of a man is discerned through patience.

They shall possess the land. (AUG.) That land I believe to be the one of which it is said in the Psalm: Thou art my hope, my portion in the land of the living (Psal. CLXI).

VERS. 5.-- Blessed are they that mourn. For their own sins or for others', which mourning is from the lower watering, but that which comes from the upper watering is out of desire for the heavenly country. The one washes present filth, the other kindles more sharply the lovers of eternal things. But he who has laid down his sins, has corrected his habits by meekness, and has wept besides, can now hunger and thirst after righteousness, which before he could not. This 90Avirtue is not fulfilled without the spirit of fortitude: because through him, by hungering, we shall one day come to fulness. Blessed are they that mourn. It remains, after the things aforesaid, to purge by mourning the foulness of our ruins. Mourning for sins or out of heavenly desire earns consolation, and no other does.

These are enlightened by the spirit of knowledge, that they may know in what evils they are wrapped.

(HILAR.) For those that mourn, not for those grieving over bereavements, or insults, or losses, but for those weeping over their old sins, and made wretched by the consciousness of the crimes with which we are befouled, this assiduous consolation is prepared in heaven.

VERS. 6.-- Blessed are they that hunger. Lovers of the good word, to whom it is not enough that they are just, but they always thirst for the work of righteousness.

90BRighteousness is to render to each his own, to oneself, and to one's neighbors, and to God. This righteousness will not be fully fulfilled until God be all in all: therefore here we can hunger, not be filled. The light of righteousness is mercy, the strength of mercy is righteousness; this mercy has need of the spirit of counsel, without which no one is merciful with circumspection. The beginning is to have mercy on oneself, the end is to die for another. For the order of showing mercy is that each man begin from himself. Christ hints at the end, having died out of mercy for sinners.

VERS. 7.-- Blessed are the merciful. Mercy is born of the things that go before, because if true humility has gone before, and the mind grows meek, and weeps for its own falls and others', and hungers after righteousness, afterwards true mercy is born. For then it will make others' miseries its own 90Cand will help according to its powers: and if the means of helping is wanting, compassion will not be wanting: Be ye merciful as your Father also is merciful (Luc. VI), that is, let us have mercy unto that end unto which God also has mercy, that goodness may overflow upon all: mercy without righteousness is called remission and lukewarmness; righteousness without mercy is called severity and harshness.

VERS. 9.-- Blessed are the peacemakers. (RAB.) The peacemakers are those who compose all the motions of the mind and subject them to reason, because nothing resists those who are like the Father, etc., as far as but when God shall be all in all, then the beatitude of adoption will be given.

VERS. 10.-- Blessed are they that suffer persecution. In the seven aforesaid there is the showing and the proving of perfection. Those who have the aforesaid things can suffer persecution: and 90Dhe rightly holds the aforesaid things which he has received who is ready to die for them.

VERS. 11.-- Blessed are you when they shall revile you. Thus far he set down his sentences generally, as though to those absent, although they belonged to those present also, now he turns his words to them (although this belongs to others also), foretelling how great things they should suffer for his name: because he wished to make known to them the dignity of their rank, saying: You are the salt of the earth, you are the light of the world; that from the sad things they might take humility, from the glad things consolation.

Shall revile. The ancient translation has: When men shall hate you, and shall say all that is evil, and shall cast you out. Yet the sense is the same in ours, since revilings come from hatred of the heart. He who chooses the glory of heaven does not 91Afear reproach on earth; as much as each man rejoices at the praise of men, so much does he grieve at reproach. Him whom praise lifts up, blame casts down: where a man seeks to be praised only before God, he does not fear to be confounded in the sight of men. Lying. He adds this, lest he glory of whom evil things are truly said. He adds also: For my sake, because sometimes false things are said, which comes about through the rashness of men, yet they do not suffer this for Christ's sake, whom they do not follow.

VERS. 12.-- For your reward is very great in heaven. Not in rolling things, since an eternal reward ought not to be in rolling things, but in spiritual firmaments, where everlasting righteousness dwells. Already therefore they feel this reward who rejoice in spiritual goods. But it will be made perfect when this mortal shall put on 91Bimmortality. For so they persecuted, etc. He tempers the rigor of the passion by an example. Persecution is made in three ways: by hatred of the heart, by words, by deeds.

VERS. 13.-- You are the salt of the earth. Here now is shown the office of the apostles, namely that they are the salt of the earth and the light of the world. This belongs especially to the apostles, who ought to be adorned with the aforesaid virtues, namely poverty and the rest, that they may be the best salt, seasoning others by doctrine and by the example of their own life. Salt, health from corruption. Whence the prophet: I have set thee for a light of the Gentiles, that thou mayest be my salvation unto the ends of the earth. [Vulg. Is 49:6 dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae; Act 13:47 has Posui te in lucem gentium, ut sis in salutem]

But if the salt, etc. That is, if you, by whom others are to be seasoned, give way before adverse or prosperous things: by whom shall error be taken away from you, when God has chosen 91Cto raise you up for others? It is good for nothing: because (as another evangelist says) it is useful neither to the earth, which by being cast upon it it hinders from sprouting, nor to the dunghill, which it does not suffer to grow fruitful. So he who goes backward neither bears fruit himself, nor is able to till others, but is cast out of the Church, and is laughed at in these words: This man began to build, and was not able to finish. If the salt shall lose its savor (Luc. IV). That is, if through fear or through greed the teacher has let go the savor of wisdom, by whom shall his foolishness be amended? This befits the apostles alone: what follows befits all masters: It is good for nothing any more, etc. At the end he concludes thus concerning all: Unless your righteousness abound, etc.

And be trodden upon by men. The holy and true minister of Christ, even if he is laughed at by the wicked, cannot 91Dbe trodden upon, because fixed in mind he remains in heaven.

VERS. 14.-- You are the light of the world. Salt before light, because life before doctrine: life leads to the knowledge of truth. He who fears God does not lack knowledge.

The light of the world. There is another cause why they ought not to fail: because they are enlightened by Christ in word and in example: wherever they are carried among worldly men they ought to minister the light of faith and of knowledge. And as (because they are salt) they ought to drive away corruption: so also they ought to put darkness (because they are light) to flight.

A city cannot, etc. Because the apostles are foundations, they are fitly called a city. Upon a mountain. The place hints at the mountain of righteousness, which is lofty, whereby you are made public 92Aso that you may not hide yourselves. For there is no power of slipping away or of doing anything in secret; therefore rule your subjects mercifully within by counsel, and without against adversaries defend them by fighting for righteousness: which belongs to the spirit of counsel and of fortitude.

VERS. 15.-- Neither do they light a lamp. By household examples he teaches them not to hide the light of the word committed to them. They do not light, that is, the doctrine of preaching was not given for this, that they should hide it and subject it to the servitude of the body, while they fear certain things. But let them subject their body to the ministry of God, that through the voice and the other offices of the body the light may appear more excellent than the rest. Whence it is said (I Cor. IX): I chastise my body, etc. Or, Christ lit a lamp, when he filled the earthen shell of human nature with the flame of his divinity: 92Bwhich he neither hid from believers, nor shut up under a bushel, that is, the measure of the law, or within the bounds of a single nation. But upon the candlestick, that is, the Church, he fastened the faith of his incarnation, where all can behold it who are in the house, that is, in the Church, or in the world. Whence he adds: So let your light shine, etc. A candlestick. As Christ is the lamp, the candlestick is the cross, upon which he was to be lifted up. The candlestick is the Church, which bears the word of the present life.

VERS. 16.-- So let your light shine, etc. And do all these things in such a way that you do not set the end of your good work in the praises of men. That they may see, etc. I require works, that they may be seen, and that so the doctrine may be confirmed: and this not to your own glory.

VERS. 17.-- Do not think. After he had exhorted them 92Cto suffer all things for the truth, and not to hide it, and to work the glory of God, he begins to teach what they are to teach. As if he were saying: What is this that thou forbiddest to be hidden, for which thou biddest all things to be suffered? is there anything against the law? I am not come to destroy the law, but to fulfil, [Vulg. Mt 5:17 non veni solvere, sed adimplere, without legem in the second clause] either by doing what it says, or by supplying what was lacking and imperfect.

VERS. 18.-- One jot. (BEDA.) Here it is shown that the things which are thought least in the law are full of spiritual sacraments, and all things, etc., as far as because the jot signifies ten, that is, the decalogue, whose apex is the perfection of the Gospel.

All things be fulfilled. Let them be spiritually fulfilled, or let the imperfect be perfected, and let the things that signify be consummated, that is, by the fulfilment.

92DVERS. 19.-- He therefore that shall break, etc. The least things are the cross of Christ and his passion, and he who is ashamed of them is least; he who confesses them is great. Or he marks the Pharisees, who let go the commandments of God for their own traditions, which are worth nothing, while they pass over even the least thing that is in the law. But morally he breaks it who does not fulfil it, but holds it as these things were given to the weak. Or he who does not understand it spiritually. To break, is not to do what one rightly understands, or not to understand what one does not distort, or to lessen the wholeness of Christ's superadding.

He shall be called the least, etc. In the kingdom of heaven he shall be called least who will be unworthy in it, in which there is none least but all are great.

93ABut he that shall do. He who shall not break it, and so teaches, is not least, yet not great: but he does what he teaches. For only the doers of the law are just before God (Rom. II). [Vulg. Rom 2:13 Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur]

VERS. 20.-- But I say to you. [Vulg. Mt 5:20 Dico enim vobis] When he says, I say, he struck in a great force and a deep understanding for thinking: he shows how he superadds. And he does not undo the things he had commanded before. It is even more to love enemies than not to hate them: not to covet, than not to commit adultery: not to be angry, than not to kill.

Unless, etc. That is, you shall fulfil not only the least precepts of the law, but also those which I add: because while the things added are done unto perfection, these too are more fully performed which were set down before unto a beginning: 93Bbecause he who does not look upon a woman to lust after her, neither does he commit fornication: nor does he kill who is not angry.

Your righteousness. He calls the righteousness of the Pharisees all those things actually commanded for the worship of God: or the mystical things of the figures, established only according to the letter.

VERS. 21.-- You have heard, etc. He sets forth what the righteousness of the Pharisees is, and he who fulfils it is not at once great, but has climbed some step.

VERS. 22.-- But I, etc. He begins to unfold the perfection which he came to fulfil, and how their righteousness ought to abound the more.

Everyone who is angry. Because they did not know that anything was murder except a killing: he discloses that every motion of the mind toward doing harm is reckoned as murder. The commandment of Christ is not contrary to the law, but more broadly 93Ccontains the law in itself. He who is not angry does not kill. But not conversely, the leave to be angry is the cause of murder. Take away anger, and murder is not committed.

VERS. 23.-- If therefore thou offer thy gift. He unfolds the fuller righteousness by showing that if it is not lawful to be angry with a brother, much less is it lawful to keep in the mind that which seeks to be turned into hatred. If we have anything of evil in the mind against a neighbor, we cannot offer to God in a way that pleases him. If therefore thou offer. According to the letter this is absurd. There is therefore in the inner temple an altar, that is, faith, upon which any gift whatsoever, that is, a psalm, a hymn, a prayer, and the like, unless it rest, will not be pleasing to God. And there, etc., that is, when in the heart (which is the inner temple) thou art about to offer such a gift, if it should come into thy mind 93Dthat thy brother has something against thee, whom thou hast wronged. For if he has wronged thee, it is not he, but thou who hast something against him: nor is it needful for thee then to seek pardon, but to give it, as thou wishest to be forgiven thyself.

VERS. 24.-- Leave there, etc. He does not say, Carry it back: because what is rightly offered may not be changed. But leave it, until thou mayest offer it more acceptably: for he does not drive back the gift, but seeks charity toward one's neighbor, without which no one comes to the charity of God. Whence: Let him first pay charity to his neighbor who desires his gift to please God. Go. Not with the feet, but in mind mayest thou humbly prostrate thyself before him in the sight of him to whom thou art about to offer. Or by seeking pardon if he is present. Thou shalt offer. This is from the spirit of piety, whereby a man becomes meek, and understands the divine word 94Apiously, and by understanding obeys, and lifts up his heart to fulfil it.

VERS. 25.-- Be at agreement. As he has already commanded a man to be reconciled to his brother, and afterwards bids that enemies be loved, so here, while we run in the way of this world, he exhorts to peace and concord, as it is said: If it be possible, as much as is in you, having peace with all men (Rom. XII). And in place of "consenting" the Greek has "kindly" or "well-disposed." Quickly, lest thou put it off till the morrow: While thou art in the way, while it is still lawful to work.

If thou hast wronged a brother, be reconciled to him. If an adversary has arisen, be well-disposed, that he may become a friend.

In the way with him. The divine word is with us in the way of Christ. The adversary is with us in the way of the world. 94BThe divine word is to us the way in which we run. Whence: I have run the way of thy commandments, when thou didst enlarge my heart (Psal. CXVIII).

Lest perhaps he deliver thee up. He so tempered it, that it should not bring in a place of repentance: for it might be thought that if the adversary had died and one could not be well-disposed to him in the way, he would necessarily be delivered up to the judge. But he both left a place of repentance, and delivered the impenitent up to the judge, saying: Let the judge deliver thee to the officer. Let him deliver thee up, that is, let him be the cause why thou art delivered into the hands of Christ, to whom the Father has given all judgment. Christ to the officer, that is, to the angel, who shall gather the cockle.

VERS. 26.-- The last farthing. That is, small sins, because nothing will be unpunished. Or by the last farthing are signified earthly sins, 94Cbecause the first part of the world is heaven; the second, air; the third water; the fourth, and last, earth. Therefore until thou repay the last farthing, that is, until thou pay for the sins which thou hast contracted from the earth.

VERS. 27.-- You have heard. (RAB.) Still he who said: I am not come to destroy the law, but to fulfil (Marc. XI). He adds: how much it ought to abound, etc., as far as when the soul, having left the higher law, is corrupted, prostituted by a base will for lower things.

Shall look upon a woman. (BEDA.) A great superadding. Sight is put for every motion which is, etc., as far as because a man is accused or defended out of his conscience not according to what he was able to do and was not permitted, but according to what he willed and purposed.

To lust after her. That it may pass over into the affection of the heart, 94Dso that he sets himself to do it, where the will is not wanting, but the occasion: which is called passion, which is death in the house. Pro-passion is a sudden affection of the mind, either of anger or of love. Passion is a form or deliberation of the mind out of consent. Whence a man is called wrathful or a lover.

(ISID.) If contemplation turns into weariness or into arrogance, let it go, and pass over to the active life: because it is better to be saved through the active than to perish through the contemplative.

VERS. 29.-- Pluck it out. According to the letter no member is commanded to be plucked out, but the inner sight, which is called the right, and the outer, which is called the left, if it hurts, is to be called back or removed by the zeal of dutiful labor: and 95Aeven to be put far away, so that it may not so much as be held in memory. The eye is plucked out when an evil habit is broken. It is cast away when it is wholly brought to nothing, nor is it suffered to enter.

VERS. 30.-- Thy right hand. Prosperous working, or some vigorous helper within the business of life: and if he is a scandal in the law of God, it is better to be saved with him cut off than to be damned along with him. Cut it off, etc. If anyone preaches this of the bodily members, he ought not to be listened to out of any affection of dutifulness. But that from thence the wickedness of habits and the crookedness of actions may be cut away, so that whatever in the eye of the mind overturns us from the way of righteousness and from uprightness of habits, and whatever beats without against the working of the virtues, may be driven far off. Into hell. The name of gehenna is not found among the ancients: but is first set down by the 95BLord. The occasion of that name is this. The idol of Baal was beside Jerusalem at the foot of mount Moria, where Siloe was. This valley was well-watered and wooded and full of delights, and a place in it was consecrated to idols: but the people of Israel went so far in madness that, leaving the temple, they sacrificed there, and burned their own sons to demons. And that place was called Gehennon, that is, the valley of Ennon. And God threatens that he will fill that place with corpses, so that it may be called polyandrum, that is, a burial-mound of the dead: by the name of this place therefore the punishments to come are designated.

VERS. 31.-- Let him give her. (AUG.) [Vulg. Mt 5:31 det ei libellum repudii] Moses wrote in Deuteronomy that if a wife does not please her husband on account of some foulness, he should put her away. Which Christ expounds, etc., as far as as he loves an enemy, not in 95Cthis, that he is an enemy and evil, but that he is a man, so that he may be saved along with him.

(CHRYSOST.) Moses permitted a bill of divorce to be given, lest for hatred's sake blood should be shed. He permitted evils to be done, etc., as far as because we cannot forbid to the full the evil wills of men.

VERS. 32.-- By reason of fornication. Because in this the faith of chastity and of wedlock is broken: and he does not make her commit adultery, but she herself is the cause of her own guilt. But if he puts her away for fornication, he ought to be free from fornication himself, nor is it lawful to marry another while she lives. By reason of fornication. Of the woman, who has committed fornication, or of the man, lest he commit fornication, namely if the wife compels him to idolatry, or to avarice, or to other unlawful lusts. For fornication is not only of defilement, 95Dbut generally that which makes a man stray from the law of God. And he that, etc. (CHRYSOST.) Do not say that her husband has put her away, because even after she is put away, she remains the wife of him who put her away.

VERS. 33.-- But thou shalt render. If it should happen that thou swear: thou shalt swear by the Creator: not by a creature. For each man venerates that by which he swears: this he loves, this he fears. Therefore the law commands that no oath be sworn save by God.

But I, etc. He teaches that there is nothing so cheap among creatures that a man ought to forswear himself by it, since he forbids the oath from the highest to the lowest, that is, from heaven to a hair. He is convicted of forswearing himself against God, whose throne is heaven, and whose is whatever is.

96ABy heaven. They either supposed heaven to be something more, or, swearing by it, did not think themselves held by an oath: therefore he so tempers the sentence, that heaven may be believed to be a creature of God, and not something more: and that, because it is his throne, perjury may be feared. So also concerning the earth, because it is the footstool of his feet. He therefore who swears by a creature owes the oath to him who created and rules it, nor is it rightly thought to be paid to another.

Let us not swear by creatures so as to venerate them beyond what we ought by them, so as to esteem them cheap, namely so that when we swear by them we should think we swear by nothing.

Nor by the earth. Others swear by the safety of Pharao, who by the judgment of God is set among the lowest. There is no power but from God (Rom. XIII): and in this thou swearest by God.

96BNor, etc. Because it is not thy work, but God's: and so in the least things, by swearing by God, thou canst incur perjury.

He who swears by his head owes it to him whose image and power abides in it.

VERS. 36.-- For thou canst not, etc. Since these things aforesaid are hard and difficult, no one keeps them without the spirit of fortitude. He drives men to perfection, while he takes away the occasion of swearing.

VERS. 37.-- Yea, yea; no, no. He says it twice for this reason, that what thou sayest with the mouth thou mayest prove by works. What thou deniest in words, thou mayest not approve or confirm by deeds.

He did not altogether forbid swearing, but the occasion of perjury. He taught what is more perfect, showing that what goes beyond is of evil. The Apostle swears, that he may persuade 96Cto faith: the Church too, for the sake of a covenant of peace and of faith, grants her own to swear. But Christ taught what is more perfect, indulged what belonged to weakness, cut away what was superstitious.

The truth of the Gospel does not admit an oath, but another's weakness compels it, so long as he does not believe the truth.

It is of evil. Not indeed evil, because although not good, yet necessary, but it is of evil, not of thine, but of his by whom thou art compelled to swear, that is, of that weakness of his which is an evil.

VERS. 38.-- You have heard. (AUG.) The law appointed a measure of vengeance: an eye for an eye. But if it can be said, etc., as far as but out of love of justice, the just for the unjust, which is good for evil, which the judge also does.

96DAs to what he says, an eye for an eye, a tooth for a tooth: he does not wish to take away the one, but to preserve both, while he threatens retaliation. Which he also does with measure, that the vengeance may not exceed the injury: and this is the beginning of peace, and as it were the commencement of justice.

VERS. 39.-- Not to resist. The justice of the law instructs the untaught in the beginning of justice, that is, to repay no more than was inflicted. The justice of the Gospel (which leads men to the kingdom) is not to resist evil: Not to resist: as he himself likewise: Learn of me, because I am meek and humble of heart (Matth. XI). And David: If I have repaid them that repaid me evils (Psal. VII). Jerem. And I have given my cheek to him that struck me (Thren. III) [Vulg. Lam 3:30 Dabit percutienti se maxillam, "He shall give his cheek to him that striketh him"]. Behold, the same Lord of the law and of the Gospel.

97AOffer to him. Not only shouldst thou not strike back, but if he wishes to strike the other cheek, bear it patiently: this concerning injury to the body. But as to necessary things, if thou hast lost one, allow the remainder also to be taken away. What then of things superfluous?

The other. (CHRYSOST.) First, it is an unworthy thing that a faithful man nomo should stand in judgment before the sight of an unbelieving judge. For even if he be an unbeliever, etc., as far as If once thou hast entered into judgment, thou dost no longer desire that the truth of the cause should appear, but that in whatever way thou mayest come off victor.

VERS. 40.-- And to him who, etc. It is counsel, before thou contend. It is indeed lawful for the weak to demand back their own, but not to contend. Luke conversely: He that taketh away thy garment, forbid not thy coat also. Which is to be done not concerning these things alone, but concerning all temporal things. Thy 97Bcoat. Or, the coat is the soul, which if a man be unwilling to lose, let him give up his cloak, that is, his body to martyrdom. Spiritually, the teacher takes away the coat when he makes a man confess his inward vices, such as envy, pride, and the like. He adds: And the cloak; he who does not blush to confess the outward ones also, such as theft and fornication.

VERS. 41.-- A thousand paces. This is a sabbath day's journey, by which spiritual perfection is signified: because it is not lawful to do servile work on the sabbath. Other two. He goes other two also who, while he is reduced to servitude in body only, is ready to be reduced in spirit and soul, that is, in reason and in will.

VERS. 42.-- Give to him. Such things as can be given honourably and justly. If the means be wanting, give the affection by a word or by a service. 97CGive to him. So, namely, that it hurt neither thee nor another: for justice is to be weighed. For thus wilt thou give to everyone that asketh, and if not that which he asks, yet something better, when thou shalt have corrected him that asks unjustly. And to him that would borrow. He embraces two kinds of bestowing. For either we give of good will, or we lend to one who will repay. And sometimes he who gives is unwilling to lend, as though there were no reward in it when the debtor pays back the thing received. But truly he who commands even this, repays. He says therefore: Turn not away, that is, nor alienate thy will. For God loveth a cheerful giver (II Cor. IX), and so the spiritual teacher ought to put out to his hearers the interest of the divine word, that he may be able to receive from them the recompense of a good work, and to hope for a reward from God.

VERS. 43.-- You have heard. He who came to fulfil the law leads at the 97Dend to full charity, which is the fulfilling of the law.

Thou shalt hate. Perhaps it is to be understood according to what is above: An eye for an eye, etc. Or by withdrawing the offices of humanity.

VERS. 44.-- Love. The Church is fought against in three ways: by hatred, by words, by the torment of the body. The Church on the contrary loves, does good, prays. This is the new commandment, this makes, out of sons of wrath, sons of God; whence there follows: That you may be sons. The adoption of sons is acquired by charity alone.

Do good. By ministering food to the mind or to the body. Which he also does who says that such a one is not even to take food. For all these things look to this, that they may become brethren. 98ASingle things are set against single, that all the parts of malice may be overcome by goodness. The imprecations of the prophets seem to be against this, which are not uttered by the wish of those desiring, but by the spirit of those foreseeing.

Pray. (AUG.) He does not say this for brethren, in whom there are sometimes sins graver than the persecution of enemies, etc., as far as although they confess that they have sinned, and vehemently repent of having done evil, yet they have such dispositions of mind that they do not humble themselves to ask pardon.

But it may move one, that John in his Epistle seems to admonish, concerning the love of God and of the neighbour, only that we should love the brethren, whereas the Lord says that prayer is to be made even for enemies. But by brethren are understood not only those who already believe, but those who are to believe, for whom 98Bprayer must be made, that they may be joined to us by a brotherly covenant.

VERS. 45.-- Sons. Not degenerate. As if he should say: Having received the power, act by works that you may be sons by being born again through charity. Of the Father. He is already called Father. See that you be sons born again of God, who is charity. Who maketh his sun to rise. This visible one. For they say in the book of Solomon, The sun of justice hath not shined upon us (Sap. V) [Vulg. Sap 5:6 justitiae lumen non luxit nobis, "the light of justice hath not shined upon us"]. And of the rain of doctrine the prophet says: Upon one city it rained, and not upon another. His sun (Amos. IV) [Vulg. Am 4:7 et plui super unam civitatem, et super alteram civitatem non plui, "and I rained upon one city, and upon another city I rained not"], etc. As if he should say: Whom he made, whose properly are all the things which he created out of nothing. What then shall we do concerning those things which we have received of his gift?

VERS. 46.-- The publicans. The exactors of the Romans, whom the Jews so call, because they bore the charge of the commonwealth. They are also said to have drawn their name from Publius, a Roman 98Cking, who first appointed them.

VERS. 47.-- And if you salute. If you shall have prayed for those only who are joined to you by some kinship, what more has your benefit than that of unbelievers? Brethren must be loved, and humbly saluted: but it is little.

VERS. 48.-- Perfect. In the love of God and of the neighbour. The crown of perfection is to love even enemies, and to pray for them, as Christ also did.

VERS. 1.-- Take heed, etc. He who hitherto has given precept concerning mercy, now gives precept concerning cleanness of heart, by which God is seen. For if not with a simple intention but for the praise of men, the works 98Dof mercy are not approved by God. The praise of men ought not to be sought, but to follow, that by example it may invite others. Thus far concerning the justice of the Gospel, which is above the justice of the Scribes and Pharisees. Now with what cleanness of heart that same justice ought to be fulfilled: which is observed in almsgiving and in prayer. For he does not here admonish either to pray or to give alms: but with what mind we ought to do it. For the matter here is of cleansing the heart. With your Father. Whose glory sons ought to seek, and to refer all good things to this, that they may please him.

VERS. 2.-- When therefore, etc. From the whole to the parts, that he may set forth what good things are not to be done for the praise of men. To sound a trumpet. Perhaps they did this for the sake of calling men together: that all might go as if to a spectacle. 99ABefore thee. He sounds a trumpet before himself who wishes to be praised before others: that he may appear greater than they. They have received. From God, the inspector of the heart, the punishment of their deceit, of whom it is said: Depart from me, you crafty workers: for you have had my name: but you have not done my works.

VERS. 3.-- Let it not know. The left hand, vices: the right hand, virtues. What therefore virtue does, let not elation know, nor vainglory, nor any vice: but let the light of right working put to flight the darkness of sin.

VERS. 4.-- In secret. That alms is done in secret which is mingled with no darkness: the light is within, the darkness without. He seeth in secret. To see, in God, is to approve. But he approves only those things which are hidden, the things which are without do not please him, neither does he approve them.

99BVERS. 5.-- And when you pray. This sentence is joined to what goes before. He had said above: Take heed that you do not your justice before men; here he adds: And when you pray. He does not forbid to pray, but to be like the hypocrites in praying. In the corners. As it were hiders of prayers, and yet in the streets that they may be seen, and by this a fuller glory. Allegorically. He prays in a corner who feigns to pray in secret: and yet in the street, when he catches at fame. The corners of the streets are where a way is led through by the crossing of a way, and makes a crossroads. For it is not wrong to be seen, but to desire to be seen. They have received. In these men not only is the true reward emptied out by a depraved intention: but the vice of dissimulation and of mockery against God is increased.

VERS. 6.-- But thou. This, simply understood, 99Cteaches that the vainglory of the world is to be fled. But it seems rather to be enjoined that, the thought of the breast being enclosed and the lips pressed together, one should pray to God. Now the chamber is the secret place of the heart. The door, the carnal sense through which these outward things shamelessly thrust themselves in, and the crowds of phantasms make a din against those who pray. It is little therefore to enter the chamber, if the door stands open to importunate thoughts. But the carnal sense must be resisted, that spiritual prayer may be directed to God out of the inmost parts of the heart. The door being shut. The senses being shut, lest the crowds of outward phantasms should meet him. Or he calls the door the love or the fear of this world. For as every good thing is of the fear and love of God, so every evil is of the love and fear of the world. These being shut, that is, taken away, pray.

99D(CHRYSOST.) What then, sayest thou? ought one not to pray in the church? And very much indeed, but with this will, that thou look upon that one alone who has the power of granting what thou shalt have asked. For God everywhere beholds with what regard thou doest anything.

The Father. Whom thou hast within by faith; whence: With me is prayer to the God of my life (Psal. XLI).

VERS. 7.-- But praying. As it is of hypocrites to be shown and to please men, so it is of the Gentiles to use much speaking, from whom also it began. For these give more pains to exercising the tongue than to cleansing the mind: so that they transfer this kind of trifling office even to the bending of God by prayer, thinking that as an orator bends a judge, so they too can bend God.

100A(CHRYSOST.) If we must pray in few words, why did Luke set forth a parable that we must always pray upon the mountain, etc., as far as If indeed both Christ and Paul commanded that prayers be made short, but frequent, at short intervals.

(CASS.) They (the Fathers) judge it more useful that prayers be short indeed, but very frequent, etc., as far as let us avoid by a concise brevity.

For they think. Thinking that God is soothed by persuasive words. Or that if he is absent he is called: and that what he does not know he is taught by the windings of words.

VERS. 8.-- Be not therefore like to them. For with God the business is not to be done with words, but with things, with the intention of the heart, with a simple affection. Which things when we say, we do not teach him, but we ourselves remember at the time of praying. 100BFor the Father knoweth. Why then do we speak to one who knows? Not that we may make a declaration of our will, but that we may stir up the service of a devout affection.

VERS. 9. Our Father. (BEDA.) Among the other saving and divine admonitions with which he takes counsel for believers, he set forth a form of praying, etc., as far as and these are the true adorers, who as Sons by grace adore the Father in spirit and in truth.

No prayer is more spiritual than that which proceeded from the mouth of the Son, who is Truth. Our Father. Whom we serve not by fear, but by love of the inheritance. While he is called Father, let us think of adoption, that we may repay to the Father a dutiful affection. While it is said our, he is admonished of brotherhood, since the adoption is common to all. Let no one say "mine," which belongs properly to the Son, 100Cto whom he is Father by nature. Whence elsewhere. I go to my Father (Joan. VII), specially by nature: and yours, joined by grace. Our Father is said, which is common to all, let no one say "mine": which belongs to Christ alone, who is Son by nature; to others is granted the common grace of adoption.

(RAB.) The noble and the rich man is admonished not to be proud, etc., as far as What will he deny to sons, who has already given that he is Father?

(AUG.) Nowhere is a precept found for the people of Israel, that it should say: Our Father, or should pray, etc., as far as if they did not stray from his commandments. As is that: I have begotten sons and exalted them (Isa. I) [Vulg. Is 1:2 Filios enutrivi, et exaltavi, "I have brought up children, and exalted them"], etc

In the heavens. The spiritual ones, that we may learn to hasten to the spirituality in which 100Dhe dwells, and may seek heavenly things from him.

Hallowed be thy name. The distinction of these seven petitions is to be observed. For since our life is carried on in time and eternal life is hoped for, the former are, etc., as far as for liberation makes free men, that is, sons, so that we may say in the spirit of adoption, Abba, Father.

Amen, signifies that in all these petitions what is asked is granted by the Lord without doubt, if we do not neglect to keep the compact of the last condition. Whence he adds: If you shall forgive, etc. Hallowed be, etc. Here we pray for the spirit of wisdom, that we may not, first, in anything depart from the sanctification of the name: but that the name of the Father may be shown in the sons by manners and by life.

101AThe name of the Father is in us, who are called sons: which we ask to be hallowed. Not that he himself may be holier, but that he may work in us an increase of his sanctification: for the sanctification of the sons is attributed to his name. So he is said to be hallowed as he is glorified and magnified in us: Hallowed be, that is, so as it is holy, let it be held by men: and so let God become known to them, that they may not think anything holier.

VERS.10.-- Thy kingdom come. Here the spirit of understanding is asked for, by which the heart is cleansed that God may be seen. The hardness and power of the devil is shut out, and in the future more perfectly, when he shall have made void all principality and power, and the kingdom shall be delivered to God the Father. It fittingly follows, that after the adoption of sons we should ask for the kingdom which is due to sons.

101BThe kingdom of God always is: but let it come, that is, let it be made manifest to men by whom, as light by the blind, it is not seen, which no one will be able to be ignorant of, when the Son shall have come to judge. In which the saints also shall reign, as it is said, Receive the kingdom which is prepared for you (Matth. XXV) [Vulg. Mt 25:34 possidete paratum vobis regnum, "possess the kingdom prepared for you"], etc.

By the spirit of understanding the future kingdom is declared to those entering in, and cleanness of heart is bestowed, through which God, reigning there, shall be seen as he is, where by the spirit of wisdom the seventh sanctification of his name shall be completed. In the perfection of the number six the coming of the kingdom is asked for, that we may all run into the perfect man: then, for those resting in him, may he himself be hallowed in us while we are hallowed in him. His rest we rightly ask to be hallowed in us, that being hallowed in him we may rest perpetually, in which sanctification the peace 101Cof blessedness is made firm and full wisdom is given.

Thy will be done. Here the spirit of counsel is asked for, by which the will of God is sought out, that it may be fulfilled by us.

The will of God on earth as in heaven is governed by the spirit of counsel. We too have need of the spirit of counsel: that the will of God may be directed in us, that we may be able to be merciful in deed. The will of God is always done: but we pray that the liberty of our choice may be joined by grace to his will, which is our sanctification and life everlasting. The will of God is the keeping of his commandments.

As in heaven. As in the angels, so in men. Or as in the just, so in sinners converted. Or 101Das in Christ, so in the Church. Or as in mind I serve the law of God, so also in the flesh.

According to the spirit we are heaven, according to the flesh we are earth. We pray therefore that as in heaven, that is, in the spirit, so on earth the will may be done: that flesh and spirit may be a spiritual man, of whom it is said: My heart and my flesh have rejoiced in the living God. Nor is it only prayed that we may will good things, but that the will may be done in us, that we may live to thee, not to ourselves. These three are had more perfectly in the future, but here meanwhile we pray in part, that afterwards they may be had more perfectly. The four following are the safeguards of the present life.

VERS. 11.-- Bread. The hunger of justice, that it may attain to fullness, is propped up by the spirit of fortitude. Therefore 102Awe pray: Give us this day our daily bread: without which we should die of hunger.

Bread is the body of Christ, or the word of God, or God himself, of whom we daily have need, or that which is above all substances. This is the living bread which came down from heaven (Joan. VI) [Vulg. Jo 6:51 Ego sum panis vivus, qui de caelo descendi, "I am the living bread which came down from heaven"], the sublimity of whose nature is above all substances.

Our. Because Christ has been made ours, and God the Father with Christ has given us all things. Therefore we pray that what is ours by gift may daily be given by effect.

Supersubstantial. Or daily. Because they that eat me shall yet hunger (Eccl. XLIV). Here daily, in the fatherland eternal. This bread ought continually to refresh us inwardly by faith and charity: because without it 102Bno one can live. Or spiritual precepts are called bread, which must always be practised or kept.

VERS. 12.-- And forgive, etc. After food he asks pardon of sins, that he who is fed by God may live in God, and may come to eternal life.

When we say: Forgive us our debts: we ask for the spirit of knowledge, by which we understand our offences, which without the spirit of knowledge are not understood. For knowledge belongs to the use of temporal things, which is a virtue in avoiding evils and seeking goods, that we may bewail our own contagions and those of others, and may desire good things.

As. Behold with what caution we are bound, in which also he bends us mutually to mercy, and promises pardon to those who sin against him, and promises pardon to us and through 102Cus to others.

We ought not to deny pardon of a fault; whence: When you pray, forgive if you have anything against any man: for otherwise your Father will not forgive you your sins. [Vulg. Mc 11:25 dimittite si quis habetis adversus aliquem : ut et Pater vester, qui in caelis est, dimittat vobis peccata vestra, "forgive if you have anything against any man: that your Father also, who is in heaven, may forgive you your sins"]

It is granted to demand money back from someone, but we never justly deny pardon to one asking it for the debts of sins.

VERS. 13.-- And lead us not. But enlighten us with the spirit of knowledge, that we may know by what evils we are entangled, and we ask that our tears may profit: Forgive us our debts. And lead us not, etc. Not that he himself leads in, but because he deserts and permits us to go. Nor indeed does he pray not to be tempted, but not to be overcome even a little. For temptation is necessary for the crown. And lead us not, etc., deserting us 102Din temptation, do not suffer us to be overcome: even though thou suffer us to be tempted, without which no one is proved.

But deliver us from evil. This one petition contains as much as all the foregoing.

That by the spirit of the fear of God all hurtful things within and without may be driven away: and that under poverty we may live blessedly. But deliver us. Into that which is not yet, suffer us not to be led, and from that into which we have been led, deliver us: which being done, nothing is to be feared, nothing remains to be prayed for.

From evil, from all evil, visible and invisible. This deliverance is daily necessary, since without evil of soul and body there is no living, but it shall be completed in the end, when we shall be immortal and impassible. From the lowest to the highest the ascent is thus made by degrees. From evil, through the spirit of fear, 103Awe are delivered: thence being delivered we desire to be poor in spirit and in goods, while we say, Lead us not into temptation. We ask for the spirit of piety, that the inward man may grow gentle and become meek, lest he be moved by temptation.

VERS. 14.-- For if you shall forgive. He has imposed a form of how we would be judged. Whence for those who pardon there answers before God a confidence of obtaining: but those who exact, the penalty of vengeance or of damnation bites again.

VERS. 15.-- But if you shall not forgive. No excuse is left, because everyone shall be judged in the future according to this sentence. From this it is plain that everyone is condemned in his own unbelief.

VERS. 16.-- When you fast. After he taught how 103Bone must pray, he teaches concerning fasting, which again pertains to cleanness of heart, lest it be not simple toward God, while it is carried away to outward things. Be not made. He does not forbid the virtue, but the feigned appearance of virtue.

It is good to be sorrowful by fasting for sins unto repentance, and to humble our soul; whence: A contrite and humbled heart, O God, thou wilt not despise (Psal. L). But the sadness that is for praise, he forbids. Whence he does not say simply: Do not fast, but adds: like the hypocrites, sad.

They drive beyond bounds. That is, they draw them beyond the bounds of the human condition. As there is boasting from the sheen of garments: so from excessive squalor and leanness. To demolish is as it were to destroy: and to reduce as it were to nothing the comeliness of the countenance. Their faces. With mournful filth in 103Cwhich also there is boasting: and the more do they deceive under the appearance of religion.

Note that sheep ought not to lay aside their own skins, but to be clothed, if sometimes wolves cover themselves with them.

VERS. 17.-- Anoint thy head. Refresh thy mind with spiritual gladness on the days of abstinence: that the odour of love may be fragrant in works of mercy. Wash thy conscience with tears: that it may be clean before God. For the work of mercy does not suffice without a clean conscience: nor this without that. It was the custom among the Palestinians to anoint the head at feasts: therefore anoint thy head, that is, show thyself festive and cheerful: and refresh thy mind with spiritual oil: and seek not praise outwardly for thy fasting. But because thou art thus turned away from the world, rejoice before God: and so shalt thou cleanse thy face, that is, thy heart, from filth: which being removed, 103Dit will be permitted to see God. Anoint thy head. Behold, not yet all things in the New Testament according to the letter. For they would be ridiculous who were smeared with oil in fasting: but of the spirit of his love, in whose sufferings we ought to share, ourselves being to be mortified, the mind ought to be anointed, and not with the oil of flattery: otherwise fastings are vain.

Christ was made an ointment for us: which being poured out through the passion of his death filled his Church with his odour. Therefore we ought not to fast for another's sake: but being poured over with his spirit, mortifying the flesh by abstinence, let us share in his passion. Let us then be anointed with him: that the works of mercy may be heaped up: and charity be poured abroad within: because without him the cup of our fasting is not made drunk with the affection of piety.

104AHe fasts to God who mortifies himself for love of him and bestows on another what he withdraws from himself.

VERS. 18.-- And thy Father. The Father is within through faith: and rewards deeds done in secret. There therefore must one fast, where he himself may see. And it is necessary that he who fasts should so fast that he may please him whom he carries in his breast.

VERS. 19.-- Lay not up treasures. He commands that earthly things be paid out unto cleanness of heart.

VERS 20.-- But to lay up treasures. [Vulg. Mt 6:20 Thesaurizate, imperative, "lay up treasures"] As if: When you fast or do any good work: lay it up there where corruption cannot come.

In heaven. That is, place all your hope in heavenly things: walking by faith, embracing charity. In heaven, that is, in the spiritual firmament: which does not pass away: 104BHeaven and earth shall pass away: but my words shall not pass away. If therefore the heart is in heaven, it is clean, because heavenly things are clean. But if it is rolled about upon the earth, how is it clean? that is, if it does anything in order to obtain earthly things, how is it clean? For if those things are clean in their own kind, yet the worthier thing grows foul while it is mingled with the lower: as gold with silver, silver with lead.

VERS. 21.-- For where the treasure is. If on earth, the heart is below; if in heavenly things, the heart is fixed in Christ.

VERS. 22.-- The lamp. He pursues cleanness of heart. As the eye directs the members to work, so do intention and the light of faith direct all the virtues. A lamp is a light in an earthen vessel, so is charity in faith. When faith shall cease, 104Ccharity alone will be the light. From the outward, he teaches the office of the inward man, by the intention of the mind and the light of faith all the virtues are illuminated, that they may render the body lightsome.

Likewise this chapter is of itself unto cleanness of heart, or by reason of the former works which appear openly.

If the eye be, etc. If with a pure intention thou doest the good things thou canst, the works are of light, even if it does not so appear to men. If the intention is perverse, whatever is done is depraved, even though it seem right.

The eye is one and simple, namely charity, which now shines in faith as in an earthen vessel.

VERS. 23.-- But if the eye. If the intention is not of faith, the whole inward man is dark. Because 104Dwhat is not of faith is sin. Shall be darksome. Since indeed the intention that follows forms the work. Therefore if the good things which thou doest, because they are done with an evil intention, are darkness, what of those which are of themselves evil, and are done with an evil intention? If then the light. The intention with which we do whatever we do, which is known within us, is called light; but the outcome of the thing is uncertain, as when I give or do something to someone I know not whether it turn out to him for good or for evil: and therefore he calls it darkness. He says therefore: If the intention with which thou doest (which is known to thee) is soiled by an appetite for temporal things: how much more the deed itself, whose outcome is doubtful? because even if it turn out well for another, what thou doest not with a good intention will profit thee nothing: because it is imputed to thee how thou hast done it, not how it has turned out for him.

105AVERS. 24.-- No man can, etc. As if: you will not be able to do good things before the eyes of men, and by these to please God. Not to lay up treasure at once in heaven and on earth, nor to serve both vices and virtues. Whatever thou doest, either of the love of God, or of the servitude of the devil.

Since the kingdom of God and of the devil are at variance among themselves, no one can serve as a soldier in both at once: whence they who are baptized renounce the devil and his works.

For either he will hate the one. There is nothing between. For whatever thou doest, either of the love of God, or of the servitude of the devil.

(AUG.) For the devil is always to be held in hatred: but God, etc., as far as but they despise, overcome by their own concupiscence and by diabolical persuasion.

Or he will sustain the one. (ID.) Not indeed that he loves him: 105Bfor no one loves the devil, but being entangled by his own cupidity, etc., as far as even if he love not him whose handmaid he loves.

He will despise the other. Not indeed that he will hate him: for no one's conscience can hate God, which the same Augustine retracted, saying: I do not see that it ought to have been said. For there are many of whom it is written: The pride of them that hate thee (Psal. III), etc.

And mammon. Mammon, in the Syrian tongue, riches, to serve which is to deny God. He does not say to have: which is lawful to be done so that one may dispense it well, but to serve, which belongs to the covetous. This is said to be the name of a demon who presides over riches, not because they are in his dominion: but because he uses these for deceiving, ensnaring men in the nets of riches.

105CVERS. 25.-- Therefore I say to you, etc. Because you cannot serve God and mammon. Be not solicitous, which is to serve riches. He has enjoined contempt of the world and confidence in things to come throughout the whole sermon, since he commanded both to bear evils and not to avenge, and to love enemies, and to flee human glory. Now he wishes to confirm it through faith in the hope of eternal things, because there are many whom the love of present things and despair of things to come make torpid.

In the sweat of the face bread is got ready, but labour is to be exercised, solicitude is to be removed, which disturbs the mind: while it fears lest either the things possessed perish or the things laboured for do not come to hand.

Your soul. That is, to the animal nature to which these things are necessary. Commit your whole hope to God, because you can acquire or retain nothing, 105Dexcept what he has decreed.

Soul is here put for life, which is sustained by food, as there: He that loveth his soul shall lose it (Joan. XII).

The animal nature is nourished by food: and is here put for life: it lives with the cattle. And he who loses it for Christ's sake shall find it spiritual unto life everlasting.

Is not the soul? etc. Not life for the sake of food, nor the body for the sake of raiment, but the contrary. Therefore let not the mind be solicitous, that it may receive that for whose sake it was created.

As if he should say: He who gave the greater, that is, life and body, will give also the lesser, that is, food and clothing. 106ALet no one doubt in these promises of the truth: Let man be what he ought to be, and forthwith all things are added to him for whose sake they were made.

VERS. 26.-- Behold. This concerning food. The saints are deservedly compared to birds, because they seek heaven, and some are so far removed from the world that they now do nothing on earth, but by contemplation alone already dwell in heaven. Of whom it is said: Who are these that fly as clouds? (Isa. LX), etc.

These examples do not forbid providence, that it should not labour, but solicitude, that your whole confidence may be in God, since even the birds live without care.

And your Father. He heightens and confirms the confidence of sons: because if the goodness of the Father extends itself even to those things, how much more to the sons of adoption?

106BVERS. 27.-- And which of you, etc. But leave to him the care of governing the body, who made it come to this measure.

VERS. 28.-- And for raiment. [Vulg. Mt 6:28 Et de vestimento, singular] Not that this, to labour and to provide, is not fitting, but all solicitude must be cast away, and hope must be had in God. Consider the lilies of the field. He confirms by a sufficiently fitting example the exhortation concerning clothing.

VERS. 29.-- That not even Solomon, etc. What purple of kings, what painting of weaving-women can be compared to flowers? The colour itself is called the covering of the flowers, as we say: a redness has covered that man.

VERS. 30.-- For if the grass of the field. [Vulg. Mt 6:30 Si autem foenum agri, "But if the grass of the field"] If those things which are for the use of time only, and quickly falling, shall be burnt with fire, God adorns them so beautifully.

106C"Tomorrow" is put for the future in the Scriptures, Jacob saying: My justice shall hear me tomorrow (Gen. XXX) [Vulg. Gn 30:33 Respondebitque mihi cras justitia mea, "And my justice shall answer for me tomorrow"].

Is cast into the oven. Other books have: into the fire, or into a heap which has the appearance of an oven. How much more you, namely, will he clothe; and therefore all confidence is to be had in him; but if we are not confident even about these things, how do we hope for things invisible? Very small is the faith which is not certain even about the least things. Therefore he both presses upon us confidence about eternal things, and condemns unbelief. Of little faith. Whosoever doubts in any promise, is of little faith, and the more he doubts, the less he finds those things for which he was solicitous.

VERS. 31.-- Be not therefore solicitous, etc. He more fully inculcates 106Dand turns over what he taught from the beginning of the sermon, that we should live without solicitude. Be not, etc. Here those seem to be reproved who, despising the common food or clothing, seek for themselves foods or garments more sumptuous or more austere than those among whom they live. To be solicitous. Solicitude chokes the word of God, that it may not bear fruit, and makes a man like a Gentile, that is, unbelieving.

VERS. 32.-- For all these things. What more then has he than a Gentile: whose unbelief makes the mind anxious, and wearies it with the cares of this life? The Gentiles. Who have no care about things to come, but it belongs to sons to seek the kingdom. For he knoweth. These things are provided by God, who knows that they are necessary for us on his way. Your Father. Thus he makes sons secure concerning 107Athe goodness and providence of the Father, that is, without care.

VERS. 33.-- Seek therefore. Here he plainly shows that these things are not to be sought as our goods, although they are necessary. But the kingdom of God is to be sought, and in it our end is to be placed, for whose sake we should do all things: for example: Let us eat that we may preach the Gospel, we do not preach the Gospel that we may eat. When he says "first," he signifies that this is later, not in time, but in dignity. For that is to be sought, this is necessary for the sake of that: therefore seek first the kingdom of God, that is, set it before all other things.

And all these things. Because all things are the sons': and therefore all these things shall be added, even to those who do not seek them, from whom if they are withdrawn, it is for a trial; if 107Bthey are given, it is for thanksgiving; because all things work together unto good.

VERS. 34.-- Solicitous. By fear, by grief, and by the anxiety of cares, which disturb the mind.

For the morrow. (AUG.) For the future, concerning present things he grants it: whence the Apostle: Night and day we worked, that we might not burden any man (I Thes. II) [Vulg. 1Thes 2:9 nocte ac die operantes, ne quem vestrum gravaremus, "working night and day, that we might not burden any of you"]. Concerning things to come, which the divine ordering provides for, it is not fitting, etc., as far as because he who gave this precept, to whom angels ministered, in order that this example might be given had purses: whence he might supply the things necessary for their uses, of which Judas was the keeper.

The day. Not that which the Lord made, but that which Job and Jeremias cursed, namely that which the devil found. It sufficeth. And because minds are overwhelmed by present care, the malice of God [Dei; read diei, "of the day"] ought not to be made to sprout.

• 107C

VERS. 1.-- Judge not. Of doubtful matters, since judgment is passed on manifest ones, and not on those of which it is uncertain with what mind they are done: of which no one judges without danger.

Rash judgment is when men judge in matters not committed to them, whether it be of manifest things or of hidden ones. Now judgment is committed either to the masters of the Church or to the princes of the earth. These therefore, if they judge of manifest things, those namely which are proved or confessed, do not judge rashly; but if of uncertain things, they judge rashly: these judgments he forbids.

VERS. 2.-- For with what. As if he were to say: In what will thou hast done well, in that same shalt thou be set free; and in what 107Dill, in that same shalt thou be punished. For the matter here concerns those things in which we either offend by judging rashly, or are excused by acting rightly; and therefore he adds: With what measure. And justly, those whose will had no end of sinning, although they sinned with an end, have no end of vengeance; and those whose judgment was without mercy shall be judged without mercy.

With what measure. It can be that in this same measure, in which one thing has been measured out, wheat for instance, another should be measured, barley for instance: and another quantity too, as if one bushel of the one, a hundred of the other. So God does, and not unjustly, that for them [it be] unto eternity.

And the very infamy, or the evil which thou hast brought, is the cause why thou incurrest the punishment that is due.

108AJustly do those who wish to enjoy sin eternally find also an eternal punishment: whose will had no end of sinning, nor shall it have an end of being tormented.

VERS. 3.-- And why seest thou. Behold the moderation of judgment, and let not one who is himself forestalled by greater faults judge another for lesser ones. For many, forestalled by greater faults, would rather find fault with lighter ones in a brother and condemn them than amend them. As if, being full of hatred or envy or malice, they should condemn in him that wherein anger offends; which anger is as a mote, and hatred as a beam. One who is angry with another sometimes wishes him to be corrected; he who hates cannot wish this: and therefore it is called impossible that he should take away the mote from his brother who carries a beam; first therefore the beam of hatred, of envy, of dissimulation and of all malice must be cast away, so that we may thus mercifully, with regard to God, not to ourselves, rebuke 108Bour brother: so that, whether the correction profit him or not, we at any rate may be secure concerning the singleness of our own eye.

Scarcely is anyone found free from this vice, since each man, favouring his own, easily reprehends what is another's: and, bearing another's faults more heavily than his own, he assumes the authority of reproving without the example of his own amendment.

Salvation, in that they judge rashly they have a beam in the eye.

VERS. 4.-- Or how sayest thou to thy brother. That is, thou wilt not be able to amend the lesser thing (anger, for instance) in thy brother, until thou hast driven the greater, that is hatred, or envy, out of thy own heart.

VERS. 5.-- Thou hypocrite, cast out. For these men take it upon themselves out of hatred and spite to accuse everything, and wish to seem counsellors without the example of their own amendment. For 108Che is no fit teacher to heal another who has not yet healed himself.

VERS. 6.-- Give not that which is holy, etc. The eye being cleansed, the stewards of the Church can chastise others, but not give what is holy to dogs; for as it is dangerous to hide it, so it is prodigal to give it to dogs. To such men mystical things are not to be opened, but the holy of holies is to be covered with a veil: yet things more open, and as it were commoner, may be spoken. Give not. The same thing is called both what is holy and a pearl, that is, the Gospel and the sacraments of the Church. That which is holy, because by nature inviolable, and it ought not to be corrupted by anyone. A pearl, which lies hidden in secret: and out of the figures, as out of opened shells, is drawn a precious gem which cannot be corrupted. Dogs indeed are those who bark against it and tear in pieces 108Dwhat is whole; swine, those who set it at nought and trample it: or dogs are those returned to their vomit, swine those not yet converted, but wallowing in the mire of the vices.

And turning upon you. Lest perchance, hearing yet something further, they rend, not the pearls, which they trample, but you, by their indignation. For it cannot easily be found what would be pleasing to such men.

VERS. 7.-- Ask. By these steps the way, the truth, and the life are granted to those who strive lawfully: Christ is the way by which one walks, the truth by which he is found, the door at which one knocks, that we may enter to him through him.

(AUG.) Laboriously indeed did I think it must be set forth how these three differ among themselves, but far better, etc., 109Aas far as for he did not say, to those asking, and seeking, and knocking.

VERS. 8.-- For every one, etc. That he may furnish constancy in persevering, diligence in seeking, confidence in obtaining, he adds. Every one, etc. Above he taught what we should ask, namely the kingdom. Here, confidence, that we may ask hesitating in nothing. He does not deny himself to those who ask, who freely offered himself to those who did not ask: and those who seek shall find him who granted to those who did not seek that they should find, and to those who knock he will open, who cries: Behold, I stand at the door and knock (Apoc. III).

VERS. 9.-- Or what man. He explains what is to be asked, and from human kindness toward children he commends the Father's care toward us. To those who ask for Christ with right faith there is given no stone of stumbling, nor hardness 109Bof heart. So if you ask your father for charity, without which all else is nothing, as without bread the table is destitute, to which hardness of heart is contrary.

VERS. 10.-- If he ask a fish. By the fish, the faith which is nourished beneath the streams of the Holy Spirit.

By the fish he means faith in things invisible: either because of the water of baptism, or because it is taken out of invisible places, or because it is not broken by the waves of this world. In Luke's Gospel there follows the comparison of the egg and the scorpion. In the egg hope also is understood, because in it the young is not yet brought through; but by cherishing it is hoped for. In the scorpion, whose sting is to be feared behind, is understood the contrary of hope, namely to look backward, whereas hope ought to stretch itself forward.

VERS. 11.-- If you then. Since fathers 109Cbestow good things upon their children, therefore much more will our Father, who is incomparably good, give good things to the children who ask him. You know how to give good things. Good according to the judgment of those who hold them for good, although in the nature of things they too are good, and pertain to this present life, which an evil man does not give of his own. For the earth is the Lord's (Psal. XXIII), etc. Or the apostles are called evil, as regards themselves in comparison with God, who alone is good, from whom all are good. Will give good things. That is, the Holy Spirit. Or good things, namely eternal ones, which are not given save to sons. To them that ask him. The distributor of all spiritual goods, that the works of charity may be fulfilled.

VERS. 12.-- All things therefore, etc. Because to love one who loves is a thing of nature; but that one who does not love should be constrained by benefits to love, is of Christ's perfection. When he had commanded us first, 109Dto do to others what we would wish to be done to us, he at once builds up the same sense, saying: All things therefore whatsoever, etc., that is, the good things which you wish to receive from others, do the same to them, that the charity of the neighbour may be fulfilled, which without love cannot rightly be perfected. And therefore he adds: This is the law and the prophets, etc.; because neither is God loved without the neighbour, nor the neighbour without God, since the neighbour is not to be judged out of hatred or out of envy: therefore with what charity you would wish to be admonished, do to others. That men should do to you. Because he adds "men", he speaks only of the love of the neighbour. Whence neither does he subjoin "the whole law", but leaves aside what belongs to the love of God. But if he had said: All things whatsoever you wish to be done to you, do to others: he would have embraced both, in which 110Ais the whole law, for the salvation of men it is written in the prophets and in the law.

VERS. 13.-- Enter ye. Although it be hard that thou shouldst do to others what thou wishest to be done to thee, yet so it must be done that we may enter. By the narrow gate. The narrow one is sought, and is not found by all. Nor do all who find it enter by it, because, taken captive by the world, they go back. And broad. Although they do not seek this one, yet all find it, because they were born in it. Pleasure, like an importunate harlot, invites all by her delights: and therefore many enter by it.

VERS. 14.-- How narrow. It is narrow enough to pass by all things, to love one alone, to seek one, to knock daily at one, not to court prosperity, not to fear adversity. And few. If few find it, 110Bfewer strive to enter by it. No one enters without labour, and without purity of mind.

VERS. 15.-- Beware. When he had said that the narrow way is found by few, lest perchance his own should be entangled in the errors of the pseudo-prophets, he added: Beware: Beware. What above he called the broad gate, he more openly calls false prophets. Beware. Although this may be understood of all who show one thing in dress and speech and another in deed; yet it is especially of heretics, who, covered with a certain garment of piety, are ravening wolves with a venomous mind and an intent to harm, either outwardly by persecuting, if opportunity be given, or inwardly by corrupting.

To you in the clothing of sheep. In the sight of men they are like ministers of justice while they fast, pray, give alms: but these are not their fruits, because 110Cit is reckoned to them for a vice.

By their fruits. (HIER.) Not by the vesture, but by the works, which is of things manifest, etc., as far as but the sheep ought not to lay aside their fleeces, even if wolves sometimes cover themselves with them.

VERS. 16.-- Do they gather. Allegorically. Thorns and thistles are the heretics, from whom no one of the wise will be able to find holiness or truth: rather they tear and bloody those who come near. Or thorns and thistles are the cares of the world, and the prickings of the vices. The grape and the fig are the sweetness of the new manner of life, for which Christ hungers in us, and the fervour of love, which gladdens the heart of man. Not from thorns and thistles, therefore, come the grape and the fig: because a mind still pressed down by the habit of the old man can feign, not bear, the fruits 110Dof the new man. But if sometimes the words or deeds of evil men profit the good, the evil do not do this, but it comes about from them by the counsel of God: because it is not their fruit, but the vine's, which sometimes runs over upon the thorns. But the cluster is to be plucked, the thorn avoided. Christ is the vine. His own are the branches which bear the grapes, that is, the works of the spirit, which make the mind drunk.

VERS. 17.-- So every tree. That is, according to the aforesaid impossibility: because from an evil root the fruit of sweetness cannot break forth. Good fruits are to be looked for from a good tree. A tree good or evil is not nature, which in all things was created good by God, but the will, good or evil. The fruits are the works, which can neither be good works of an evil will, nor 111Aevil works of a good will. The fruits of a good tree are joy, peace, patience, long-suffering, etc.; which fruits none but a good will brings forth. So on the contrary an evil intention nourishes evil ones.

VERS. 18.-- A good tree cannot. He does not say: An evil tree cannot become good, or a good one evil; for Paul from a persecutor was made an apostle, and, the soul's nature remaining whole, it is corrupted by the affection of the will, or is changed for the better.

The will of each man is a tree good or evil. And as a tree is rooted in the earth, so is the will in the soul.

The fruits of an evil tree are the works of the flesh, namely unclean fornication, luxury.

VERS. 19.-- Every tree. By this sentence he condemns hypocrites 111Band pseudo-prophets, and what he taught above concerning cleanness of heart he confirms by this example, that no one receives good fruit from an evil intention, nor reaps from a good one anything but good.

VERS. 20.-- Therefore by their fruits. As if he should say: Beware of false prophets, and know them by their fruits.

VERS. 21.-- Not every one that saith. As those are to be guarded against who have the appearance of a good life because of a doctrine of wickedness, so here on the contrary are those who, though they be of entire faith and doctrine, live basely. For both are needful, that the work be approved by the word, and the word by the works.

That saith: Lord, Lord. The road of the kingdom of God is obedience, not the calling of a name. This is not that 111Csaying truly and properly, where the utterance is at variance with the will. Of which the Apostle says: No man can say: Lord Jesus, but in the Holy Ghost (I Cor. XII).

VERS. 22.-- Many will say. But most of all are those to be guarded against who, for the name of Christ, have even miracles, and although the Lord wrought these for the sake of unbelievers, yet he warned us not to be deceived by such men: thinking that invisible wisdom is there where there is a visible miracle; whence he adds: Many will say. How clean and single an eye then is needed, that the way of wisdom may be found amid so many deceptions.

VERS. 23.-- I never knew you. The light does not know the darkness, that is, it does not look upon it, since if it looked upon it, it would not be darkness. You that work iniquity. Not "who have worked", lest he take away repentance, but "who work" at the judgment; 111Dalthough you have not the power of sinning, yet you have the desire.

VERS. 24.-- Every one therefore. As if he should say: All the foregoing must be well kept, because he who keeps them shall be likened to Christ; he who keeps them not, to the devil. But he who, which things were delivered on the mount: this he says in order to show that the sermon delivered on the mount is perfect in all the precepts by which the Christian life is formed. Shall be likened. Because, as Christ out of various persons builds up one Church, instructs it, rules it, being about to dedicate it unto eternal life, so this man by various virtues builds for himself a perpetual dwelling, and in the dedication to come will rejoice with Christ. To a man. To him who says: As a wise architect, I have laid the foundation in Christ. 112AWho built. He builds in Christ who does what he hears from him. Upon a rock. From which Peter received his name, for the firmness of his faith, that is, he built the Church upon himself.

VERS. 25.-- And there came down. In three ways the devil assails: by the concupiscence of the flesh, by the outward delights of the world, or by himself, when he looses upon all the wind of his impulsions. The rain. Concupiscence, by which each man is tempted, which softens the sense, the rigour of faith, which if it does not prevail, greater floods come on.

VERS. 26.-- Who heareth these my words, etc., outwardly. And therefore he has no excuse, but great is his ruin: because he despised the warnings of salvation. To a foolish man. Of whom it is said: An enemy hath done this, whose works are all unstable, and lie open to ruin. Upon the sand. 112BOf whatever sort the things be that are founded upon the concupiscence of the vices, they shall not stand.

VERS. 27.-- And it fell, and great was the ruin thereof. Every conscience which does not remain fixed in God by hope has no strength to stand in temptations; and it is driven the further, the more it is severed from the things above in those things which are of the world: and truly all who are evil, or feignedly good, become worse when any temptation presses upon them.

VERS. 28.-- The crowds. Either some in the crowd, because unbelievers, or rather all, [wondered] at the excellence of his wisdom.

VERS. 1.-- And when he was come down. After the Lord's descent from the mountain, etc., as far as he shows 112Cafter how great an interval of time. And when he was come down. According to Luke, and in a level place, he had delivered to him the discourse which perhaps he had already held above. There followed him. Some for charity's sake, some for doctrine's, some for wonder and for healing.

VERS. 2.-- Adored him, saying: Lord. Before he asked, he showed the worship due to divinity. If thou wilt, thou canst make me clean. Concerning the will I am in doubt, not as one incredulous of his mercy; but, as one conscious of my own foulness, I do not presume.

VERS. 3.-- Stretching forth. After the discourse he works miracles also, by which the discourse is confirmed with the hearers. He touched him. Not because he could heal without touch, but that he might show himself not subject to the law, but the Lord of the law, 112Dwho fears no contagion. He touched him. For humanity's sake, that he might teach us to despise no one for any defilement of the body. It appears that grace, which heals him, is above the law (which shuts out the leper); as he says: I am not come to destroy the law, but to fulfil, etc. I will. He healed in that same manner in which he had been besought, then he commands: Be thou made clean. Behold his power.

VERS. 4.-- See, tell no man, etc. He bade him keep silence, nor yet could he keep silence. Not that he willed something and could not do it, but he gives an example, that his own should wish to lie hidden in the great things they do: yet that they may profit others, they are made known against their will. Tell no man (Marc. I). Yet Mark, where he says that he preached this, [says] that he was as it were made an Evangelist. Go. He sends him to the priests for humility's sake, 113Athat he may render honour to the priests, to whom the law bids the cleansed offer gifts, and that seeing they may believe him: or, if they do not believe, that they may be without excuse, and lest he should seem to break the law. Show thyself to the priest. That the priest may understand that he was healed not by the ordinance of the law, but by the grace of God above the law. Offer, etc. Because I do not destroy the law, because the true sacrifice has not yet begun. For a testimony. That is, let them believe the Lord, if the leprosy of impiety depart. For a testimony. Of the spiritual healing, the spiritual gift to be offered is the man himself.

VERS. 7.-- I will come and heal him. And the centurion, making answer, said, etc. Great humility, etc., as far as he might be thought to go bodily because of a weakness of strength.

VERS. 8.-- I am not worthy. Because of the consciousness 113Bof his Gentile life, he fears rather to be burdened by his presence than to be helped, for although he was endowed with faith, he was not yet steeped in the sacraments. But what our infirmity does not even presume, grace knows how to give.

VERS. 9.-- For I also, etc. If I, a man, etc., as far as as Cornelius is called a just man and one that feareth God (Act. X).

VERS. 11.-- From the east and the west they shall come and shall sit down. Or the east means those who, being enlightened, straightway pass over; the west, those who bear sufferings even unto death. By these two quarters of the world, out of which the Gentiles were to be called, they are designated.

VERS. 12.-- But the children of the kingdom shall be cast out. Because in this world they enjoy the benefits of God; according to that word: He raineth upon the just and the unjust. Now they are seen in 113Cthe face of the Lord, but then not at all. Into the exterior darkness. Because they shall be driven forth from the Lord, etc., as far as he repents of what he obstinately did amiss. Weeping. By this is shown the greatness of the torments. By the weeping, the torment of the soul; by the gnashing of teeth, that of the body.

VERS. 14.-- And when he was come, etc. When this was done Matthew has not expressed, etc., as far as to suggest to his memory the things to be narrated. And sick of a fever. Fever is said in Greek, heat in Latin: and if at any time this affliction makes one tremble, it belongs to human nature.

VERS. 15.-- And he touched, etc. Luke says that they besought him, etc., as far as as Who can understand sins: from my secret sins cleanse me (Psal. VIII). And she arose, etc. 113DIt is natural for the fevered to grow faint when health begins, etc., as far as she ministers in the spirit.

VERS. 16.-- And when evening was come, etc. The setting of the sun is the death of Christ, through which he healed more demoniacs than, living before in the flesh, he had healed sick men.

VERS. 18.-- And Jesus seeing. It is manifest that it is another day, etc., as far as that we may pass over the bitter waves of the world.

VERS. 19.-- And there came. That Matthew says this was done when he bade them go across the strait: but Luke as they walked in the way: is not contrary: because they walked in the way that they might come to the strait. Master. As though he were one of many. And he himself was a man of letters, not a spiritual hearer. Master. He did not say 114ALord, but Master: reckoning him one among many masters.

VERS. 20.-- The foxes have holes. As if he should say: Why me, for the gains of the world, etc., as far as there is no place for the divinity of Christ. But the Son of man hath not, etc. Although men call him the Son of God, he himself calls himself the Son of man, for humility's sake.

VERS. 21.-- And another. Note that this man was called by Jesus. Lord. He who thrust himself forward calls him Master, like the puffed-up Pharisee, the other, who was received, humbly calls him Lord, like the publican.

VERS. 22.-- Their dead. Those who went out in fault, as they themselves live with fault. To bury the dead is to cherish sinners in their sin.

114BVERS. 23.-- And when he went up. He who did great things on land passes over to the sea, that he may do them there also, and appear Lord of land and sea.

VERS. 24.-- Behold a commotion. The tempest did not arise of itself, but at his command: that the disciples might fear the more and entreat him: and that to those entreating he might show his power. He was asleep. The Lord sleeps in us, that is, faith in the Lord, when we act more negligently, and therefore comes the tempest. But if faith rises again, he commands the winds and the waves.

VERS. 25. They awaked him. First, Jesus must be roused in tribulations by prayers, that afterwards, rising unto rebuke, he may command the winds and the sea, and there may be a great calm.

VERS. 26.-- O ye of little faith, etc. If you have known him powerful 114Con land, why do you not believe him so on the sea also? He who believes little is reproved: he who believes nothing is despised. He commanded, etc. That which is commanded feels him who commands. Note that every creature feels its Creator. The things which are insensible with us are to him things that feel.

VERS. 27.-- What manner of man is this, etc. (ORIG.) What manner of man is this, greater than Moses, etc., as far as they have no hearing, they obey.

VERS. 28. Into the country of the Gerazenes. Geraza is a city of Arabia, etc., as far as visited by Christ through his preachers. Two having demons. Mark and Luke say one, etc., as far as they showed the foulness of their bodies. Exceeding fierce. Mark says that no one now [could bind] the demoniac, etc., as far as they assail any who would pass.

VERS. 29.-- Jesus, Son of God. (HILAR.) They are to be believed rather to have suspected 114Dthan to have known. (AMBR.) Jesus, Son of God. He became known to them just so far as he willed, etc., as far as what they saw in him, they did not believe. Before the time. For they knew that there would be for them at the judgment of God, etc., as far as for there were two thousand, as Mark says. To torment us. The presence of Christ is a torture to them; or, they are tormented while they are cast out of the bodies in whose torture they took delight, just as the presence of God is the refreshment of the angels.

VERS. 31.-- Send us. Note that they can far less harm men by their own power, who cannot do so even to beasts. Unless a man live after the manner of a swine, the devil receives no power over him, save perhaps for his testing.

VERS. 32.-- And behold with great violence. [Vulg. Mt 8:32 et ecce impetu abiit totus grex, without magno] Man is worthier than beasts, 115Asince for the salvation of two men two thousand swine perished. The people of the Gentiles being set free, unbelievers practise their evil rites in hidden places: sunk in blind and deep curiosity.

VERS. 33.-- And the keepers fled. Because certain leaders even of the impious, though they flee the faith of Christ, yet do not cease to proclaim his power in wonder.

VERS. 34.-- Went out to meet him. (BED.) Those coming forth signify certain men bound by habit, who indeed admire and venerate the law of Christ, but are unwilling to suffer it: whence they beg him to pass on. And they found the man (as Luke says) clothed and in his right mind, sitting at the feet of Jesus (Luc. VIII). They besought him. They beseech him not out of pride, out of humility judging themselves unworthy, as Peter did, 115Band the widow in the case of Elias. They feared lest the presence of his holiness should destroy them because of their sins, as it had destroyed the swine.

VERS. 1.-- Into the city. Lest thou think this to be Nazareth, etc., as far as Capharnaum, as it were the metropolis.

VERS. 2.-- They offered. They are the teachers, who lift men up and offer them to Christ by admonishing and by interceding. Faith. How much a man's own faith avails with God, with whom another's so availed that he healed the man within and without. Be of good heart, son, they are forgiven thee. Luke says: Man, etc., as far as taking away the cause of the disease, he afterwards heals the body.

VERS. 5.-- Which is. Note that infirmities sometimes 115Ccome about on account of sins, etc., as far as whence: The Lord shall crush them with a double crushing. (BED.) Which is easier, [Vulg. Jer 17:18 duplici contritione contere eos, an imperative with no subject: "crush thou them"] but since you do not believe this spiritual thing, let it be proved by a visible sign, which is agreed to be of no less power, so that in the Son of man you may recognize the hidden power of majesty, which can forgive sins as God.

VERS. 6.-- Then said he to the man sick of the palsy. Behold, by the remission of the penalty understand the forgiveness of the fault. Arise. To arise is to draw the soul away from carnal desires. To take up the bed is to lift the flesh from earthly desires to the will of the spirit. To go home is to return to paradise, or to the inward keeping of oneself, lest one sin again. Take up thy bed and go into thy house. That what was the witness of infirmity 115Dmay be the proof of health.

VERS. 7.-- And he arose. Great is the power, where without delay healing accompanies the command. Whence deservedly those who were present, leaving their blasphemies and amazed, are turned to the praise of so great majesty.

VERS. 9.-- He saw a man. Here it seems more probable that he is recording things passed over, since he chose the twelve before the sermon. In the custom-house. Τέλος in Greek, in Latin a toll. Matthew in Hebrew is in Latin "given", who received so great a gift of grace: Levi, "added" or "taken up", because the divine election took him up and added him to the number of the apostles. Matthew. The other Evangelists, out of modesty, etc., as far as the aforesaid discourse was. Rising up. (BED.) Luke says more fully: 116Aleaving all things, he followed him as much in body as in mind. Led not by levity, but drawn by the truth of the works and by the divine power working within, a perfect obedience and a perfect renunciation, he left his gains also, eager to follow Christ.

VERS. 10.-- In the house. He does not say whose, but Luke expresses it, etc., as far as is shown by the conversion of the penitent. Behold many publicans. A good omen: already by his example many are converted. Already he draws many after him, being about to be an Apostle and teacher of the Gentiles. (HIER.) With publicans and sinners. Tertullian says these were heathen, etc., as far as he commanded: Go ye not into the way of the Gentiles. Sinners coming sat down. Penitents, by Matthew's example, hoping for pardon: whence Mark says here: that many followed 116Bhim (Marc. II).

VERS. 11.-- Why with publicans. Every question, etc., as far as and all that he did serves for salvation.

VERS. 12.-- But Jesus hearing it, said. He both strengthens further in faith the penitents he has received, and provokes the proud to the grace of humility and of mercy. They that are in health need not a physician, but they that are ill. Christ is the physician, etc., as far as they receive the word of God, they cannot hunger.

VERS. 13.-- And going, say ye. [Vulg. Mt 9:13 discite, "learn"] To those swelling with a false righteousness he gives counsel of correction, etc., as far as by the sheep, and the drachma, and the two sons. For I am not come to call the just. Were not Nathanael, and Peter, and Andrew, etc., as far as they no longer seem just to themselves.

116CVERS. 14.-- But thy disciples do not fast. John, Mark and Luke, etc., as far as thou mayest understand the grace and the power.

VERS. 15.-- Can they. As if he should say: You are about to do so, that mourning, etc., as far as but from all earthly things. To mourn as long as the bridegroom is with them. By this word he expresses that fast, etc., as far as afterwards they shall fast, they shall not mourn. And then they shall fast. Grief for the bridegroom's absence was wanting neither in the fathers before the incarnation, nor after the passion, save for so long as he lived in the flesh with the disciples. They shall fast. From the love of the world, not only from foods. For since the spiritual fast is a part of the new life, it does not yet befit those who in other respects are given over to the old life.

VERS. 16.-- And no man. As if he should say: The carnal, 116Dnot yet made firm by faith in the passion and the resurrection, etc., as far as it does not suit that very oldness. For it taketh away. That is, the perfection of the new life, which is one, is divided, and from the old is taken away the faith which it has, to which the perfection of the new was owed.

VERS. 17.-- Neither do they put. He compares those same disciples to old bottles, etc., as far as we are inwardly renewed in newness of understanding.

VERS. 18.-- Behold a certain ruler came up. Mark and Luke call him a ruler of the synagogue, etc., as far as he began to hope for a remedy and to seek it.

VERS. 20.-- A woman who. The salvation prepared for the Jews the Gentile world snatched beforehand by a sure hope. Twelve years. For twelve years she had an issue, as that daughter also had grown 117Ato twelve: because from the time when the Synagogue began to serve God, the Gentile world began to be defiled with idolatry and sin. She came near. She believed, she spoke, because by these three, by faith and by work, all salvation is gained.

VERS. 21.-- If I shall touch. The hem, not the garment. Because she did not see the Lord in the flesh, but received the word of the incarnation through the apostles. Blessed is he who touches by faith even the outermost part of the word.

VERS. 22.-- Be of good heart, daughter. She who asked did indeed believe, but he impresses upon her strength and perseverance in faith.

VERS. 23.-- He had seen. The minstrels are those singing a mournful song. These are the masters soothing their subjects by their own grief, and the crowd of the Jews kicking against the doctrine of Christ. And the crowd. Because the Synagogue the joy of the Lord's indwelling, etc., 117Bas far as it was obedient in the receiving.

VERS. 24.-- She is not. To you she is dead. But to God, who can raise her up, she sleeps, as much in soul as in body.

VERS. 25.-- And when the crowd was put forth. That is, when the mockers had been rejected, he entered into the minds of the elect. And he took her hand. Unless first the hand of the Jews, etc., as far as can be blotted out by secret penance.

VERS. 27.-- As he passed. That is, from the ruler's house into thy house. The ruler's house is the Synagogue, his own house is the heavenly Jerusalem. Two blind men, etc. Two blind men, two ignorant peoples, etc., as far as the same deed, but another like it.

VERS. 32.-- A man. He signifies the Gentile people: or the whole race of men, which, being led by preaching 117Cto Christ, and idolatry being taken away, confessed Christ. Κωφὸς is the more usual Greek word, but yet they say indifferently both dumb and deaf.

VERS. 34.-- But the Pharisees. In the Pharisees the unbelief of the Jews is signified.

VERS. 1.-- And having called together. From the healing of Peter's mother-in-law, etc., as far as the centurion's servant healed. Twelve. These are the labourers who were to be sent, and who were to call the quarters of the four-square world to faith in the Trinity. That their preaching might have the weight of authority, power is given them to heal every infirmity.

VERS. 2.-- Peter and Andrew. He joins the apostles in pairs and yokes, etc., as far as Christ, in whom he believed.

117DVERS. 3.-- Thomas. The abyss: because by a sure faith he penetrated the depth of the divine power in the resurrection. Or, Thomas a twin, which in Greek is didymus, because of a doubting heart in believing.

VERS. 4.-- And Judas Scariothis. A great example of teaching for us, since he who knew all things did not hesitate to choose a betrayer for a disciple and to ordain him an apostle. For Christ has a witness conscious of his own cleanness, since he does not hesitate to choose his own betrayer.

VERS. 5.-- Into the way. After the resurrection he says: Teach ye all nations. But this beforehand: because the Jews must first be preached to, lest they have a cause for not receiving him, in that he sent the apostles to the Gentiles.

118AVERS. 7.-- The kingdom of heaven shall draw near. [Vulg. Mt 10:7 appropinquavit, "hath drawn near"] Through faith the kingdom is near. For as one who sins is earth, so let the just man be heaven, in which God presides; whence it is said: The kingdom of God is within you (Luc. XVII), etc. Behold what they ought to preach: The kingdom of heaven shall draw near.

VERS. 8.-- Heal the sick. The Church strengthens the sick by the standing of good work, raises the dead in sins, or without faith; cleanses the lepers sprinkled with errors, puts demons to flight by exorcisms. Freely have you received. Lest Judas, who had the purse, should wish to gather money out of the aforesaid power, the Lord suppresses his wickedness, saying: Freely have you received, etc. Here also he condemns the perfidy of the Simoniac heresy. Spiritual gifts are cheapened by a price.

118BVERS. 9.-- Gold nor silver. Those who had these would seem to preach not for the sake of salvation, but of gain. Nor money in your purses. There are two kinds of necessary things: one whereby necessaries are bought, the other the necessaries themselves. By the money in the purses, that whereby they are bought: by the scrip, what is bought, what is stored there. Of this in the passion: When I sent you without purse and scrip, did you want anything? But they said: No. [Vulg. Lc 22:35 At illi dixerunt : Nihil, "Nothing"]

VERS. 10.-- Nor shoes. Plato too says that the two extremities of the body are not to be covered, and that softness of head and of feet ought not to be made habitual: But when these have firmness, the rest are stronger. Nor a staff. Matthew and Luke say nor a staff; Mark, nothing but a staff: by which 118Cname, etc., as far as it may be shown by what way he ought to go upon the journey of preaching. He is worthy. Whence then necessaries? Take only so much as suffices for need, that thence being free from care you may better have leisure for eternal things.

VERS. 11.-- Inquire who. By the testimony of the neighbours the host is to be chosen, lest the preaching be injured by his ill fame. Is worthy. That he may know that he rather receives a favour than gives one. There abide. (AMBR.) He gives a general command of constancy, that they should keep the rights of the bond of hospitality: therefore a house is to be so chosen that no occasion be at hand for changing the lodging and for violating the bond.

VERS. 14.-- Shake off the dust from your feet. By the shaking off of the dust is understood the loss of the journey. Shake off the dust, for a testimony of the earthly labour 118Dwhich they had undertaken for them in vain, etc., as far as they are said to have been washed by the Saviour himself.

VERS. 16.-- Behold I send you. Their punishment shall be kept for them in the time to come, etc., as far as he ought not to inflict evils, but to bear them. As serpents. The serpent's craft is, etc., as far as he puts off the old man.

VERS. 18.-- For a testimony. That thence the perverse may perish, etc., as far as the testimony of their innocence.

VERS. 19.-- For it shall be given you in that hour what to speak. Offer your will for Christ; but Christ will speak for himself.

VERS. 21.-- And the brother shall deliver up, etc. Less grief do those evils bring which are from strangers: greater 119Athose which we suffer from those upon whose minds we had counted: because, along with the harm of the body, the evils of a charity lost torment us.

VERS. 22.-- But he that, etc. He teaches the virtue of long-suffering and of patience, etc., as far as we begin to possess this very thing which we are.

VERS. 23.-- And when. This belongs to that time of which it was said: Go ye not into the way of the Gentiles, namely that they ought not to fear persecutions, but to shun them: so that the occasion of tribulation may be a seed-plot of the Gospel.

VERS. 24.-- The disciple is not, etc. Do not disdain to bear what I bear, who am the Lord, doing what I will, and the master teaching what I know to be useful.

VERS. 25.-- If the master of the house. He shows his own calumnies, 119Bthat by his example they may bear injuries. Whence he said: Sufficient for the day is the evil thereof. Beelzebub. Beel is Bel himself, Zebub, a fly, etc., as far as the man of flies, or having flies.

VERS. 26.-- Therefore fear them not. Their savagery or their blasphemies, because the day will come when God shall judge the hidden things of men, where both their wickedness shall be uncovered, and your intention, now known to God alone, shall be known by all.

VERS. 27.-- What I tell you. That is, in what I wish you to be constant, etc., as far as the dwelling-place of the flesh being trodden underfoot, preach ye.

VERS. 29.-- Upon. He speaks according to the custom of Palestine, etc., as far as tell it in the whole world. Are not two sparrows? Luke: Are not five sparrows sold for 119Ctwo farthings (Luc. XII)? Nor is there much difference, seeing that two go for an as, and five for a dipondius. For a dipondius is out of two asses. And what one is in numbers, that the as is in weight: and what two is, that is the dipondius. And one of them. How then does the Apostle say: Doth God take care for oxen (Luc. IX)? But care is one thing, knowledge another.

VERS. 30.-- Numbered. That is, by the knowledge of God, etc., as far as small and idle words should lie hidden from him.

VERS. 32.-- Whosoever shall confess. Or a man confesses Jesus with that faith which works by love: he denies who does not obey the precepts of God.

VERS. 33.-- But he that. He is denied by the Son before the Father, to whom there is not manifested, in the power of the divinity, 119Dthe Son and the Father. He is confessed by the Son before the Father, who through the Son has access to the Father.

VERS. 34.-- Peace. A good war was sent, that an evil peace might be broken.

VERS. 35.-- For I came. Here Luke says: There shall be five in one house divided, three against two and two against three shall be divided. How then, etc., as far as circumcision and the other carnal observances. To set apart. That is, to extinguish the private affections of the flesh, by which men so love one another that they serve God the less. Or that they be utterly turned away, not that father and mother are not to be honoured, but after God; this is the order of charity.

VERS. 37.-- He that loveth father. After God they 120Aare to be loved, but if both cannot be kept, hatred toward one's own is piety toward God.

VERS. 38.-- And he that taketh not, etc. The cross is borne in two ways, etc., as far as the love of Christ may be shown. And followeth me. For one man mortifies the flesh for empty glory, or has a carnal compassion for his neighbour so as to favour his fault: he seems to bear the cross, but does not follow the Lord.

VERS. 39.-- He that findeth, etc. By the name of the soul the present life is designated.

VERS. 40.-- He that receiveth, etc. When he sends them to preach, etc., as far as that they ought to receive their wages.

VERS. 42.-- And whosoever. He who by the testimony of the shaken-off dust denounced the peril of those who do not receive them, 120Bcommends beyond what was hoped the desert of those who do receive them. Note that God looks rather to the devout affection than to the quantity of the thing bestowed. To one of these least ones. The least are those who have absolutely nothing in this world, and will be judges with Christ.

VERS. 2.-- Now John. And while Christ was preaching, etc., as far as it does not appear who keeps the order of the thing done.

VERS. 3.-- Art thou he. He does not say who hast come, as if he should say: Since I am about to descend to the lower regions: I ought to announce thee to those below, who have announced thee to those above. Is it fitting for the Son of God to die, or art thou about to send another for these sacraments 120C?

VERS. 6.-- He that shall not be scandalized. He who shall not have doubted of the power of the divinity, he is not to be thought to have said this against John, whom he presently commends so greatly.

VERS. 7.-- Concerning John. The forerunner of Christ wished to make his disciples certain concerning Christ, because he perceived that they doubted. Concerning the forerunner, Christ taught the doubting crowds not to doubt, since they thought him soft and light.

VERS. 8.-- Behold they who are clothed in soft garments, etc. Who put pillows under the elbow, who soothe the life of sinners, and do not prick them.

A rigorous life and preaching ought to shun the palaces of the soft, which those frequent who flatter men clothed in soft garments.

(CLEM. ALEX.) Blessed John, despising even the hairs of sheep, which savour of delicacies, [chose] the hairs of camels, 120Detc., as far as he removed himself from all empty zeal, and from the vain appearance of good, and from a sordid and illiberal elegance.

VERS. 9.-- More than a prophet. (BEDA.) Because he is an angel not by nature but by office.

VERS. 11.-- Greater than John. In this he is not preferred to the patriarchs and to all men, but is shown equal to the other saints. But he that. That is, every saint who is now with God is greater than he who is still in the world. Or I, whom the opinion of many makes less, am set before him in the Church of the saints. Or the last angel of heaven is better than any man whatever. In the kingdom. The kingdom of heaven is taken in two ways: either the one above, in which we are not yet: 121Aor the present Church, in which we still live, and already in a manner reign.

VERS. 12.-- From the days of John. The Lord had bidden the apostles go to the sheep which had perished of the house of Israel, that they might be brought back to the kingdom. But this preaching turned to the profit of publicans and sinners, who believed. For the rest, John is not believed by the people, Christ's works are given no authority, because the cross is for a scandal. Now prophecy ceases, now the law is fulfilled; Christ is preached to some, and received by others: his own reject him, his enemies accept him. And so the kingdom of heaven suffers violence, because the glory of Israel, owed to the fathers, announced by the prophets, offered by Christ, is seized and carried off by the faith of the Gentiles. Or, from the days of John, who preached his presence, by which the sinner comes to life again: 121Band not before, because the law brought in punishment and did not give life through penance. The heavenly fatherland suffers violence while the sinner enters into it, as into a place not his own, through penance. It is by a great violence to be born on earth and to lay hold of heaven, and to have through virtue what we cannot have through nature.

VERS. 13.-- For all. Not that after John there were not some, as Agabus, but because whatever they prophesied, they foretold of the Lord. For all. Because whatever they said, they spoke of one to come, but he pointed out the one who was coming.

VERS. 14.-- And if you will receive it. That you may be the less excusable, because you did not receive him. He is Elias in power, not in person, equal in severity of life, going before by rigour of mind Christ's first coming, 121Cas that other the second.

VERS. 16.-- But to whom, etc. John being praised, he passes to rebuking those who were not moved by John's preaching: or who despise the preaching of Christ himself. John is such and so great as I have said, and so worthy that he ought to be believed: but to whom are you to be likened, who would not believe him? He is like to children. The children are teachers humble in spirit. Their synagogue, or Jerusalem itself, where the ordinances of God's precepts were laid up. Their equals, their fellow-tribesmen, whom they used to reproach, because they did not rise up to the praises of God with a devout heart, with the nimbleness of limbs which the dance marks. Nor by the lamentations of the prophets for the destructions already wrought or yet to be wrought were they turned to penance.

121DVERS. 17.-- We have piped to you. As David: Rejoice in God our helper, sing aloud to the God of Jacob (Psal. LXXX), and the like. We have lamented. As: Be converted to me with your whole heart, in fasting and in weeping and in mourning (Joel. II), and the like

VERS. 18.-- For John came. As then, so now also you reject both ways of salvation. We lamented to John, we piped to Christ. This is the sum. This generation neither weeps with John weeping, nor rejoices with Christ rejoicing. Nor is it a wonder if they despise the twofold way of salvation, when they spurn both fasting and the fullness that is sought; if fasting pleases, why does John displease? if fullness, why the Son of man?

122AVERS. 19.-- And wisdom is justified, etc. He shows that the sons of wisdom understand that righteousness is neither in abstaining nor in eating: but in an evenness of mind in bearing want, and a temperance in not corrupting oneself through abundance. The kingdom of God is not meat and drink: of which not the use but the concupiscence is blamed, in certain books it stands: Wisdom is justified by her works, because wisdom does not seek the testimony of the voice, but of works.

VERS. 20.-- Then. He who hitherto rebuked the Jews in general, now names the cities by name, which, having often heard his doctrine and seen so many signs, would not believe, to whom he does not wish evils, but foretells the things that are to come

122BVERS. 21.-- Woe to thee, etc. Above, where it is read that Jesus went about the cities and all the towns, healing every disease: it is to be understood that among the others the Lord wrought miracles also in Corozain and Bethsaida. Corozain is interpreted my mystery; Bethsaida the house of fruits or of hunters. If in Tyre, etc. We now see this fulfilled, because Corozain and Bethsaida would not believe when the Lord was present. Tyre and Sidon afterwards believed when the Apostles preached: so devoted that all, with their wives and children, followed Paul as far as the ships when he departed from Tyre. Why then he preached to those who would not believe, and avoided those who would believe: he himself knows, whose ways are mercy and truth. Yet he purposed not to go beyond the borders of Judaea, lest he should give the Pharisees and the priests a just 122Coccasion of persecution. And there were then those in Corozain who were to be called: nor yet were they to be punished more heavily for their contempt.

Tyre, narrowness. Sidon, hunting.

VERS. 23.-- And thou, Capharnaum. Not to Corozain and Bethsaida only shall there be woe, but to thee also, Capharnaum. Shalt thou be exalted up to heaven? Art not thou she who art made famous by the report of my lodging and of the signs wrought in thee, and hast most proudly withstood my preaching? Capharnaum is interpreted a most beautiful village, in which perfidious Jerusalem is condemned, to which it is said: Sodom thy sister is justified by thee, that is, by the comparison of thee with her, who was not corrected by the example of Lot, thou, to the words and miracles of the Son of God, hast always proved ungrateful.

122DVERS. 25.-- Jesus answering. Answering of a tacit objection, as though it were asked what the reason was that the Jewish people, a worshipper of God, so obstinately rejected the Son of God coming in the flesh, whom the Gentile world so readily received? Lord of heaven and earth. Thou who makest the heavens, and leavest in earthliness whom thou wilt, or according to the letter. To little ones. To the wise and prudent he does not oppose the foolish and the dull, but little ones, that he may prove that he condemns swelling, not sharpness.

VERS. 26.-- Yea, Father. He speaks with the affection of one caressing, that the benefit begun in the apostles may be completed. Here we take an example of humility, that we may not rashly presume to discuss the counsels above concerning the calling of these and the rejection of those; for when he had brought forward both, 123Ahe did not at once render a reason, but said that it so pleased God, showing that what pleases the Just One cannot be unjust. In all things therefore which are ordered outwardly, there is the cause of an open reason, the justice of a hidden will. Because so it hath seemed good before thee. Lest anyone should again ask why he chooses the humble and rejects the wise.

VERS. 27.-- All things are delivered to me, etc. Understand mystically the Father delivering, the Son receiving. Otherwise, if thou takest it according to our frailty, when he who has received has begun to have, he who gave will begin not to have, by "all things" note the co-omnipotent, by "delivered", the Son, to whom by nature all things are his own by the right of one substance, not given through grace. But all things delivered are not heaven and earth and the rest which he made: but those who 123Bthrough the Son have access to the Father, and who, rebels before, afterwards began to perceive the Lord.

And no one knoweth the Son, etc. To reveal himself. And no one knoweth the Father but the Son, and he to whom he willed to reveal the Father. For that which is subjoined refers to both. For by his Word the Father declares himself. And the Word declares itself, because it is the light of our mind.

But the Son, and he to whom the Son will, etc. A mutual knowledge, which is by equality of nature. But that little which is in us is of the condescension of him who reveals.

VERS. 29.-- Take up my yoke, etc. The yoke of Christ is the Gospel, which joins Jews and Gentiles in one faith. Take it upon you. That is, hold it in honour: not underneath, that you should despise it. You who labour, by the difficulty of the law, and are burdened with sins, namely, I will refresh you, 123Cif you take up the yoke, that is, my precepts. And what is sweeter than his yoke? what lighter than his burden? to become approved, to abstain from evil, to will the good, to love all men, to follow after eternal things, not to be taken by things present, to be unwilling to do to another what thou art unwilling to suffer.

Learn of me. He teaching by word and by example, that you may be humble in mind, meek in manners. Humble, that they may despise no one; meek, that they may injure none. In heart, that the same be outwardly in work as in the heart, lest the serpent lie hidden in the appearance of a dove.

VERS. 30.-- For my yoke. How is the Gospel lighter than the law, when there works are condemned, here concupiscence also? But in the law many things are commanded which the Apostle says cannot be fulfilled: here the will is required, which is in our own choice, and which alone can suffice 123Dand have a reward. Again, how is the yoke of Christ sweet, when it is said above: Narrow is the way that leadeth to life. But it is narrow, because it is begun only with a narrow beginning, but in the course of time is widened with the unspeakable sweetness of love.

My burden. Because that which is momentary of our tribulation worketh an eternal weight of glory in the heavens (I Cor. IV). [Vulg. 2 Cor 4:17 operatur in nobis, "worketh in us"]

VERS. 1.-- At that time. The preaching and the miracles of one year, done before John's question, having been related, he passes over to those things which were done in another year, namely, after John's death, when now in all things Christ is contradicted. Being hungry, etc. Because, as another 124Aevangelist says, they had not even room to eat, for the crowds: on account of their exceeding importunity. The other Evangelists add: that they rubbed them with their hands (Luc. VI). Whence also it is said to Peter: Slaughter and eat (Act. X) [Vulg. Act 10:13 occide, et manduca, "kill, and eat"].

VERS. 2.-- It is not lawful. According to the precept of the law. But because another scripture says: I choose mercy rather than sacrifice (Ose. VI) [Vulg. Os 6:6 misericordiam volui, et non sacrificium, "I have willed mercy, and not sacrifice"; the comparison is Migne's, and the gloss argues from it], it was better to free a man from the peril of famine than to offer sacrifice to God, since the victim that pleases is the salvation of men. Of the wasting of the crops they bring no charge, because by the law it is lawful to eat thereof.

VERS. 3.-- But he said, etc. In this deed we are taught nothing else, save that we should understand the sabbath not according to the letter, but spiritually. Have ye not read. If David and Abimelech are not reproved, each of whom 124Btransgressed the commandment of the law under a probable necessity, and here the cause of hunger is like theirs, why do you not approve the same in the apostles?

VERS. 4.-- The loaves of proposition. Which signified that the priestly food would pass over into the use of the peoples. Or because we ought all to imitate priests. Or because we are all priests.

VERS. 5.-- That on the sabbaths the priests. Here he shows that the sabbath is violated without necessity by those very men who bring the charge. One example is given of the royal power, from David: another of the priestly, from those who by the ministry of the temple violate the sabbath, so that much less does the crime of the ears of corn plucked on the sabbath pertain to him who is the true king and priest and lord of the sabbath.

124CVERS. 6.-- But I say to you. As if he should say: If the figurative temple could defend the priests that served it, why cannot the spiritual defend the disciples that believe in it?

VERS. 7.-- But if. And that he might show you that all things contain the figure of the time to come, he added: But if you knew, that is, that God has appointed to free the people by grace, and not by outward observances, you would not reprove mine, if they let the old things go.

VERS. 8.-- For he is Lord. If David when he was fed, and the priests who violate the sabbath by the ministry of the temple, are without crime, how much more the Son of man, who is the true king and priest and lord of the sabbath?

VERS. 10.-- And behold a man. This man is said 124Dto have been a mason, because the hand to which the care of the spiritual building had been committed was withered until the time of Christ. Behold a man having a hand, etc. It signifies the human race dried up in the fruitfulness of good work, in requital for the hand stretched out to the apple, which hand the innocent hand stretched out upon the cross healed. Well was the hand withered in the Synagogue, because where the gift of knowledge is greater, there the transgressor lies under a greater fault.

They asked. Because he had excused the disciples concerning the violation of the sabbath by a probable example, they wish to accuse him himself, so that, if he should not heal, they may charge him with cruelty or with weakness: or if he should heal, with transgression.

On the sabbaths, etc. Chiefly on the sabbaths does Jesus teach and work, not only on account of the special sabbath, 125Abut also on account of the more crowded gathering of the people, seeking the salvation of all.

VERS. 11.-- What man shall there be. By a fitting example he resolves the question, that he may show that they violate the sabbath in a work of covetousness who charge him with violating it in a work of charity. He reproves those who interpret the law ill, who say that on the sabbath one must keep holiday from good works. But one must keep holiday from evil ones only; whence it is said: Ye shall not do any servile work therein (Levit. XXIII). That is, sin. So also in the eternal rest they shall keep holiday from evil things only, not from good.

VERS. 13.-- Stretch forth. Because nothing avails more for healing than largeness in almsgiving, whence it is said: Let not thy hand be stretched out to receive, but closed to give (Eccl. IV) [Vulg. Sir 4:36 joins the two members with et, not sed, so that the single negative governs both]. For in vain does he spread out 125Bhis hands to God when about to entreat for his sins, who does not stretch them out to the poor according to his power.

As the other. Man before the coming of Christ had his right hand feeble, because he was sluggish toward almsgiving: his left hand sound, because he was intent upon his own advantage: but at Christ's coming the right hand is healed like the left: because what he had gathered greedily, he now distributes in charity.

VERS. 15.-- He departed thence. Mark the example: If they have persecuted you in one city, flee into another (Matth. X) [Vulg. Mt 10:23 Cum autem persequentur vos in civitate ista, "But when they shall persecute you in this city"]. They followed. The learned, when they have seen his miracles, persecute; the unlearned, led by his repute, follow him in love, whence also they deserve to be healed.

VERS. 16.-- And he charged. Not out of fear, lest being betrayed he should be killed, but sparing the Jews, lest out of envy they should be slaughtered 125Cin the face of his innocence and meekness. Here he instructs us mystically, that when we make much of anything, we should not seek praise abroad.

VERS. 18.-- My soul. By the soul every affection is shown.

VERS. 20.-- The reed. The Jews, yielding to every wind, who by disagreeing among themselves have been scattered, he will not straightway condemn, but will bear with them. The bruised reed. He who does not stretch out a hand to one that sins, nor bear his brother's burden, breaks the bruised reed. And he who despises the small spark of faith in the little ones, quenches the smoking flax: which Christ did not do, who came rather to seek that which had perished; for he kept patience, until the judgment that was being carried on in him should come through to victory, and, the prince of the world being cast out, 125Dhe should return to his kingdom, sitting at the right hand of the Father, until he put his enemies under his feet. Smoking flax. The Gentiles, whom, the ardour of the natural law being well-nigh quenched, the most bitter smoke of error, and hurtful of odour, wrapped about: whom he did not quench, but from a small spark he roused up into a great burning of the fire of God. Until. So long does his preaching, overcome by no snares, shine to the world, until he set judgment in the earth, and this be fulfilled: Thy will be done, as in heaven and in earth.

VERS. 22.-- And he healed. Three signs were wrought together, which are also wrought daily in the conversion of men, that, the demon being cast out, they may see the light of faith and praise God.

126AVERS. 24.-- In Beelzebub. Beel, that is, Baal: of flies, on account of the filth of the sacrificial blood: he is the god of Accaron, by which name they call the prince of the demons.

VERS. 25.-- Every kingdom. He convicts them by a necessary dilemma. For either Christ casts out demons by the power of God, or in the prince of the demons. If by the power of God, they accuse him in vain. If in the prince of the demons, his kingdom is divided, and shall not stand: and therefore let them withdraw from his kingdom: which he hints that they have chosen for themselves, while they do not believe in him.

VERS. 26.-- And every city. The same reason holds of a city and of a house as of a kingdom. The city Jerusalem, ever glorious, after it blazed out against Christ and against the Apostles, division being made, fell in destruction.

126BVERS. 27.-- And if I in Beelzebub. If the casting out of demons in your sons is ascribed to God and not to demons, why in me does the same work not have the same cause?

They themselves, etc. The contemptible things of the world, in which the holy simplicity of my power appears. Or rather thus: The sons, that is, the Apostles, who were well aware in themselves that they had learned nothing of evil art from him: therefore they themselves are the witnesses of my judgment, judging the twelve tribes of Israel.

VERS. 28.-- But if I. That member: If I cast out demons in Beelzebub, has been carried through to many absurdities; now the other member of the dilemma is handled. But if I in the spirit of God. Here Luke says: in the finger (Luc. XI). The Holy Spirit is called a finger, on account of the parcelling out of gifts. By the kingdom of God, either he means himself. 126CWhence elsewhere: There hath stood among you one whom you know not (Luc. XI, Joan. I) [Vulg. Jo 1:26 medius autem vestrum stetit, "there hath stood in the midst of you"]. Or the kingdom which John and Jesus himself preached. Do penance: for the kingdom of heaven shall draw near (Matth. XXI). There is also a third kingdom, that of Holy Scripture, which is taken away from the Jews and given to a nation bringing forth the fruit thereof. Or the kingdom, that is, all the parts of the world, which he distributed to the Apostles and their successors to be converted.

VERS. 29.-- Or how can. The Lord therefore shows by a plain parable that he is not in concord with the demons in a deceitful working, as they falsely charged, but that by the power of his divinity he was freeing men from the demon; and therefore they commit a great crime who cried that what they had recognized to be of God was of the devil. For neither can they be in concord: 126Dthey whose works are diverse. Whence he adds: He that is not with me, etc.

His house. Or the house, that is, all the parts of the world, which he distributed to the Apostles and their successors to be converted.

VERS. 30.-- He that is not with me, etc. That is, he who does works unlike mine is contrary to me: he draws to vices, I to virtues.

VERS. 31.-- Every sin and blasphemy. What is contracted by human frailty is remissible, if the congregation be not forsaken. But if by diabolical obstinacy there is never a return from dispersion to the congregation, the sin is judged indissoluble.

(HIER.) Every sin. Not all sins are remitted to all 127A, but to these, etc., as far as asserting that all shall obtain pardon after the universal judgment, though many ages have passed.

But the Spirit. He who manifestly understands the works of God, since he cannot deny their power, if goaded: out of envy he accuses, and says that it is Beelzebub, to him it shall not be forgiven. Not that remission would be denied even to him if he should repent: but because this blasphemer, his own evil merits requiring it, as he will never come to remission, so neither will he come to repentance. As John the evangelist says of certain men blinded by the desert of their blasphemy: Therefore they could not believe (Joan. X). Which Isaias said again: He hath blinded their eyes (Isa. VI). They who believe that the Holy Spirit is not, or is less than the Father, and say so: because they do this not out of diabolical envy, 127Bbut out of human ignorance, they are not held by an irremissible crime. But they who, in the likeness of the devil, assail the majesty of God against their own conscience, have no remission for ever, as Mark plainly declares: who, this testimony of the Lord being set down, subjoined: Because they said, he hath an unclean spirit (Matth. III).

VERS. 32.-- And whosoever. (AMBR.) Even he who, being scandalized at the infirmity of my flesh, shall have suspected me a mere man or a glutton, it shall be remissible.

But he that. He who, not acknowledging the grace of the Holy Spirit by which repentance is inspired and return is made to the congregation, shall have remained with an impenitent heart: since this now is not human but diabolical, it will be irremissible 127C. Neither in this world. For certain faults are loosed in this world: but certain (the small ones, namely) even in the world to come. These indeed weigh heavy after death, but they are also forgiven, if a man by good acts in this life has deserved that they be forgiven there. Neither in the world to come. Because there are certain light ones, which, if in this life they are not yet remitted, weigh heavy after death, but they are also remitted, if they are worthy.

VERS. 33. Either make. For there is nothing between, but that the works of a good author are good only, and those of an evil author evil. He hems them in on this side and on that with a dilemma, and presses them with both horns. If the devil is evil, he does not do good things; if they are good, they are not the devil's.

Either make, etc. Mystically the good tree is Christ; the fruit, the preaching of the Gospel; the healings, redemption. 127DThe evil tree is the devil and his own, that is, the Scribes and Pharisees: and the other evil fruits are envy, detraction, blasphemy, heresy and the like.

VERS. 34.-- Offspring of vipers, etc. He shows that they are an evil tree: and that they bring forth the fruits of blasphemy. Out of the abundance. A man is often deceived who weighs the heart by the mouth and by the deed. But God judges the deed and the words out of the heart, which he knows. To him therefore the mouth speaks out of the abundance of the heart, who knows out of what intention it comes forth.

VERS. 35.-- A good man. The treasure of the heart is the intention, out of which God judges works, so that sometimes the lesser works have a greater reward and the greater a lesser. In this place he either shows out of what sort of treasure the Jews bring forth blasphemy. Or it hangs together with the things above 128A, that as a good man cannot bring forth evil things, nor an evil man good, so neither can Christ do evil works, nor the devil good ones.

VERS. 36.-- An idle word. If a man shall render an account for an idle word in the day of judgment, how much more you who say that the works of the Holy Spirit are Beelzebub.

(GREG.) An idle word is that which lacks either the usefulness of rectitude or the ground of a just necessity, that namely, etc., as far as he shall here be held guilty not of an idle word but of a criminal one.

VERS. 37. By thy words. Death and life are in the hands of the tongue.

VERS. 38.-- Then answered. Since the Scribes and Pharisees could in no way disprove his words, they seek to tempt him in his works, seeking to see signs, 128Bas though the things they had seen were not signs.

VERS. 39.-- But the sign of Jonas. He shows that the Jews are criminal after the likeness of the Ninivites, and, unless they repent, near to overthrow. But as to those men both the punishment is announced and the remedy is shown: so the Jews ought not to despair of pardon, if at least, after Christ has risen from the dead, they be admonished and do penance: because the death of Christ is the reconciliation of the world.

VERS. 40.-- For as Jonas was. Jonas, that is, one grieving, signifies him who bore our griefs. Or a dove: the fish that devoured him in the deep is the death which he suffered in the world. As he was cast out upon the dry land, so Christ rose again into glory.

Three days. After the manner of the ancients, who reckoned the day together with 128Cthe night preceding. Take the part of the day on which he was buried, together with the night gone before, for a night and a day, that is, for a whole day, by synecdoche. The night and the day of the sabbath entire. The Lord's night with the same day dawning, the part for the whole, and so thou hast three days and three nights. The first days are reckoned on account of man's coming fall from light into night. These on account of man's restoration, from darkness to light.

Mystically. Three days, three times, before the law, under the law, under grace. Three nights, the three dead whom the Lord raised up.

VERS. 41.-- The men of Ninive. And the sense is: Jonas in a few days and without signs preached to an unbelieving nation, and prevailed: I over a long time, and to the people 128Dof God, and with very many signs, preach in vain. They are so much the more unworthy of pardon who are unfaithful though they have the law, by how much there is more faith in those who have not known the law. Ninive, comely: it signifies the Gentile world, which Christ loved when it was foul, that he might make it fair. In the Ninivites and the queen of the South the faith of the Church is signified, which is reconciled to God no less by repentance for folly committed than by diligence in learning wisdom. For there are two parts of the Church, that which knows not how to sin, and that which ceases from sinning, for repentance abolishes sin, wisdom guards against it.

VERS. 43.-- But when, etc. As if he should say: You are not like the Ninivites or the queen of the South: because when I preached repentance you did not repent, and when I 129Ataught wisdom you did not learn. But you are like the man from whom the devil, being shut out, enters in again.

There is a difference between my works, who cleanse the things that are polluted, and Satan's, who more grievously defiles the things that have been cleansed.

He walketh through places. He explores the hearts of the faithful, cleansed from the softness of fluid thought, whether he can fix any steps there; and because he cannot, he returns to the damp places.

VERS. 44.-- I will return into my house. He sleeps under the shadow, in the covert of the reed, and in damp places. The dark shadow is the conscience: the reed, bright without and empty within, is the dissembler: the damp place is the wanton and soft mind.

VERS. 45.-- Seven other spirits. The seven vices, contrary to the seven spiritual virtues. More wicked. 129BBecause he not only has vices, but also counterfeits good things. The more wicked, by so much the more crafty. Seven, because so many were the graces appointed with Christ.

Seven vices, seven demons contrary to the seven spirits, to the spirit of wisdom and of understanding, etc.

So shall it be, etc. What he said of one single case, this comes to pass in this whole nation. The unclean Spirit went out from the Jews when they received the law. He walked to the Gentiles, and when these afterwards believed the Lord, finding no place in them he said: I will return to the Jews, who stand empty of the protection of God and of the angels, cleansed by rebukes and chastisements, adorned with superfluous observances. Seven are added, because they that blaspheme Jesus are possessed by a far greater number of demons than they were possessed by in Egypt. Against the seven spirits 129Cof the virtues is the number of the vices.

VERS. 46.-- Behold his mother. (RAB.) Mystically. The mother and the brethren are the people of the Jews, who, while Jesus teaches within, cannot enter in, because his words spiritually, etc., as far as The brethren of the Lord are his cousins, the sons of Mary his mother's sister: who is called the mother of James the less and of Joseph, and of Jude and of Simon.

VERS. 47.-- And one said to him. Insidiously, to try whether he would prefer the flesh to the spiritual work: and therefore he feigns not to know his mother and his kinsfolk by acquaintance, but says that they are near to him by the joining of the spirit.

VERS. 48.-- Who is my mother? He does not refuse the dutiful service of his mother, but prefers the ministries of the Father: he does not 129Ddespise the brethren, but prefers the spiritual work to kinship, that we too may prefer the spirit to the flesh. Whence: He that loveth father or mother more than me, is not worthy of me (Matth. X). Behold my mother, etc. These are my mother, who beget me in the hearts of them that believe. These are the brethren, who do the works of my Father. Brethren and sister by believing, a mother by preaching.

VERS. 1.-- On that day. By this he indicates that this was done next in order, unless perhaps the day be put for the time, after the manner of Scripture. Mark keeps the same order. Luke passes to another matter, yet neither does he contradict this. (RAB.) Not only the deeds and the sayings of the Lord, but his 130Ajourneys also, etc., as far as to which the Jews did not enter in, fixed outside in the letter.

VERS. 2.-- The crowd stood. These are they who have lately come to hear, who are also set apart from the waves of the sea, and do not yet ascend with Christ, steeped in the heavenly mysteries which they desire.

VERS. 3.-- He spoke many things. Because the crowd is not of one mind but of diverse wills, he speaks to them in many parables, that according to their various pleasures they may receive diverse instructions. He that soweth. Christ himself, who sowed among men, by himself or by his own, the word of truth which he had seen with the Father. He who was speaking sacraments to the disciples went out to sow the word of God among the crowds.

VERS. 4.-- By the way side. The way is a mind trodden and dried up by the 130Bbusy passage of evil thoughts. There the seed perishes in two ways, because it is both trampled by the passing of thoughts, as Luke says, and snatched away by the birds. The demons are called birds, either because they are of a heavenly and spiritual nature, or because they fly through the air. And they came. According to Luke it was trodden down by men, because it was taken away by the crooked persuasion of the wicked. And they ate it up. Because they stole it away from the minds of men.

VERS. 5.-- Upon stony ground. Stony places seek to sprout quickly, but the root is not fixed, because the earth is not deep, that is, because there is little of saving desire within. In this exposition of the Lord we learn that things are not always set down in the same signification. For the rock here stands for hardness, the earth for softness of mind, the sun for the heat 130Cof persecution. Whereas elsewhere the sun is in a good sense: The just shall shine as the sun (Matth. XIII), and the rock in a foundation, for the strength of faith, and the earth for earthly thoughts. The depth of earth. The depth of earth is the uprightness of a mind schooled in heavenly disciplines and proved in temptations.

VERS. 8.-- Sixtyfold. Because in the number six the adornment of the world was completed, by this good working is signified.

VERS. 9.-- He that hath ears to hear. As often as this admonition is interposed in the Gospel or in the Apocalypse of John, it is intimated that what is said is mystical.

VERS. 10.-- And the disciples coming, etc. How do the disciples come to him, when the Lord was sitting in the boat? But perhaps it is to be understood that they had some while before gone up into the boat 130Dwith him: and standing there they ask.

VERS. 11.-- To you it is given. Mark that not only the words of the Lord, but his deeds also, are parables: that is, signs of mystical things, which many that are without did not understand.

VERS. 12.-- For he that hath. That is, to the apostles, who have faith, if they have anything less of the virtues, it is granted; from the Jews, who do not believe in the Son of God, even if they have anything of good by nature, it is taken away. For they can understand nothing wisely who have not the head of wisdom. It shall be taken away from him. He shall rejoice in no sweetness of true wisdom.

VERS. 13.-- Therefore in parables. It is said that they were blinded for this reason, and that the Lord's sentences were hidden from them by parables 131A, that afterwards they might be more wholesomely converted. For because they did not understand the things obscurely spoken, therefore they did not believe in him, and so they crucified him, and so, after the resurrection, being terrified by miracles, they were pricked with the guilt of a greater crime. Whence, having received pardon, they burn with a fuller love. But John states this passage thus: Therefore they could not believe, because Isaias said again: He hath blinded Excaevavit their eyes, that they should not see (Joan. XI). Where he plainly says that the blinding was not brought about that, admonished by it and grieving that they did not understand, they might at some time be converted: for they could not do this unless they believed; but rather that they were blinded for this reason, that they should not believe, which they deserved by their other sins. Seeing they see not. As a covetous man has many riches and none, because they are useless to him.

131BVERS. 14.-- With hearing you shall hear. These things were prophesied of the crowds, because they stand on the shore, and do not deserve to hear the discourse of the Lord.

VERS. 15.-- Their eyes. That is, they themselves were the cause to themselves that God should close their eyes.

Lest at any time. That is, therefore, because they would not open their eyes and ears, they did not deserve to be converted at any time: which nevertheless was done mercifully for them.

VERS. 16.-- Blessed. Truly blessed, because they deserved to see and hear even in the present that which none of the former men, of however great merit, deserved, however much he desired it.

VERS. 17.-- And the just. Luke calls the just kings, because they rule their own motions well

VERS. 18.-- Hear you therefore. He expounds the first parable 131C, that they may attend to the same in the rest. He expounds it not according to the several words, but the sum of the meaning.

(AUG. sup. Gen.) Accordingly, what the evangelist related (was also done), namely that the Lord had spoken such things. But of his own, etc., as far as for that a narrator of things past wrote, this only a foreteller of things to come.

VERS. 20.-- Upon stony ground. They are sown upon the rock and among thorns who receive well: but either adversity by terrifying, or prosperity by flattering, holds them back from bringing to perfection. To riches is joined the anxiety of keeping them, which afflicts, and pleasure, which makes a man run to waste.

VERS. 22.-- The deceitfulness of riches. (CHRYSOST.) The things we have heard are choked by thorns, not indeed by the fault of the thorns themselves, but of him who them, etc., as far as 131Dfor there are in riches two vices opposed to one another, one which kindles anxiety and darkens with cares: the other which makes men softer with delights.

VERS. 23.-- Some a hundredfold. (RAB.) There are three differences in the good earth, as there were in the bad. For thirty is referred to marriage. Sixty to, etc., as far as the thirtyfold of the married, because this is the age of them that do battle, and to these the conflict is greater, lest they be overcome by lust.

VERS. 24.-- Another parable. As a rich householder refreshes those he has invited with diverse foods, that each one might take various nourishments according to the nature of his own stomach. Whence he also said another parable and not the other, that more may be understood to follow. This parable 132Ais set forth, and, the crowds being dismissed, it is expounded at home to the disciples who ask. And here he teaches good will, and caution, and patience, and discretion, and long-suffering, and justice.

VERS. 25.-- Men. Those who are appointed over others in the Church for their protection and keeping: or when the apostles shall receive the sleep of death.

VERS. 28.-- Wilt thou that we go. When a spiritual man hears that this is from the devil, who avails nothing against the will of God, a will may arise in him to take such men out of the world, if he should have the power. But he consults the justice of God, whether he ought to do it, and whether God wills this to be the office of men. But the Truth answers: that a man does not know in this life what he will be who now errs, and what his error confers upon the good: and 132Bthat they are therefore not to be taken away, lest perhaps they be slain who perhaps are yet to be [good]: or lest it hurt the good, to whom they are profitable, etc. But that this is then done seasonably, when there is no longer a time for changing one's life and for profiting others: and then, he says, it is done not by men, but by angels.

VERS. 29.-- And he said: No, etc. Behold patience. For he did not blaze out into anger when the grievance was heard, nor did he wish to avenge himself at once; so let us also, when injured, bear it patiently.

Lest perhaps. Here place is given to repentance, and we are admonished not to cut off quickly: because he who errs today will perhaps tomorrow defend the truth. If therefore he were plucked up now, the wheat that was to be would be rooted out. Or it is necessary that the evil be mingled with the good, by whom they may be exercised. Or by comparison with whom they may strive toward what is better; and when these are taken away, 132Cthe height of charity withers, which is to be rooted out.

There the evil are to be borne patiently, where some are found by whom the good are helped.

(AUG.) A multitude is not to be excommunicated, nor the prince of the people.

VERS. 30.-- Suffer. This seems contrary to that word of the Apostle: Put away the evil one from among you (I Cor. V). But as between the cockle and the wheat, so long as it is in the blade, there is little difference: so the Lord admonishes us not to judge concerning a doubtful thing, which the Lord in the day of judgment will condemn not by suspicion, but manifestly.

In suffering let us meditate justice: in judging let us not neglect justice.

And in the time. He who has borne long-sufferingly, by justice 132Drepays what is deserved: for the virtues are distinct, but not contrary. And bind ye. In this life there is no binding, otherwise so many would not come to their senses out of error.

VERS. 31.-- The kingdom is like, etc. The kingdom of heaven is the preaching of the Gospel, concerning which elsewhere: The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruit thereof (Matth. XXI). Or the knowledge of the Scriptures. To a grain of mustard seed. It is compared to a grain of mustard seed for the fervour of faith, because it is said to drive out poisons, that is, all the doctrines of depravity. In the grain of mustard seed the humility of the Lord's incarnation may be understood. Which being received, a man put it in his garden, because Joseph, receiving the body of the crucified Saviour, buried it in a garden. It spread out branches in which the birds of the air shall rest, 133Abecause he scattered preachers throughout the world, in whose words and consolations the faithful might take breath from the weariness of this life.

VERS. 32.-- But when it is grown up. In the whole world, or in the mind of each: because no one is perfect on a sudden. It grew and became a tree, because he rose again and ascended into heaven. Or it shall have grown, that is, it shall have become known to the minds of men how great its power is. The rest appear as herbs, which grow quickly and fall: not living, but withered: that becomes not an herb, but a tree, where there are leaves with fruit, and in its diverse meanings spiritual men rest.

Than herbs, and becometh a tree. That is, than the doctrines of the philosophers, which grow quickly and fall, promising nothing that has life.

133BVERS. 33.-- In three measures of meal. That spirit, soul and body, brought into one, may not disagree among themselves. Or the three powers of the soul are brought into one, that in reason we may possess prudence, in anger the hatred of vices, in desire the longing for virtues. Or, the woman, the Church, mixes the faith of men in three measures of meal, in the belief of the Father and of the Son and of the Holy Spirit. And when it has been leavened into one, it leads us not to a threefold God, but to the knowledge of one deity, because the nature is not diverse in the several persons.

Until it was leavened. So long ought charity, hidden in the mind, to grow, until it change the whole mind into its own perfection, so that it love or think upon nothing beside God, which is begun here, and perfected in the other life.

VERS. 34.-- In parables to the crowds. Because whatsoever 133Cis there said of the army of Israel, and all the signs, are hidden sacraments.

VERS. 44.-- To a treasure hidden in a field. By the treasure may be understood the word of God, which is hidden in the flesh of Christ. Or the Scripture, in which the knowledge of the Saviour is laid up. Or the two Testaments in the Church, for the understanding of which all things are renounced, that they may be learned in leisure.

The kingdom of heaven is likened to earthly things, that through things known the mind may rise to things unknown, and love them.

He hideth it, and for joy thereof. That it may be kept safe from malignant spirits and from the praises of men. Let the work be so in public, that the intention remain hidden.

VERS. 45.-- To a merchant. The blessedness of which we were stripped by the fault of the first man, we ought all to trade with, by understanding 133Drightly and working well. Good pearls. The good pearls are the law and the prophets. The one precious pearl is the knowledge of the Saviour, for which a man, like Paul, renounced all the mysteries and observances of the law.

VERS. 46.-- But having found. That is, Christ, who is over all men, or the spiritual precept of love. Or the Word understood, which was with God, the shell of the flesh being pierced through. Or the sweetness of the heavenly life, in comparison with which all things grow cheap.

VERS. 47.-- To a net cast. The prophecy of Jeremias is fulfilled: Behold I send to you many fishers (Jer. XVI) [Vulg. Jr 16:16 Ecce ego mittam piscatores multos, "Behold I will send many fishers"; the verb is future, and there is no "to you"]. After Peter and Andrew, James and John had heard: Follow me, I will make you fishers of men: [Vulg. Mt 4:19 Venite post me, et faciam vos fieri piscatores hominum, "Come ye after me, and I will make you to be fishers of men"] they wove themselves a net out of the Old 134Aand the New Testament, and cast it into the sea of the world; which is drawn even to this day, and is stretched among the waves: taking whatsoever falls in, good and bad, whom it draws to the shore, that is, to the end of the world, that then the division may be made. Whence follows: So shall it be at the consummation of the world, etc. To a net is compared the Church, or the preaching of the Gospel, which draws from the waves of the world to heaven.

VERS. 48.-- And by the shore. The shore is the end of the world, in which the good shall be sent to heaven, the bad to darkness: for in the present they were mingled together.

VERS. 52.-- Therefore every Scribe instructed, etc. Because you understand the mysteries which I reveal to you: therefore I will make you preachers, and you shall be like me, who out of the treasure of my knowledge bring forth new things and old, that you 134Bmay do likewise.

The apostles are the scribes and notaries of Christ, marking his words upon the tablets of the heart, and they are strong in the riches of a householder, bringing forth out of the treasure of their doctrines new things and old, because whatsoever is preached in the Gospel they confirm by the voices of the law and of the prophets.

VERS. 54.-- So that they wondered. A great blindness, him whom by words and deeds they recognize to be Christ, they despise on account of their acquaintance with his family.

VERS. 55.-- The carpenter's son. Not without cause did he will to be called the carpenter's son, not of him whom they suppose, but of the maker of all things. But the Jews, ignorant of this sacrament, despise the works of the divine power by looking upon his fleshly lineage. For they do not consider his present works, but remember his frail infancy.

134CVERS. 57.-- A prophet. Christ is called a prophet. Whence Moses says: The Lord shall raise up to you a prophet out of your seed (Deut. XVIII) [Vulg. Dt 18:15 Prophetam de gente tua et de fratribus tuis, sicut me, suscitabit tibi Dominus Deus tuus, "A prophet of thy nation and of thy brethren, like unto me, shall the Lord thy God raise up unto thee"]. In his own country. That is, among the people of the Jews: but he does greater things among the Gentiles.

VERS. 58.-- And he did not. He did some miracles, but not many, lest he should condemn the unbelieving. Or, being despised, he does few, lest they be wholly excusable, but he does greater things among the Gentiles.

VERS. 1.-- At that time Herod heard. But Luke thus: And Herod the tetrarch heard (Luc. IX), etc. What therefore he says: This is John (Joan. IV). Either he said it after his hesitation, being confirmed by the opinion of certain men, or being still in doubt: for these words admit of either.

134DVERS. 2.-- And he said. Mark the envy of the Jews. Here a foreigner says that John has risen again, who wrought no sign. They contend that Jesus, approved by so many miracles, has not risen again. And therefore. For they perceived that the saints, rising again from the dead, are to be of greater power than when weighed down with frail flesh.

VERS. 3.-- For Herod. Because he spoke of the opinion of the resurrection when he had said nothing of the death, he turns back and relates how and why he died. This Herod and Philip were brothers, sons of that Herod under whom the Lord fled into Egypt. Herodias his brother's wife. Herodias was the daughter of king Aretas, whom her own father took away from Philip, and, to Philip's grief, gave to Herod his enemy.

VERS. 4.-- It is not lawful. Herod perhaps held the law of the Jews 135A, and therefore John forbade him the adultery.

VERS. 5.-- He feared the people. He feared the people, but love prevailed, for which he even set God behind. The fear of God corrects; the fear of men puts off, but does not take away the will: whence it also makes the more eager for the crime those whom for a time it holds back from the crime.

VERS. 7.-- With an oath. Perhaps he swore to this end, that he might prepare an occasion by which he should seem to do unwillingly what he was doing of his own accord. For he would not have fulfilled this concerning anyone he loved, which he fulfilled concerning the prophet: which he would have done even before, if he could have done it excusably.

(BEDA.) If it should happen that we have perhaps sworn something incautiously, etc., as far as nor did he grieve that he had contracted any fault to himself by such perjury.

135B(ISID.) An oath is not to be kept whereby an evil is incautiously promised, as if, etc., as far as for it is more tolerable not to fulfil an oath than to remain in defilement.

VERS. 9.-- Being made sorrowful Constristatus. As it seemed to those that sat at meat. For such was the sorrow of Herod as was, namely, the repentance of Pharaoh.

VERS. 10.-- And he beheaded. John was made less by the head, Christ was lifted up on the cross: because the fame of the one decreased, that of the other increased; whence: He must increase, but I must decrease (Joan. III). In the severed head of John it is shown that the Jews had lost Christ (who is the head of all the prophets).

Morally. The death of John signifies the end of the law, which being ended, one deservedly passes over to Christ, who is the end 135Cof the law unto justice to everyone that believeth.

VERS. 13.-- And when Jesus had heard it. After among the Jews the law and the prophet lose their head and their voice: Jesus passes over to the desert place of the Church, which before had no husband. He withdrew. He did not flee out of fear, but he withdrew, sparing his enemies, lest they should join murder to murder, giving an example of rashness to be shunned. Or he withdrew, that he might prove the faith of them that believe; whence: And when the crowds had heard, etc. On foot. By their own labour, that they might show the ardour of their mind. They leave the cities, that is, their former ways of life. They have the will, but not the strength to arrive. Therefore Jesus goes out to meet them, and having pity heals them, that a full faith may have its reward at once. Behold how greatly he is delighted with the devotion of them that believe.

VERS. 15.-- And when it was evening, etc. Jesus withdraws 135Dfrom Judea, goes into the desert, the crowds follow, whom he meets and heals. This not in the morning or at midday, but in the evening, when the sun of justice had set and the end of the world had drawn near.

His disciples. Carnal, and ignorant of the coming miracle of the refreshment, to whom it had been said: Go ye not into the way of the Gentiles (Matth. X).

Mystically. The Jews disdain that the Gentiles should be received, and they murmur: whose voice Isaias uses (Isa. XL): Behold the nations are as a drop of a bucket. Again: All nations are as though they were not, but they are before him. [Vulg. Is 40:17 sic sunt coram eo, "so are they before him"] But the Lord determined to refresh them by the apostles; whence he subjoins: But Jesus, etc.

Send away the crowds. It is long that she has followed idols, and therefore she is not to be fed by us with the bread of the word of God.

136AVERS. 16.-- Give ye them. He provokes them to give, that, when they testify that they have nothing, the greatness of the sign may be the better known; wherein he also hints that by them the hungry hearts are to be fed.

VERS. 17.-- Five loaves and two fishes. By the five loaves and the two fishes the whole Old Testament is signified. By the five loaves, the five books of Moses, which are well of barley, which is the food of beasts of burden, for to the untaught things rough and coarse must be given. For the sensual man perceiveth not the things that are of the spirit of God (I Cor. I) [Vulg. 1 Cor 2:14 Animalis autem homo, "But the sensual man"]. Within, nevertheless, lies hidden the marrow of a most sweet meaning. By the two fishes, the prophets and the psalms: whence also after the resurrection he says: The things that are written in the law and in very many prophets concerning me (Luc. XXIV) [Vulg. Lc 24:44 in lege Moysi, et prophetis, et Psalmis de me, "in the law of Moses, and the prophets, and the psalms concerning me"; the gloss's own point is the psalms].

VERS. 19.-- Having taken the five, etc. He took five 136Bloaves, he did not create new ones, because coming in the flesh he preached no other things than those which had been foretold, and fulfilled them in deed. He blessed. When, opening their understanding that they might understand the Scriptures, he multiplied them by the gift of an inward sweetness. He broke, when he brought forth the mysteries of the law into the midst.

VERS. 20.-- The fragments. The more secret things, which cannot be grasped by the untaught, are not to be held negligently, but are to be diligently sought out by the twelve apostles, who are signified by the twelve baskets, and by their successors. With baskets servile works are carried on. And the weak things of the world hath God chosen, that he may confound the strong (I Cor. I).

VERS. 21.-- Besides women and children. The frail sex and the lesser age are unworthy of the number. It signifies those weak in faith, not yet fit for battle.

VERS. 22. And immediately he compelled, etc. (RAB.) Who, 136Cas John says, were about to come to make him king (Joan. VI), who had seen the miracle of the loaves, etc., as far as let us pray for them, lest they soften us.

VERS. 23.-- He went up. He fed the crowd as God, he went up to pray as man. Not as one not having all things in his power, but that he might fulfil the form of a man. In this there is a duty of piety; there follows a notable miracle of power. And when it was evening. Rightly is this storm said to be in the evening, because while the Church is in tribulation, she is said to be as it were in the night, and the sun of justice seems to have hidden himself.

VERS. 24.-- But the boat. The ship in the midst of the sea, Jesus alone on the land: because sometimes the Church is so, not only afflicted but also defiled, that she seems utterly forsaken by God: but God does not 136Dforsake her. Whence Mark says: He saw them labouring in rowing (Marc. VI) [Vulg. Mc 6:48 videns eos laborantes in remigando, "seeing them labouring in rowing"]. Though not present, and though he defers, yet he sees and strengthens.

VERS. 25.-- And in the fourth. [Vulg. Mt 14:25 Quarta enim vigilia noctis, "For in the fourth watch of the night"] They are in peril the whole night, because when a man considers himself, he finds nothing but the darkness of straits and the surgings of enemies.

He came to them. Mark says: Willing to pass by them, for whose deliverance nevertheless he came. Which happens so that, being troubled for an hour but soon delivered, they may wonder the more, and give thanks; which same thing often happens in the passions of the saints.

VERS. 26.-- And seeing him, etc. Because it often happens that when some sudden abatement of a long tribulation arises, it is not straightway believed to be a true deliverance. And therefore, the former dread remaining intense 137A, prayer is directed toward deliverance.

VERS. 27.-- It is I, fear ye not. He does not add who, because from the voice known to them they could recognize him. Or because he himself is he who said: He who is hath sent me to you (Exod. III).

VERS. 28.-- Lord, if it be thou. If thou art that deliverer, bid me come to the imitation of thee by overcoming pressures.

VERS. 29.-- And going down. Despairing of human help, he treads down pressures with his mind, that he may be conformed to Jesus. He walked, etc. Behold, a man walks upon the waters. Doubt not therefore that Christ is a true body, because he walked upon the waters.

He made him walk upon the sea, that he might show the divine 137Bpower. He makes him sink, lest he forget his infirmity, lest he think himself equal to God, and lest he grow proud.

VERS. 30.-- And when he had begun, etc. He is left a little to temptation, that faith may be increased; for as he believed that by his command he could be upheld upon the waves, so, while he sinks, that he could be saved by his power.

VERS. 32.-- The wind ceased. In whomsoever God is present by grace, straightway all wars grow quiet.

VERS. 33.-- And they adored him, etc. The sign being seen, they confess him the Son of God: why then should Arius bring it about that he is a creature?

VERS. 34.-- Into the land of Genesar. Allegorically. Genesar is interpreted the garden of princes. By the type therefore of the apostles and of the ship, it is to be understood that the Church, delivered from persecutions, is led by the Lord 137Cto the shore, that is, to rest, where the inheritance of paradise and the gladness of the first robe shall be restored.

VERS. 36.-- The hem of his garment, etc. That is, the least commandment, or the flesh by which we come to the word of God, and he who touches him by believing is healed of every disease of impiety.

VERS. 1.-- Then they drew near. The men of Genesar, being less learned, believe, but those who seem wise come for a fight.

(CHRYSOST.) Then, he says, that is, when he had wrought countless signs, when, etc., as far as that he might show how great their malice was.

VERS. 2.-- For they wash not. Within they reprove nothing, 137Dwho within are polluted with spite. In vain indeed do they keep their washings, who neglect to wash away the filth of their own hearts and bodies.

VERS. 3.-- Why do you also transgress. If you despise the commandments of God for the sake of the traditions of men, why do you reprove the disciples, who let go the commandments of men that they may keep the decrees of God?

VERS. 4.-- Honour father. (HIER.) Honour, in the Scriptures, is not so much in salutations and in the paying of courtesies, as, etc., as far as that sons should honour their parents also in the ministering of the necessaries of life.

VERS. 5.-- But you say, etc. But your tradition is contrary. You compel sons to say this to their parents: 138AWhat I was to have offered to God I spend upon food for thee, and it profits thee, O father, that he should be afraid to eat what has been consecrated. Or: what I offer to God profits thee thyself. Whosoever shall say. That is, he will be worthy of eternal life. Or shall say, that is, to say it will profit. It shall profit. As if he said: No, nay, thou wouldst be sacrilegious if thou didst take it, because I have vowed it to God, Or it shall profit thee: if I shall have given it to God.

VERS. 7.-- Well hath he prophesied, etc. In the spirit, the dissembling of the Jews, that in guile they would fight against the Gospel.

VERS. 8.-- He honoureth me with the lips. Master, we know that thou art true (Marc. XII). Or, by commending outward cleanness — the inward, and that which is true, is not in them.

138BVERS. 11.-- Not that which entereth in. There is nothing outside a man that defiles him within, nor meat offered to idols in this, that it is God's creature; by one word every superstition of observances is struck down, when religion is thought to lie in distinguishing foods.

VERS. 12.-- Then the disciples, drawing near. Great is the Pharisees' religion in the matter of foods, who on hearing this word were scandalized, that is, were indignant. They were scandalized. Σκάνδαλον in Greek, we can say a stumbling-block, or a ruin, or the striking of the foot. Whence: He that shall scandalize anyone, that is, shall have given occasion of ruin.

VERS. 14.-- Let them alone, etc. Leave them to their own judgment, because they are past recall. Whence Paul: A man that is a heretic, after the first and second correction, avoid 138C(Tit. III). [Vulg. Tit 3:10 post unam et secundam correptionem, "after one and a second rebuke"]

VERS. 15.-- Expound. What was said plainly, the apostles think was said in a parable. He is a faulty hearer who wishes to understand either obscure things plainly, or things plainly said obscurely.

VERS. 19.-- Out of the heart, etc. For they are not sent in by the devil, but are born of a man's own will. For the devil is an inciter, not an author, since neither does he know inward things save through outward bearing and gesture.

VERS. 20.-- With unwashen hands. The spiritual sayings of the prophets, concerning the chastening of the heart and of the body, such as these: Be washed, be clean (Isa. I). The Pharisees took them carnally, of the body alone, which it is vain to do.

VERS. 21.-- And going out, etc. The slanderers being left behind, 138Dwithin the borders of Tyre and Sidon, that he might set the daughter free, and by the faith of a Gentile woman convict the perfidy of the Scribes. "The slanderers being left behind" signifies that after the resurrection he would leave behind the perfidy of the Jews, and would go by his preaching to the Gentiles.

VERS. 22.-- She cried out, etc. By faith she cries out, whence, she knows how to call him Son of David, confessing the incarnation of Christ. She prays for her daughter, that is, for her own people not yet believing, that they may be loosed from that very deceit of the devil. Or, the daughter is the soul or the conscience of anyone within the Church that has been made over to the devil, for which mother Church prays, or the man himself for his defiled conscience.

VERS. 23.-- Who answered not. Not out of pride, but lest he should be contrary to his own saying: Into the way of the Gentiles 139Ago ye not (Matth. X). Whence he avoids the slander of the Jews, but the salvation of the Gentiles is reserved for the time of the passion and the resurrection.

VERS. 24.-- I was not sent. As if he said: First I must fulfil the sacrament of my coming among the Jews, and so bring in other sheep, and this by deferring, in the matter of the sign, the petition of this woman.

VERS. 26.-- The children's bread. The word of salvation, which is owed first to the Jews, is not good to give to dogs, or to the Gentiles, that always bark with a dog's madness.

VERS. 27.-- Yea, Lord. Under the person of the woman, the marvellous faith of the Church, and her patience, and her humility are proclaimed. Faith, because she believes that her daughter can be healed. Patience, because so often despised she persists in her prayers. 139BHumility, because she compares herself not to dogs, but to whelps.

For even the whelps. The table is Holy Scripture; the children's crumbs are the inward mysteries with which the humble are refreshed under the table: because, being humbly subject to the Scriptures, the whelps are the humble Gentiles. The little ones eat not loaves, not crusts, that is, not the surface of the letter, but the marrow.

VERS. 28.-- Great is the faith. So above, of the centurion: I have not found so great faith in Israel (Matth. VIII), who likewise (as this Canaanite woman does) prefigured the faith of the Gentiles. Great is the faith of the Gentiles, who at the hearing of the ear obey: and in God she obtains salvation for herself and for her own. That he heals the centurion's servant and the Canaanite woman's daughter without coming to them signifies that the Gentiles, 139Cto whom he did not come by his presence, were to be saved by his word.

And she was healed. Here an example is given of catechizing and baptizing infants, who can neither understand nor do anything, but are set free from the devil through the faith and confession of their parents.

VERS. 29.-- And when he had passed over. When in the daughter of the Canaanite woman he had prefigured the salvation of the Gentiles, he returns into Judaea, because when the fulness of the Gentiles shall have come in, then all Israel shall be saved. Into a mountain. The Lord on the mountain, the Word, sits on high: because in his own majesty he could not be understood.

VERS. 30.-- The blind. The blind are those who do not understand, even if they obey those who command. The deaf, those who do not obey, even if they understand.

139DVERS. 32.-- But Jesus. He calls the disciples together, that he may teach masters to share their counsels with their inferiors. Or that from his speech they may understand the greatness of the sign. I have compassion on the crowd. The crowd endures with the Lord for three days, because faithful penitents turn themselves to the Lord in deed and in word and in thought, who would faint on the way of the present life if they were left in their own conscience without the food of doctrine. In the earlier sign the kinsfolk are called to mind, and the neighbours of the five senses, and the Lord does not remember them, but the disciples do, at evening, the sun being now declined. Here the Lord says that he has compassion, and why: because they have now continued with me three days. In the whole world the third is the time in which grace is given: the first before the law, the second under the law, 140Athe third under grace, the fourth is in the world to come, where there will be day without night, toward which, as he presses on, a man is refreshed on the way.

VERS. 33.-- Loaves in the desert. The loaves are the preachers, the desert, themselves, that is, they call themselves unfruitful. As if he said: Whence have we such eloquence that we can suffice for hearers so greedy?

VERS. 36.-- And taking. That he may show that he rejoices together with us over the salvation of men, and he forms us to give thanks even for temporal things. Seven loaves. He feeds with the sevenfold Spirit, with apostolic authority joined to it, as with the savour of a few fishes, who refresh us by the example of their life or of their death. Seven loaves: the Scripture of the New Testament, in which the grace of the Holy Spirit is both revealed and given. Nor are they of barley, 140Bas above, because here the life-giving food of the soul is not (as in the law) covered over with figures, like a most clinging husk. Here there are not two fishes (as in the law two were anointed, the king and the priest), but a few, that is, the saints of the New Testament, who have been snatched from the waves of the world, and endure the troubled sea, and refresh us by their example, lest we faint on the way.

(BEDA.) There upon the grass, that the desires of the flesh may be pressed down, here upon the ground, where the world itself also, etc., as far as both refreshments were celebrated on a mountain, because the Scripture of both Testaments enjoins the height of the heavenly precepts and of the rewards: both proclaim the height of Christ.

And that which was left over. The higher mysteries which the common crowd does not grasp, the apostles take up and fill 140Cseven baskets, that is, the hearts of the perfect, enlightened for understanding by the sevenfold grace of the Spirit. Seven baskets. Baskets are wont to be woven of rush and of palm leaves, and they signify the saints, who set the root of the heart in the very fountain of life, lest they wither, as the rush in the water: and they keep the palm of the eternal reward in their heart.

VERS. 39.-- And having sent away the crowd. Here he teaches that preachers, when the word has been ministered to the crowd, ought themselves to be refreshed within the chamber of the heart with the fruits of the virtues. Into the coasts. Magedan, which by another name is called Dalmanutha, which is the region about Gerasa. And it is interpreted fruits or tidings, and it signifies the garden of which it is said: A garden enclosed, a fountain sealed, where the fruits of the virtues grow. And there the name of the Lord is announced.

• 140D

VERS. 1.-- And they came, etc. That he would show a sign from heaven, etc. That he who fed many with few things should rain down manna wherewith to refresh all. Whence John, after the eating of the loaves: What sign dost thou do, that we may see and believe thee? what dost thou work? Our fathers did eat manna in the desert (Joan. VI). They asked by way of tempting, that after the manner of Elias he should send fire from on high, or in the likeness of Samuel should make the thunders roar in the summer season, as though they could not have slandered those things too, and said that they had come to pass from the hidden and various affections of the air.

VERS. 2.-- When it is evening. He rebukes them, because from the order of the elements they distinguish the days, but the signs of the times 141Athey do not know, since the whole law and the prophets signify the tokens of his coming out of the wonder of the works that he was to do.

VERS. 3.-- For it is red. The apostles suffer after the resurrection, by whom you can know that I shall judge in time to come, because when I do not spare my own good ones but that they suffer, I shall not spare others in time to come.

VERS. 4.-- Signs. Things belonging to the time of grace, foretold by the prophets, cannot make you believe concerning my coming. But the signs. He spoke of the signs of the times concerning his own coming or his passion, to which a rosy sky at evening is like. And likewise concerning the tribulation before the coming that is to be, to which a rosy sky with gloom is like. It shall not be given him. But it is given to the faithful from heaven, when, the apostles looking on, he ascended into heaven, 141Band sent the Holy Spirit.

VERS. 5.-- They forgot to take bread. How do they not have loaves, who but now, the baskets being filled, went up into the boat, and as they sail hear that they are to beware of the leaven of the Pharisees. But nevertheless the Scripture says that they forgot to take loaves with them, being caught by the sweetness of the one true and inward bread (who was with them), judging that they cared little about the care of the body and about necessaries, since even natural refreshment itself had passed from their mind.

VERS. 6.-- Of the leaven. Leaven is perverse doctrine, which even in small quantity corrupts the whole mass, and draws it into its own savour.

VERS. 8.-- Why do you think. Why do you think that I spoke of earthly loaves, about which you need not be in doubt, since out of so few I made so many 141Cleavings abound?

VERS. 11.-- Beware of the leaven of the Pharisees. Of superstitious doctrine, which after the manner of leaven feigns that it has the substance of true bread. By this he hints what the five loaves or the seven signify. For if by leaven he means heretical teachings, the loaves are true doctrine.

VERS. 13.-- Into the parts of Caesarea Philippi. This is the place where the Jordan rises at the foot of Lebanon, out of Jor and Dan, two springs. That men say he is. They are men who speak of the Son of man: for they are gods who understand the Godhead. The Son of man? The Lord professes of himself the lowliness of his humanity, while the disciples understand his Godhead.

VERS. 14.-- Some, John the Baptist. So they could 141Derr about Elias or about the rest of the others, as Herod erred about John when he said: John, whom I beheaded, is risen from the dead: and therefore mighty works are wrought in him (Marc. VI) [Vulg. Mc 6:16 Quem ego decollavi Joannem, hic a mortuis resurrexit, "John, whom I beheaded, he is risen again from the dead", and the clause about the mighty works belongs to Mc 6:14, et propterea virtutes operantur in illo]. Therefore he wills that their errors be set forth, so that, these being driven off, the disciples may bring forth the truth, not out of the opinion of the common people, but out of the Lord's revelation.

VERS. 17.-- Simon Peter answering. Therefore one answers, and to one answer is made on behalf of all, that unity may be kept in all. Of the living God. For a distinction from the false gods, which the Gentiles set up for themselves either out of dead men or out of sensible matter.

Barjona. Well is he the son of the dove, because he followed the Lord with a devout simplicity, or because he was full of spiritual grace. He is called the son of the Holy Spirit, 142Awho was shown in the dove, by him whom he had called the Son of the living God, and to the son of the dove the Father reveals, because the operation of the Father and of the Son with the Holy Spirit is one. He reveals, I say, the mystery of faith, because flesh and blood could not reveal it, that is, men puffed up with carnal wisdom, who are not sons of the dove, and therefore strangers to the wisdom of the Spirit; of whom above: Others John the Baptist, and others Elias, etc.

VERS. 18.-- Thou art. I do not say, thou shalt be called, but thou art Peter, for the strength of thy faith and the constancy of thy confession. Peter. From me, the Rock, yet so that I keep for myself the dignity of the foundation: thou shalt set clean stones upon me, and shalt cast away the leprous.

Just as light and the other names, as: You are the salt of the earth, were allotted to the apostles by the Lord, so to Simon he gave from 142Bhimself the name of Peter.

And the gates. The gates of hell are sins, threats, blandishments, heresies, by which the weak rush into death, who are to be believed to have built the house of their profession not truly upon the rock, but upon the sand, that is, not to follow Christ with a simple and true intention, but to have put forward the habit for some earthly cause. For he who receives the faith of Christ in the inmost love of the heart easily overcomes whatever assails him from without.

VERS. 19.-- And whatsoever thou shalt bind. That is, whomsoever thou shalt have adjudged to eternal punishments as persisting in his sins, or whomsoever thou shalt have absolved as humble and truly penitent, so shall it be also in heaven.

And whatsoever thou shalt bind upon earth. (HIER.) The other apostles have 142Cindeed the same judicial power, to whom after the resurrection he says: Receive ye the Holy Spirit (Joan. XX), etc., as far as whence in Leviticus the lepers are bidden to show themselves to the priests, whom the priests do not make lepers, but discern who are clean or unclean, so also here.

VERS. 20.-- That they should tell no man, etc. Above he commands them to preach his coming, here that they should not say that he is Jesus. But it is one thing to preach Christ, which is a common name of dignity: another to preach Jesus, which is the Saviour's own name. As if he said: It does not profit that my majesty be publicly preached to the peoples, who are to see me suffer many things, which will be lawful only then, when the resurrection shall have shown the power of the Godhead. Jesus Christ. The Saviour: lest they should be scandalized in him whom a little 142Dafter they are to see spat upon and crucified.

VERS. 21.-- From that time, etc. Behold the reason why the preaching was forbidden, as if he said: Preach me then, when I shall have suffered these things, because before that it does not profit.

VERS. 22.-- Far be it. Peter does not wish his own confession to be destroyed, nor does he think that the Son of God can be slain.

VERS. 23.-- Go. Above: all those glorious things were promised for the future, not given in the present. I will build my Church, and to thee I will give the keys, etc. Which if he had given at once, error would never afterwards have found place in him. Because thou savourest not. It does not please thee that I should redeem the world by my death, which is the will of the Father: but thou savourest these things carnally.

143AVERS. 24.-- If any man will. The passion and the resurrection having been foretold to the apostles, he exhorts both them and the crowds to follow. Let him deny himself. That which is by oldness, that he may take hold of that which is beyond himself. Vices being removed, let virtue follow: let him take up his cross, and follow me. That which was by oldness, he had denied who said: But I myself live, now not I. [Vulg. Gal 2:20 Vivo autem, jam non ego, without the emphatic ego Migne adds after Vivo autem] But that which was beyond himself he had begun: yet Christ liveth in me (Gal. II). Let him take up his cross. That is: the cross is taken up either when the body is afflicted through abstinence, or when the mind is afflicted through compassion for one's neighbour. Paul had the cross of abstinence when he said (II Cor. XI): I chastise my body and bring it into subjection. And the cross of compassion too, when he says: Who is weak, and I am not weak?

143BVERS. 26.-- For what doth it profit. The Church has a time of persecution: it has also a time of peace. These times he designates in his precepts. For in the time of persecution the soul must be laid down, and in the time of peace earthly desires must be broken.

Or what, etc. Let neither gains, nor fear, nor anything else draw a man back from salvation: because what exchange shall a man give, etc. I will take the chalice of salvation, and I will call upon the name of the Lord (Psal. CXV). Or: a man will be able to give nothing earthly for a soul that is lost.

VERS. 27.-- For the Son. Nor let it seem hard to suffer this: Because the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us (Rom. VIII).

VERS. 28.-- There are some. Because the apostles were untaught, there is promised them even in the present life some 143Cconsolation, that they may believe the more surely concerning the life to come. In the kingdom. In the kingdom of eternal blessedness, or by showing his power in the Church that now is.

VERS. 1.-- And after days, etc. Mark says the same, but Luke eight. These therefore set down the middle days, Luke adds, etc., as far as and in the world to come they shall be parted in every way, when he shall hide them in the hiding of his face from the disturbance of men.

Peter. The names of these men are fitting. Each ought to be Peter, that is, firm in faith. Then James, that is, the supplanter of vices. Then John, that is, one ascribing all things to divine grace against the pride 143Dof life, which is wont to arise out of the virtues.

VERS. 2.-- He was transfigured. The form which he had by nature he showed, not losing the flesh which he had assumed by will. But that body which he had by nature he gave to his disciples at the supper, not mortal, not corruptible. His face did shine. As a pattern of the blessedness and brightness to come, which the just shall see, the wicked being first taken away. And his garments, etc. They were made white, which they were not before, because it hath not yet appeared what we shall be, but when it shall appear, we shall be like to him. Mark says, such as a fuller upon earth cannot make. That is, God cannot in this life make them so bright, because no one is without sin. No cleanser of himself upon earth will do what God does in heaven, 144Acleansing his garment from every defilement. The fuller is a teacher of souls, or one who cleanses his own body.

VERS. 3.-- And behold. Of what sort they were, or what they spoke, Luke says: Seen in majesty, and they spoke of his decease which he was to accomplish in Jerusalem (Luc. IX), that is, his passion and resurrection. They signify the oracles, etc., as far as that if Peter, seeing the humanity glorified, is affected with so great joy that he would never wish to be parted from the sight of it, what is to be thought of those who have deserved to see the Godhead.

VERS. 5.-- As he was yet speaking. That he who sought a tabernacle may learn that in the resurrection they are to be sheltered not by the roof of houses, but by the grace of the Holy Spirit. Behold a bright cloud, etc. As when the Lord was baptized, 144Bso also when he was glorified the mystery of the holy Trinity is shown: because his glory, which in baptism we confess by believing, in the resurrection we shall praise by seeing. The Holy Spirit there in a dove, here in a bright cloud. Because he who now keeps the faith with a simple heart will then contemplate in open vision what he has believed, and will be sheltered by that grace by which he will be enlightened. And behold a voice, etc. Because he asked imprudently, he did not deserve an answer from the Lord: but the voice of the Father bears witness concerning the Son, and teaches Peter, and in him the rest, the truth. This is the Son. Moses and Elias are servants, and together with us they ought to prepare in their hearts a tabernacle for the Lord. Hear ye him. This the Father now enjoins, which Moses, giving testimony to the incarnation, foretold: He shall raise up a prophet (Deut. XVIII), etc. As if he said: 144CThis is he whom Moses promised.

VERS. 6.-- And the disciples hearing fell upon their face. For they understood, higher than their sense, the one Godhead of both. They feared, either because they knew that they had erred, or because the cloud covered them, or because they heard the voice of the Father.

VERS. 7.-- Arise, etc. Fear being driven off, doctrine is given, which while fear remained would not be heard.

VERS. 8.-- And lifting up their eyes, etc. The cloud being taken away, they see Jesus, and that Moses and Elias had vanished: because after the shadow of the law and of the prophets departed, which had covered the apostles with its veil, the true light is found in the Gospel. But only Jesus. For if Moses and Elias had remained with Jesus, the voice of the Father would seem uncertain, to which of them it had rather given testimony.

144DVERS. 9.-- Tell it to no man unless, etc. [Vulg. Mt 17:9 Nemini dixeritis visionem, "Tell the vision to no man", and Migne prints nisi where the received text has visionem] Lest the glory of the kingdom to come, being shown beforehand, should be past belief, and lest among the untaught the cross that followed should make a scandal.

VERS. 10.-- That Elias must, etc. It is the tradition of the Pharisees, according to Malachi the prophet, that Elias will come before the coming of the Saviour, and will turn back the hearts of the fathers to the sons and of the sons to the fathers, and will restore all things to their ancient state. The apostles therefore judge that this transformation of glory which they had seen is the last, and they say: If thou hast already come in glory, how does thy forerunner not appear, especially because they had seen Elias too depart.

VERS. 13.-- Then they understood, etc. From the token 145Aof his own passion, which he had often spoken of, and of his forerunner's, which they saw fulfilled.

VERS. 14.-- And when he was come. The places agree with the things, etc., as far as he comforts the weak, teaches, chastens. For he is a lunatic. Mark calls him deaf and dumb, etc., as far as that through the creature he may defame the creator.

VERS. 15.-- And I brought him, etc. He secretly accuses the disciples, whereas often the impossibility of healing comes not from the fault of those who heal, but of those who are to be healed.

VERS. 16.-- Answering. Not overcome by weariness does he who is meek break out into words, but as a physician does with a sick man who acts against his own prescriptions.

VERS. 17.-- And he rebuked. Because he was angry not with the man, but with the vice: and through one man he convicts the Jews 145Bof unbelief. Whence he adds: Bring him hither to me. And the demon went out of him. Mark says, etc., as far as than before, when it possessed him quietly.

VERS. 19.-- Because of unbelief. Behold, when we are not heard, it is no impossibility on the part of him who grants, but the fault of him who prays. For on the contrary, if your faith were as fervent as it is troubled, it would grow warm more and more. As a grain of mustard seed. He compares perfect faith to a grain of mustard seed, which is lowly in appearance and fervent in the breast: mean to those who see it, and appearing of no strength, but when bruised by pressures it shows what it has within.

VERS. 20.-- But this kind. He shows how the insolence of the devil is overcome, that we may know that all the graver things are to be overcome by fastings and prayers, and that the anger 145Cof God against us can be appeased by this remedy. But by prayer. This changeableness of carnal pleasures is not changed, etc., as far as whence it is said: Pray without ceasing (I Thess. V).

VERS. 21.-- The Son of man. He always mixes sad things with glad, that when they have come they may be borne less grievously, as things foreseen.

VERS. 22.-- And they were sorrowful. This came not from unbelief, but from love: because they cannot bear to hear anything lowly of him.

VERS. 23.-- And when they were come to Capharnaum. Through Augustus Caesar Judaea was made tributary, etc., as far as whether he pays the tribute, or gainsays Caesar.

VERS. 24.-- What is thy opinion. Before Peter 145Dcan suggest it, the Lord asks, lest the disciples be scandalized at the demand of the tribute, since they see that he knows the things that were done in his absence. The kings of the earth. Our Lord was, according to the flesh also, a king's son, born of David, and the Word of the Almighty: therefore, as a son of kings, he did not owe tribute, but for the lowliness of the flesh it becomes him to fulfil all justice.

VERS. 25.-- Then the sons are free, etc. The sons of a kingdom are free in every kingdom, then much more are the sons of that kingdom free under which all kingdoms are, in any earthly kingdom whatever.

VERS. 1.-- Who, thinkest thou, etc. From the equality of the price 146Aby which, in the paying of the tribute, he had been reckoned with the Lord, they judged that Peter was set above all the apostles. In the kingdom of heaven. Or the kingdom of God is the teaching of the Gospel, which we ought to obey simply and without any drawing back, as a child does not contradict his teachers.

VERS. 2.-- And calling to him. According to Mark, Jesus embraces the child, signifying that the humble are worthy of his embrace and of his love. A little one, etc. A little one in age, that he might show a likeness. Or he set himself in the midst, who came not to be ministered unto, but to minister. Or a little one, that is, he set the Holy Spirit in their hearts, that by humility they might shun pride.

VERS. 4.-- Whosoever therefore shall humble himself, etc. The Lord invites 146Bhis disciples, and all others, that what a child has by nature, that is, innocence and humility, this the disciples and all others may have by virtue. As this little child. He will be innocent as this little child, who does not persist in anger: Jesus [Jesus; read laesus, "when hurt"] does not remember: having seen a woman he does not desire her.

VERS. 6.-- But he that shall scandalize. Although this is said generally against all, etc., as far as we ought to take counsel, it is expedient, etc. It is expedient. Because it is much better to undergo a short punishment for a fault than to be kept for eternal torments. For God will not judge twice for the same thing.

VERS. 7.-- Woe to the man. Because he is not judged according to the profit that comes of it, but according to the outcome that he intends.

146CVERS. 8.-- And if thy hand. He taught above that we should not scandalize believers, etc., as far as that under the occasion of piety thou shouldst lie open to scandals. It is good for thee, etc. It is better to lead a solitary life than for the necessaries of the present life to lose life eternal.

VERS. 10.-- See that you despise not. Thus I enjoin upon you the severity of putting away all friendships, etc., as far as the salvation of the weak as far as you can. For their angels. Why are they not to be despised? because for them angels are daily sent. (HIER.) Great is the dignity of souls, that each one should have, from the beginning of its birth, an angel deputed to guard it. They always see, etc. They enjoy the manifest vision of God, etc., as far as they run within him who is everywhere.

VERS. 12.-- If a man have a hundred, etc. The Lord 146Dhad a hundred sheep, etc., as far as to whom, for perfection, unity is wanting. Doth he not leave, etc. (GREG.) Because he emptied himself, taking the form of a servant, etc., as far as whereas it is only so much, if the unjust man condemns what he has done amiss.

VERS. 13.-- He shall rejoice, etc. [Vulg. Mt 18:13 gaudet super eam magis, "he rejoiceth for it more": the present, where Migne prints the future Gaudebit — the gloss itself reverts to the present gaudet in its next words] The Lord rejoices more over our restoration (because he makes us rejoice the more) than over the unchangeableness of the angels. For the power and the humility of God are known to be greater in our restoration than in our creation.

VERS. 15.-- But if he shall offend against thee, etc. For if against God, it is not in our judgment. In this order we ought to shun scandals, that we hurt no one: and that we rebuke the sinner 147Awith a zeal for justice, and open the bowels of mercy to him that repents. Rebuke him, etc. He does not bid us forgive the sinner indiscriminately; but him that repents. He sins thus, who seeing his brother sin keeps silent: as does he who does not pardon the penitent. For what he said, "if he repents, forgive," he prefaced by "if he shall have sinned, rebuke." Let pardon be neither hard, nor indulgence slack.

VERS. 17.-- Tell the Church. That it may hold him in detestation, etc., as far as they are condemned, that a human sentence is confirmed by the divine sentence. As the heathen. More detestable is he who acts under the name of a believer, etc., as far as through thefts and through perjuries.

VERS. 18.-- Amen I say, etc. So far is your sentence confirmed by the divine, whether for receiving the penitent, or for casting off the obstinate.

147BVERS. 20.-- If two. Typically. Where the spirit, the soul and the body have agreed, so that there is no war between them, the flesh lusting against the spirit and the spirit against the flesh, whatsoever they ask shall be done. Because if the body wills what the spirit wills, the asking is only for good things. There am I in me. [Vulg. Mt 18:20 ibi sum in medio eorum, "there am I in the midst of them" — the words the gloss goes on to quote, ut dicat Deum in medio esse eorum] That is, every discourse calls to concord and to the peace which he so far commends that he says God is in the midst of them, because peace and charity set up their seat in the peaceable, and he affirms that by the merit of unity all things that are to be asked are to be obtained.

VERS. 23.-- Therefore is likened. That you may know that one must forgive one's fellow servants, I will show by a likeness, that if that king and lord forgave his servant, much more must a man forgive his fellow servants.

VERS. 25.-- And his wife. Him, not only the people, 147Cbut also the prelates and the subjects, together with all their household or substance, he delivered over to foreign nations for the greatness of their offences: that what they would not pay by vow, they might pay by torment. He commanded them to pay the penalties for their covetousness and their works, as for a wife and children.

VERS. 27.-- And moved with pity. The merciful Lord not only loosed the Jewish captivity, but also promised that at the coming of Christ he would give pardon of all sins, if they persisted in what they had begun. He forgave him. That is, he loosed him from the weight of carnal observances, and forgave the debt, that is, his former transgressions.

VERS. 28.-- He found one. The Gentile people he wearied, as though it were his debtor: saying that the grace of Christ was not unto salvation for them, not only by persuasions, but even by torments 147Dhe exacted carnal observances from them.

VERS. 32.-- Thou wicked servant. Often have I forgiven thee thy debts, when thou didst ask in thy straits; but being set free thou hadst no compassion, nay rather thou persecutest the prophets and the apostles, and, ungrateful and presuming upon justice, thou despisest the Gentiles, judging them unworthy of thy fellowship in Christ.

VERS. 3.-- And they came. As though he might be caught in a dilemma. If he should say: She is to be put away for any cause whatever, and another is to be married, the preacher of chastity acts against himself. If he says she is not to be put away, he acts against the teaching of Moses and of God. Therefore he tempers his answer, setting the natural law and the first sentence of God over against the second, 148Awhich was granted not by the will of God, but by the necessity of those who sin.

VERS. 4.-- And female. He does not say females, that there may be one marriage and not many, which was being sought by the putting away of former wives.

VERS. 5.-- He shall cleave to a wife. If a wife be evil in her ways, if wanton, or of any such sort whatever, willing or unwilling we must bear with her. For when we were free, we willingly subjected ourselves to servitude. If a bondwoman is put under a free man, or a bondman under a free woman, it is not reckoned a marriage after it has been found out: so also concerning kindred. And they shall be two in flesh. The reward of marriage is one flesh out of two: chastity joined to the spirit is made one spirit. It was done by the wholesome counsel of God that a man should embrace a portion of his own body 148Bin the woman, lest that should be thought different from himself which he knew to have been fashioned out of himself.

VERS. 6.-- Let not man separate. Man separates, when out of desire for a second he puts away the first: God separates (who also joins) when by consent, for the worship of God, because the time is short, we so have wives as though not having them.

VERS. 7.-- Why then did Moses, etc. (CHRYS.) Doctrine displeases sinners, etc., as far as that the interpretation of the truth be passed over in silence.

VERS. 9.-- And shall marry another, committeth adultery. And he that shall marry her that is put away. Because it could happen that someone should bring a false charge against an innocent woman, and for the sake of a second fasten a crime upon his first wife: so he bids him put away the first in such a way that while she lives he may not have a second. And lest a wife 148Cshould do the same to her husband, the same caution is enjoined, that she should not have a second husband. And because an adulteress does not fear reproach, it is said to the husband that if he marries such a one he is under the charge of adultery, the Scripture says: He that keepeth an adulteress is foolish and wicked (Prov. XVIII).

VERS. 10.-- It is not expedient. They saw the heavy burden of wives, that they are wrathful, given to drink and the like, who nevertheless must be borne with, because, when we were free, we subjected ourselves to servitude.

VERS. 12.-- For there are. There are three kinds of eunuchs, two carnal: of those who are so born, and of those who have been cut by captivity and by the pleasures of their mistresses. The third is spiritual: those who, though they could be husbands, are continent for Christ's sake. Who were made so. Among these are reckoned also those who under the appearance of religion feign 148Dchastity. He that can. It is the voice of one exhorting, not of one commanding, as though each should weigh his own strength, whether he is able to fulfil the precepts of virginity and of chastity.

VERS. 14.-- Suffer the little children. If they are to be holy, why do you forbid them to come to the Father? If evil, why do you pronounce sentence before the fault. Of such. For as to what sort they now are, that indeed is mine, in that you honour them: as to what sort they are afterwards to be, that is their own, in that you have pity on them. He does not say, of these, but, of such: that they may show that it is not age that reigns, but character: and to those who have a like innocence and simplicity he promises the reward.

VERS. 15.-- And when he had laid on. He lays hands upon little ones, when he bestows the help of grace upon the humble.

VERS. 16.-- And behold one. (BED.) He had heard 149Athat those like a little child are worthy of the kingdom, and he wishes it to be set forth more certainly, not by parables but openly, by what merits he might obtain life. (HIER.) This young man was both rich and proud. And according to another evangelist he questions him not with the intent of one learning but of one tempting.

VERS. 17.-- Why askest thou me concerning good? Because he called him a good master, and did not confess him God, or the Son of God: he says that any holy man whatever is not good in comparison with God. But Christ does not refuse the testimony of goodness, but shuts out the error of a master apart from God. He does not deny that he is a good master, but he says that no master apart from God is good. Keep the commandments. This man had asked, what shall I do? in return he does not say, learn: because God, the maker of the rational creature, had taught him: showing 149Bthat he is not good who asks about the good, but he who does what is good.

VERS. 20.-- The young man saith to him. (BED.) [Vulg. Mt 19:20 Dicit illi adolescens, and Migne prints ei where the received text has illi] This man is not to be thought (as some say) either to have tempted the Lord, or to have lied about his own life, but he confessed simply as he had lived: otherwise (as another Evangelist says) Jesus, looking into the secrets of his heart, would not be said to love him. For he loves those who keep the commandments of the law, but what is lacking there he adds for those who wish to be perfect; whence there follows: If thou wilt be perfect. All these. (HIER.) He lies. For if he loved his neighbour as himself, he would have fulfilled it in deed, and would not have been sad when he was bidden to give his own goods to the poor.

VERS. 23.-- A rich man hardly. Not the rich who remain such, but those who have ceased to be such, shall enter. Of all things it is safer 149Cneither to have nor to love riches.

VERS. 24.-- Than for a rich man. (ISID.) No rich man shall enter, that is, no one trusting in riches, as Jesus expounds it according to Mark.

VERS. 25.-- They wondered. Because they counted in the number of the rich all who love riches, even if they do not have them. For otherwise, since the crowd of the poor is greater, they would not say: Who shall be able to be saved?

VERS. 26.-- God. Who turns them from the love of earthly things to the charity of eternal things: not that the covetous and the proud enter.

VERS. 28.-- In the regeneration. There are two regenerations, the first of water and of the Holy Spirit, the second in the resurrection. So there are two adoptions and two resurrections. The Son of man. That is, when the form of a servant 149Dwhich was judged shall have exercised judicial power, you also shall be judges with me. Upon twelve seats. By the twelve seats, the whole company of those who judge. By the twelve tribes is understood the whole company of those who are to be judged. Those who left all things and followed the Lord, these shall be judges: those who, having lawful goods, used them rightly, shall be judged, to whom it shall be said: Come, ye blessed of my Father: For I was hungry, and you gave me to eat. For there are two orders of the good.

VERS. 29.-- A hundredfold. That is, he who shall have left carnal things for the Lord shall receive spiritual things, which in comparison and by their own worth will be such as if a hundred were set against a small number. Mark says: A hundred times as much now in this time, with persecutions, brethren and 150Asisters, and in the world to come life everlasting (Marc. X), that is, in this life full of persecutions they taste beforehand the joy of the kingdom, and enjoy the sincere love of all the elect. But because many grow lukewarm or fall back, he adds: But many shall be first (Luc. XV), etc.

VERS. 1.-- The kingdom is like. He shows by a parable that the first shall be last, and the last first. This father of the household is our Creator, who has a vineyard, the universal Church, which from Abel to the last of the elect who is to be born at the end has sent forth as many branches as it has brought forth saints. This father went out to dress his vineyard in the morning, at the third hour, the sixth, the ninth, the eleventh he hired workmen, from the beginning of this world to its end: he does not cease to send preachers to school the people of the faithful. 150BThe kingdom is like. Not to the man only, but to the whole business carried on by the man, and so likewise in like cases. Early in the morning. Plainly he began from the first just man to invite preachers, with an everlasting wage, to plant the Church.

VERS. 2.-- By agreement. That is, by a confirmed promise that they should be reformed to the image of God, if by building up the Church they should press on in the commandments of the decalogue.

For a penny. (HIER.) The penny bears the image of the king, etc., as far as or in your last days come to your senses.

From the last even unto, etc. Because those who at the Lord's coming have been called to the kingdom arrive without any lateness, equal to those who began from the beginning of the world, all indeed have the same heaven, but star differs from star in brightness. He began from the last, when he brought the thief into paradise 150Cbefore Peter. Because those who come late are sometimes rewarded first, because they go forth out of the body before those who were called in boyhood.

VERS. 15.-- Or is it not lawful. A foolish question against the goodness of God. The thing to be asked would be, not whether he gave what he did not owe: but whether he did not give what he did owe. Is thy eye, etc. Truly the Jews had a crooked intent, who forbade the apostles to speak to the Gentiles, that they might be saved.

VERS. 16.-- So the last shall be first. (AUG.) That is, the Jews shall be turned from the head into the tail: and the Gentiles from the tail into the head. Whence Moses in the book of Deuteronomy: The stranger that sojourneth with thee shall go up above thee: he shall be for the head, and thou shalt be for the tail. But yet 150Dneither all the first nor all the last belong to the number of the elect.

VERS. 18.-- Behold we go up, etc. (HIER.) This he had often told them, etc., as far as let them not doubt that he would rise again.

VERS. 19.-- To be mocked, etc. Therefore the Lord would not prosper in the world but suffer heavy things, that he might show us who fell through delight with what bitterness we ought to return.

VERS. 20.-- Then came to him. Having heard of the resurrection she thought that he would reign on the spot (forgetful of the second coming), and with a woman's greed she desires things present, forgetful of things to come.

VERS. 21.-- Say that, etc. A good desire, but 151Aan unconsidered petition. And therefore not the will, not the purpose is blamed, but the ignorance: and if simplicity ought not to obtain what it asks, it does not deserve to be put to confusion.

VERS. 22.-- You know not. You who ask or seek the seat of glory which you have not yet deserved, the summit of honour delights those whom the way of labour has not yet exercised. You can. And this he knew, that they were able to imitate his passion; but he says this so that, with him questioning and them answering, we may all hear: that no one can reign with Christ unless he has imitated his passion.

VERS. 23.-- The chalice. As James was beheaded by Herod, and John was sent into a cauldron of boiling oil and banished to Patmos, martyrdom was not wanting to his mind. It is not mine to give. That is, the kingdom of heaven is not the giver's but the receiver's. For there is no respect of persons 151Bwith God: but whosoever is worthy receives that which is prepared not for the person, but for the life. If therefore you are such as may obtain it, you shall receive what the Father has prepared for the victors. Or, it is not mine to give to the proud, which you still are, but to others for whom it is prepared. Therefore be not you either what you are, but be others, that is, be humbled, you who already wish to be exalted, and it is prepared for you.

VERS. 24.-- And the ten hearing it. As those asked carnally to be above all, so these too were carnally grieved that anyone should be before them.

VERS. 30.-- And behold two blind men. Of these Mark commemorates one, because he had been most famous in that city: who, cast out from great prosperity, was of a most notorious misery. Blind indeed and a beggar, whence he records both his name 151Cand the name of his father, Bartimeus the son of Timeus, which does not easily occur in the others, save in Jairus, who was noble in that place too. But the notoriety of the man enlightened won great fame for the miracle. Coming to Jericho he enlightens one, which Luke tells, because drawing near to death he preached the light of the Gospel to the Jews, going out, two, because after the resurrection to the Jews and to the Gentiles. Of whom Mark sets down one, who writes to the Gentiles.

VERS. 1.-- And when they drew nigh. Here Matthew passes over the things that were done before he entered Jerusalem, which the others treat at greater length. And when they drew nigh. The Lord drew nigh to Jerusalem 151Dspiritually when he was made flesh, he visited the Church, in which is the vision of peace, and reconciled her to himself by confession. For Bethphage is called the house of the mouth. Bethphage. Bethphage was a hamlet of priests on mount Olivet, on the side of which mountain is the town of Bethany. Bethphage, the house of the mouth. Bethany, the house of obedience. These the Lord, journeying to Jerusalem, exalts by his presence, because before his passion he filled many by his teaching with the gifts of devout confession and of obedience. And those towns are set on the mount of Olives, that is, in Christ the Lord, from whom anointing and light come to all; whence: A city cannot be hid, set upon a mountain.--To mount Olivet: then Jesus, etc. Looking to the loftiness of mercy, 152Aἔλεος is interpreted mercy. The nature of oil is to be the servant of light, and the solace of labours and of pains, and it excels the other liquids. He sent. Because he does not wish the lamp which he received to be hidden under a bushel. Two disciples. Two, as being about to preach the knowledge of truth and cleanness of work, and the sacrament of the twofold love. Some say that these two are Peter and Philip, who first brought Gentiles to Christ, Philip, Samaria, which they interpret as the she-ass, Peter, Cornelius, as it were the colt of Samaria.

VERS. 2.-- And the colt. The colt is the people of the Gentiles, on which none of the teachers had put the bridle of correction, free and wanton, which itself also was ensnared in the bonds of sins. For all have sinned and need the grace of God (Rom. III) [Vulg. Rom 3:23 egent gloria Dei, "need the glory of God"]. Others, of the colt only: Matthew, 152Bwho writes to the Hebrews, speaks also of the she-ass, teaching that salvation is not to be despaired of for the Hebrews if they repent. Mark says that the colt was found before the gate where two ways met. The gate is Christ, outside which the people of the Gentiles stood bound: not in the one way of faith, but in divers errors.

VERS. 5.-- Tell ye the daughter of Sion. The daughter of Sion is Jerusalem, set on mount Sion. Mystically. The Church belonging to the Jerusalem above, which is the mother of us all, of which no small part was then in the people of Israel. King. Lest you say: We have no king but Caesar (Joan. XIX). To thee. If thou believest; against thee if thou believest not. Upon a she-ass, etc. He did not sit upon both according to the letter, but in the hearts of both peoples. The Lord could go up upon both, coming down from the one, and going up upon 152Cthe other.

VERS. 7.-- And they brought. So the apostles also loosed the world by the power of Christ from the power of the devil, and laid their garments upon it. But the rest of the crowd, that is, the Jews, strew their garments, that is, the commandments of the law, because they were to be trodden underfoot by Christians, in the way, that is, in Christ. Upon them. The garments of the apostles are the divine precepts and spiritual grace, by which the foulness of our flesh is covered. Naked of these before, but now adorned by the apostles, the peoples have Christ for their rider. The lesser crowd does not put its garments upon the she-ass, but in the way, and not where he might stumble: because the holy martyrs, putting off the flesh, prepare a way for the simpler sort by the example of their own blood.

VERS. 8.-- Branches from the trees, etc. They cut branches or 152Dleafy boughs, because they culled words and sentences, or examples, from the books of the Fathers.

VERS. 9.-- Osanna. (HIER.) Osi, that is, save, make safe. Anna is the interjection of one entreating, as though, save, I beseech. Osanna is wholly Hebrew, and it signifies that the coming of Christ is the salvation of the world: whence there follows: Blessed. Osanna, that is, save. In the highest. Because the coming of Christ is the salvation not of men only but of the whole world, joining earthly things to heavenly, that in the name of Jesus every knee should bow, of things in heaven, of things on earth, and of things under the earth (Phil. II). In the highest. Because it is the salvation of the angels also, whose number he fills up.

VERS. 10.-- When he had entered. He entered the city of Jerusalem often, but not with these praises: 153Ahe is not called king, which he had always fled, save only now when he goes up to suffer. And this was done for this reason, that he might the more stir up their envy against himself, because the time of the passion was now at hand.

VERS. 12.-- And he cast out. (AUG.) He had cast them out at another time before, which John alone tells: but of this last casting out the others also speak. The tables of the money-changers. Because they came to the temple from all quarters, the priests sold all the animals to those who had them not, even the doves which the poor were to offer, so that afterwards, when these had been sold, they might get back the offerings. But because some had nothing wherewith to buy, they set up money-changers who might make loans: and because the law forbids usury, in its place they took various kinds of goods, that is, apples, grapes and the like; these he casts out. So too mystically he casts them daily out of 153Bthe Church. And he holds guilty of one and the same crime both those who sell and those who buy ecclesiastical offices. And the chairs of them that sold. Which belong to the masters, that is, he destroys the priesthood of those who take a price for the laying on of the hand, by which the Holy Spirit is given. Hence it is that the heresy of Simon is condemned. But according to the letter it is absurd to say that dealers in doves sat in chairs.

VERS. 13.-- Of thieves. He is a thief who follows after gain, who both persecutes bodily those who do not give, and slays spiritually those who do give, and while he plots the hurt of his neighbour, sits like a thief in a den.

VERS. 14.-- And there came. Mystically. He daily heals simple sinners coming to him by penance, enlightening them first when they are blind 153Cin knowledge and lame in work, and directing them into the life of uprightness.

VERS. 15.-- The wonderful things which, etc. That by the scourge of one man, and he of low account, so many should be cast out and the tables overturned, than which he did nothing more wonderful. Something fiery and starlike shines out from his eyes, the majesty of the godhead gleams in his face.

VERS. 16.-- He said to them. He does not lie open to a false charge, he does not say, they do well or ill, or, spare their age, but he holds the mean, and, himself keeping silence, confirms the words of the children by the testimony of Scripture. Of infants and sucklings. Witnesses of the miracles. They are called Christ's infants, not by age, but by simplicity. Sucklings, as delighted, so to speak, by milk, that is, by the sweetness of the miracles, which are called milk, whereas bread is perfect doctrine.

VERS. 17.-- He went forth abroad. Because he was poor and flattered 153Dno man, he found no host in so great a city, but was received in the house of Lazarus.

VERS. 19.-- The fig tree. As he said many things in parables, so he also did them. For why should he seek fruit on a fig tree whose season anyone would know was not yet come, and for that condemn it to everlasting barrenness, unless it were that he here terrified by a deed the people whom he was teaching by word; lest anyone having leaves, that is, words of justice without the fruit of works, should deserve to be cut down. Leaves. The traditions of the Pharisees without the fruit of truth, whence another evangelist: the time of the salvation of Israel was not yet, because the people of the Gentiles had not yet come in, or because the time of faith has passed by, when, being despised, he went over to the Gentiles. Never fruit from thee. The Creator does no wrong 154Ato the possessor if he uses his own creature at his own will, and for the profit of others.

VERS. 20.-- And seeing it. Since the Lord was to suffer and to bear the scandal of the cross, he had to mark the minds of the disciples by the anticipation of a sign, whence they wondered too that the fig tree had withered: he could by the same power have dried up his enemies, had he not by his patience awaited their salvation.

VERS. 21.-- Faith. He has perfect faith who works by love: he can remove mountains. Others obtain pardon of sin if they themselves forgive others.

VERS. 22.-- You shall receive. Even if it be deferred to a fitting time, and even if not to those for whom it is asked, yet to those who ask worthily.

154BVERS. 24.-- I will ask, etc. He could have refuted them openly: but he asks for this reason, that they may be condemned either by their own silence or by their own sentence, and may know of themselves by what power he does this, according to that saying: God shall break their teeth in their mouth.

VERS. 27.-- Neither do I tell you. For two causes the truth is hidden, either because the hearers are not capable, whence: I have many things to say to you, but you cannot bear them now; or because they are despisers, whence Give not that which is holy to dogs.

VERS. 28.-- A certain man had two sons, and coming, etc. When he had made a wary answer to the priests, he at once brings in a parable, both to convict them of impiety and to teach that the kingdom of God is to be carried over to the Gentiles.

154CVERS. 31.-- They say to him. In certain codices there stands, instead of the first, the last. For they understand the truth, but by shifting about they are unwilling to say what they think, as in the case of John's baptism.

VERS. 32.-- John in the way of justice. The Jews, despising John, neither grasped the way of justice, nor did penance for their evil works. But you. (GREG.) Because they were unwilling to answer wisdom openly, they are caught in parables.

VERS. 33.-- A vineyard. Of which Isaias (cap. IV). The vineyard of the Lord of Sabaoth, etc. He dug in it a winepress. By the digging fear is marked, because they kept those commandments of the law not out of love but out of fear.

VERS. 34.-- When the time of the fruits drew nigh, 154Detc. Rightly the time of the fruits, not of the fruit: because there was none in that stubborn people.

VERS. 37.-- Last of all, etc. See the patience of the father of the household, who waits for repentance. They will reverence. As though, I shall do what is mine, let them see to what is theirs.

VERS. 38.-- This is the heir. It is plain that the chief priests killed Jesus not through ignorance but through envy, since they knew him to be the one to whom it is said: Ask of me, and I will give thee the Gentiles for thine inheritance (Psal. II); whence also, taking counsel for themselves, they said: If we let him alone so (Joan. II), etc. We shall have his inheritance. The inheritance of Christ, which he possessed in rising again, is the Church, which the Jews were striving to snatch away: 155Awhile, his faith being put out, they endeavoured to persuade the Gentiles of the justice that is of the law.

VERS. 39.-- They cast him forth out of the vineyard. Mark changes this order, saying: They killed him and cast him forth out of the vineyard (Luc. XX), as a worthless corpse. In which he marks their obstinacy, because when the Lord had been killed and raised again, they shut him out from their own borders and sent him to the Gentiles.

VERS. 42.-- The builders. Who seemed to be building a house for God, as it were, out of the people subject to them.

And he that shall fall, etc. He who believes and yet sins: the stone falls upon him and he is not ground to powder, but he is bound tight, because through patience he is kept for salvation; but he upon whom the stone rushes down, that is, he who denies, is utterly ground to powder, so that not even a shard remains; or it falls upon 155Bhim who now despises and does injuries, and he has not yet utterly perished, but is shaken so that he does not walk upright. The stone falls upon him when, coming in judgment, it crushes him, when he says: Go into everlasting fire. [Vulg. Mt 25:41 Discedite a me maledicti in ignem aeternum, "Depart from me, ye cursed, into everlasting fire"]

VERS. 2.-- It was made like. Again he convicts them by parables: he is not silent because they are exasperated, but by another parable he tells them that a worse anger of God is to come. A marriage feast. The bridal chamber of the marriage is the virgin's womb. Of those invited to the marriage Matthew alone tells. Luke tells another likeness in part, of a supper, that is, of the eternal banquet, from which no one who has entered is driven out, as he is from the present Church.

155CVERS. 4.-- The oxen. Because first the prophets, and afterwards the apostles, suffered from unbelievers: who are now to you for an example of what you must believe. Come, by faith, by agreeing with the rest. The oxen are the fathers of the Old Testament, to whom leave was granted to strike their enemies as with a horn. The fatlings, from feeding, that is, the heralds of the New Testament, fat with inward charity, seeking things on high on the wing of contemplation. Slain, either from what they had been, or already set in rest through the death of the flesh.

VERS. 5.-- Another to his farm. To go to a farm is to lie immoderately upon earthly labour. But to trade is to gape after earthly gains.

VERS. 7.-- And the king. Above, he was a man while he was inviting and doing works of clemency, now in taking vengeance he is king only 155D. And having sent, etc. Having sent his armies, that is, the angels by whom he will exercise judgment, he destroys the persecutors: and the city, that is, the flesh in which they dwelt, he will burn with the soul in hell.

VERS. 8.-- The marriage indeed is ready. The whole sacrament of the incarnation is accomplished, the nativity and the passion.

To the outgoings, etc. Actions are the ways: the outgoings are the failing of actions: because for the most part those are easily converted whom no prosperity attends in earthly doings.

VERS. 11.-- That he might see the guests. [Vulg. Mt 22:11 ut viderent discumbentes, plural, "that they might see"] That is, that he may make the merits of those to be judged be seen, and may discern them. Not clothed with a wedding garment. Now, the Pharisees having been refuted, he adds 156Athat not all who are in the Church are worthy of the kingdom, lest his own grow slothful.

VERS. 12.-- Friend, how camest thou in hither not having a wedding garment? A friend, because invited to the marriage. How, he convicts him of shamelessness.

VERS. 13.-- His hands and feet being bound. They are bound by punishment who here would not be bound from evil, that is, restrained. The hands which were not stretched out to almsgiving. The feet slow to good. There each several member shall be subjected to punishments, which here served each several vice. Outer, etc. Because here they have the inward darkness of the heart.

VERS. 14.-- But many are called, but few chosen. [Vulg. Mt 22:14 Multi enim sunt vocati, "for many are called"] One being cast out, in whom the whole body of the wicked is set forth, a general sentence is brought in. But many 156Bare called. As though he should say: Even if I have spoken of one, it is to be understood of many.

VERS. 16.-- With the Herodians, saying. As though to men unknown, that they might the more easily deceive, because they feared the crowds. What they dare not by themselves, they attempt by the governor's hands. With the Herodians. That is, with the soldiers of Herod. Under Caesar Augustus, when the enrolment was made, Judea was made tributary. Over these tributes was set Herod the son of Antipater, an alien and a proselyte, appointed king for the Jews by Augustus. There was therefore sedition among the people, some saying that tributes ought to be given, for security and quiet, since the Romans bear arms for all. The Pharisees striving against it, that the people of God, which pays tithes and the rest that the law prescribes, ought not to lie under human laws. The Pharisees therefore send 156Cto see whether they might deceive him.

Thou hast no care, etc. To this they provoke him, that he should fear God more than Caesar: and therefore should say that tributes ought not to be paid, so that the Herodians might hold him as the author of sedition.

VERS. 18.-- Hypocrites. Because they are one thing and feign another.

VERS. 21.-- Render therefore. Or, as Caesar exacts the stamping of his own image, so also does God the soul signed with the light of his countenance.

VERS. 23.-- Sadducees, etc. There were two heresies among the Jews. That of the Pharisees, who set forward the justice of traditions and observances: and that of the Sadducees, who also claimed for themselves what they were not yet, that is, 156Djust men. For Sadducees is interpreted just men, they do not believe the resurrection of bodies, and think that souls perish with the body, they invent the foulness of a fable to convict of raving those who assert the resurrection. But it may be that this once happened among their nation.

VERS. 29.-- You err. For this reason, because you know not the Scriptures, Whence there follows, that they know not the power of God.

VERS. 30.-- In the resurrection. Bodies shall indeed rise which could marry and be given in marriage: which is said of those who have the members of generation: but for another reason they shall not marry.

VERS. 31.-- Have you not read. In Moses, whom you receive, otherwise he could have given plainer testimonies of the resurrection 157Afrom the prophets: but the Sadducees do not receive the prophets.

VERS. 32.-- The God of Abraham, etc. Who were already dead when he said these things, therefore by this he proves that souls remain after death: for he would not be called the God of those that do not exist. And thus the resurrection of bodies also is brought in, which together with the souls did good or evil: The God of Abraham, the God of Isaac and the God of Jacob. By this he proves the eternity of souls, and at once brings in: He is not the God of the dead, etc., so that when he had proved that souls remain after death, the resurrection of bodies also, which together with the souls did good or evil, might consequently be brought in.

VERS. 34.-- Silence. Note that the poisons of envy can be overcome, but with difficulty are laid to rest. They came together. 157BThat by their multitude they might overcome him whom they could not by reason. In tempting him those come together who in doctrine are contrary to one another. They had already been refuted in the showing of the penny, they had already seen the Sadducees too struck dumb, but yet ill-will and spite nourish shamelessness.

VERS. 35.-- Tempting him. Mark says that the Lord said to him, when he had answered wisely: Thou art not far from the kingdom of God. For it could come to pass that he who came tempting was converted by the Lord's answer. Or the temptation is not an evil one, as of a man wishing to deceive, but by reason of a man wishing to try out further what he does not know.

VERS. 37.-- Thou shalt love the Lord thy God. With his first answer the Lord strikes the feigned conscience of the questioner. Thy God is one. Thou shalt not take the name of thy God in vain. Observe the day of the sabbath. These three belong to the love 157Cof God: That thou shouldst think upon his unity, his truth, his will. With thy whole heart. The integrity of faith is expressed. In the whole soul, perfect obedience is required. In the whole mind, perseverance is shown.

VERS. 42.-- Of Christ. Whether he has come, or whether you believe he is to come, whom you assert to be mere man.

VERS. 44.-- He said. To say that is to beget a Son equal to himself. To my Lord. Not according to that whereby he was born of him, but according to that whereby he always was of the Father.

VERS. 45.-- How. These things are contradictory according to your understanding.

VERS. 46.-- And no man could, etc. Note that the poisons of envy can be overcome, but with difficulty are laid to rest.

157DVERS. 1.-- Then he spoke. Those being refuted who are crafty, he instructs those who are fit, none the less exhorting them to be subject to those men for the sake of the priesthood and the dignity of the name: considering not their works, but their teaching.

VERS. 4.-- Heavy burdens. The commandments of the law, with their own traditions mixed in, persuading men to live according to these: and not to come to the easy and delightful grace of Christ; whence above: Come to me, you that labour and are burdened.

VERS. 5.-- But all things. He said that such teachers are to be heard, not imitated: now he shows the cause for which they cannot believe Christ, that is, because they do all things to be seen of men. For he who 158Adesires earthly glory cannot believe Christ preaching heavenly things.

VERS. 8.-- But you. For a twofold reason he bids us take heed of them, lest we be led astray by their dissembling, or lest we be inflamed with emulation.

VERS. 9.-- One is. Who enlightens man, which no other man does, but only trains him, by teaching he does not bestow understanding. Your Father. God is called Father and Master by nature, man by indulgence. Father, that honour may be paid to age, not that he be held the author of life. Master, from fellowship with the true Master, as his messenger: and he is honoured out of reverence for him by whom he is sent.

VERS. 13.-- You shut. Either by evil example, or by taking away the mysteries of the Scriptures. For by the example and 158Bteaching of those who are masters, others indeed do not receive Christ.

VERS. 15.-- You go about. In the whole world you disparage the Gospel: and if anyone cleaves to you, he is the son of a twofold punishment: because he neither receives the remission of sins, and he falls into the fellowship of those who have persecuted Christ. Everyone is called the son of him whose works he does. a proselyte. Proselytes are those received from among the Gentiles into the Synagogue, whose rarity is signified by the one, because scarcely any after Christ.

VERS. 16.-- Whosoever. The Pharisees, who did all things for gain, used to say that the offerings were even holier than the temple or the altar: so that men might be readier to offer gifts than to pour out prayers in the temple or to do works of justice. In which 158Cthey were looking not to the fear of God, but to their own greed. Therefore the Lord convicts them of folly and of fraud.

VERS. 22.-- By heaven. By the creature: where you do not think there is any perjury, he swears by heaven, that is, he swears by the creature that is subject, and by the divinity that presides over the creature.

VERS. 23.-- Woe to you. Here too he convicts them of avarice: because they pass over nothing of the things that are for their own advantage. You that tithe. Because God had commanded the tithes of all things to be offered for the sustenance of the priests. Note that by almsgiving no impunity is bought for those who remain in iniquity.

158DThese things ye ought. Lest he should seem to spurn alms, the fruit of the earth, he added these words.

VERS. 24.-- Blind guides. Under the opinion of religion you show diligence in the least things which have gain in them: but the great commandments concerning judgment, faith and mercy you devour and neglect. Straining out. Mystically. By the name of the gnat the seditious murderer Barabbas is signified: because this creature disquiets by its buzzing and delights in blood. By the name of the camel, for its lowliness in taking up burdens, the Lord is understood. The Jews therefore strain the gnat, that is in est, they observe the least things, because they let Barabbas go, who had not broken the sabbath, and they swallow the camel, that is, they despise the greater things: because they killed Christ, who was setting forth the sabbath spiritually through judgment and 159Amercy and faith (which things they despise).

VERS. 25.-- Woe to you. By divers likenesses he convicts the pharisees of dissembling and of lying, who show one thing to men and do another at home. You that make clean. In vain do you hold out holiness outwardly, as if a man should cleanse a cup on the outside, but leave the filth within: whereas the use of it is within. Luke thus. Fool, he that made that which is without made also that which is within (Luc. XI) [Vulg. Lc 11:40 Stulti nonne qui fecit quod deforis est, etiam id quod deintus est fecit?, a question addressed to many: "Ye fools, did not he that made that which is without make also that which is within?"], that is, he who made both natures of man willed both to be cleansed. Let no one therefore think that fornication and bodily vices of this kind are alone grievous, and that avarice, and pride, and wrath, and the other spiritual vices are light.

VERS. 26.-- Of the cup. By way of likeness, not that 159Btheir superstition is in the cup and the dish.

VERS. 29.-- You that build. You raise up a memorial of the slain for the favour of the common people, that you may seem just, you even accuse the crimes of your fathers.

VERS. 31.-- Wherefore. Because you detest the crimes of your fathers under an appearance indeed of holiness; while by persecuting Christ and the apostles you do the same things, you prove by the deed that you are their sons not only in flesh, but in wicked imitation: and it is plain that they sin knowingly. That is, you speak against yourselves while you condemn your fathers: for you do the like.

VERS. 32.-- And you. When it has been proved that they are the sons of murderers, he sets down that to which he was tending: And fill you up, fill up what was lacking to them, they slew the prophets, do you slay the Lord of the prophets. He does not command, but shows what 159Cthey are about to do.

VERS. 33.-- How will you flee. (HIER.) By building the sepulchres of the saints, or rather by cleansing your hearts from malice. Will the saints, whose sepulchres you adorn, set you free? Certainly not. The saints are not friends to the enemies of God: in vain do they honour the saints who despise holiness.

VERS. 34.-- Wise men. Who know what discourse they utter. Scribes. Men skilled in the law.

VERS. 35.-- That upon you may come. He speaks not of these present only, but of the whole generation of the wicked, going before and to come: because all are one city, one body of the devil. Of just Abel. The justice of Abel was approved by the acceptance of his gifts. Even to the blood. Why only thus far, since many were slain after him 159Dbefore the birth of Christ, and, when Christ was born, the children were straightway destroyed by this generation? But because Abel was a shepherd of sheep and was slain in the field: Zacharias a priest was slain in the court of the temple: he willed to signify under their names the martyrs of both ranks, both laymen and those bound to the office of the altar. Zacharias, who was slain by king Joas between the temple and the altar, as the history of the Kings relates, was the son of Joiada, and in the Gospel which the Nazaraeans use, instead of the son of Barachias there is read the son of Joiada. But that the justice of Joiada the priest may be proclaimed, he himself is called Barachias, that is, blessed of the Lord. This Zacharias was one of the twelve prophets, as the father of John was one of the prophets.

160AVERS. 36.-- Upon the generation. Which is reckoned from the first parricide to the last son of perdition: as though, they shall be alike in punishment as they are also in guilt.

VERS. 37.-- Jerusalem. As though he should say: You are guilty of blood, and deservedly, because many times I sent to gather you, and you would not. How often. As if he should say: I would, and thou wouldst not, and as many as I gathered, I did by my own will, which is always effectual, while thou wouldst not, because thou wast always ungrateful. A hen. This creature has great affection toward her young, so that, touched by their weakness, she grows weak, and, covering them with her wings, fights against the kite. So the wisdom of God, made weak through the flesh, protects us and defends us from the devil.

VERS. 38.-- It shall be left. The city, stripped of the help of God, 160Bshall be left to its own dominion, and it is well left desolate, when it is forsaken by God.

VERS. 39.-- Blessed is he that cometh. This the crowds said to the Lord as he came to Jerusalem. But that the Lord says this here, when these things are past, compels it to be understood mystically of the coming of his charity, where they shall confess the Son whom they crucified.

VERS. 2.-- There shall not be left here a stone upon a stone. Mystically. When the Lord withdrew from the temple, all the buildings of the law and that framing of the commandments was destroyed, so that nothing can be fulfilled by the Jews. And it was divinely provided that, as the grace of the Gospel increased, that temple with its ceremonies should be taken away, lest 160Canyone weak in faith should, while those things stood, have occasion of Judaism. The same who threatened by word showed it by a sign, when he goes out from them after the threat has been made.

VERS. 3.-- And as he sat. Where Mark says, over against the temple. He sits over against the temple when he discourses of its ruin and of the destruction of the nation, so that the posture of his body also may agree with his words. Mystically. He sits on mount Olivet, that is, remaining at rest in the Church he detests the arrogance of the proud. Tell us. Because he had said that all things were to be destroyed, they ask the time and the signs of the destruction. They ask three things: at what time is Jerusalem to be destroyed? when is Christ to come? when is the consummation of the world to come?

VERS. 4.-- Take heed. When these things shall come to pass, let us not think 160Dthat the day of the Lord is at hand, the sign of which is plainly set down in what follows. He forearms them lest they be troubled or fail through deception, as through Simon Magus, or through tribulation and persecution, as through Nero. Note that these things which come before the destruction of Jerusalem are like, and almost the same as, those which shall come to pass at the consummation of the world, and he speaks of the one as though of the other.

VERS. 5.-- many. When the destruction of Jerusalem was at hand there were many leaders who said that they were Christs, and that the time of liberty was near. Many in the Church in the times of the apostles, who besides other falsehoods said that the day of the Lord was at hand.

VERS. 6.-- You shall hear. These things abounded in Judea from the passion of the Lord 161Aonward: and lest the apostles, terrified by them, should forsake Jerusalem and Judea, they are admonished that the end is not at once, but after forty-two years.

VERS. 8.-- And all these things. But all these things are beginnings, not the consummation, being as it were the heralds of Antichrist, or of the destruction of the city. These belong partly to the overthrow of the Jews, partly to the day of judgment, because the apostles asked in that way about both.

VERS. 9.-- Then shall they deliver you up. He adds by what desert these things befall the Jews, who after the killing of Christ persecuted the heralds of his name and of his faith.

VERS. 11.-- And many false prophets. Some refer this to the overthrow of the Jews. But then among them, because there was no believer to whom the exhortation might be made; this is better taken of the heretics, of whom the 161Bfirst was Simon Magus. The last, greater than all, is Antichrist. It is to be diligently considered which of the signs is to be referred to the destruction of the city, and which to the day of the Lord. For the Lord answered concerning the things that were to follow from that time, whether of the destruction of Jerusalem or of his own coming.

VERS. 14.-- And it shall be preached. Because the Lord knew that the hearts of the disciples were to be saddened over the destruction and ruin of their own nation, he lifts them up with this consolation, that they might know that far more companions of eternal joy were to be gathered out of the whole world. Hold moreover this sign, that neither the day of the Lord nor the desolation of Jerusalem is at hand before the apostles have been scattered through the whole world, except the two Jameses, who were killed first in Judea. Scattered, I say, so that if they should grieve over the ruin of their own nation, they might have as a solace 161Cmore companions gathered out of every nation.

VERS. 15.-- The abomination, etc. Or if it be said of the destruction of the city, the abomination, that is, an idol. For Pilate set the image of Caesar in the desolated temple. Or this is said of the equestrian statue of Hadrian, which stood a long time in the very place of the holy things.

VERS. 16.-- Then they that are in Judea. These things were done according to the letter, when, as the extermination of the Jews drew near, all the Christians, warned by an oracle, fled into the kingdom of Agrippa, who was obedient to the Romans.

VERS. 22.-- And unless. What hope then is there for the elect, save the grace of God, which gives patience to the godly, that it may the sooner take away power from the ungodly? For by how much this tribulation shall be the heavier, by so much shall it be the more moderate in its shortness. Or by the name 161Dof days the evils themselves are signified. Had been shortened. Not in measure, but in number, lest by the delay of the times the faith of believers be shaken. For these evils shall last three years and a half only. Behold, here is Christ. Each several heresy has also its own fixed parts of the world, whence it is said: Lo here, and lo there. Or in hidden or in obscure conventicles it deceives the curiosity of men, whence it is said: Behold, in the chambers, behold, in the desert. There shall be many who will not believe that Christ is the common salvation of all, but of some only, whence it is said: here or there.

VERS. 24.-- If it could be done. [Vulg. Mt 24:24 (si fieri potest), present indicative, "if it can be done"] That is, if in any way it could come to pass that God's predetermination were changed, and therefore it cannot be understood of the true elect. The elect. Not that the divine 162Aelection is made void, but those who by human judgment seem elect.

VERS. 26.-- Behold, in the desert. Many also believe that he does not come into the open, but into the desert. Many believe that Christ gave the more secret precepts of the faith to some, not to all, whence it is said, in the inner chambers. Do not believe, that Christ is in the desert or in the inner chambers, but that his faith shines clear and manifest from the East to the West among catholics. Let no credit therefore be given to schismatics. By the name of East and West he designates the whole world.

VERS. 31.-- From the utmost parts of the heavens. Lest anyone should think that the elect were to be gathered from the four quarters of the earth, and not from all its bounds, and from the inland regions besides, it is added: From the utmost part of the earth to 162Bthe utmost part of heaven, that is, from the farthest bounds of the earth straight on to its uttermost limits: where to those who look from far off the circle of heaven seems to rest upon the earth.

VERS. 32.-- From the tree. Mystically. From the people of Israel, in whom blindness has happened in part: and it was the fig tree that was condemned. But when out of the dry wood the branch of faith and charity shall have grown green in him, and the leaves, that is, the words of preaching, shall have sprung forth, the summer which is looked for is near, that is, eternal calm and the longed-for newness of those born again. For when at last, unbelief being taken away, all Israel shall be saved, it must not be doubted that the day of judgment is near.

VERS. 35.-- Heaven and earth. They shall be made new, the former shape laid aside, but the substance remaining, 162Cwhence it is said: The earth shall stand for ever. [Vulg. Ecl 1:4 terra autem in aeternum stat, present, "the earth standeth for ever"]

VERS. 36.-- Of the day. Lest perhaps, when the signs had been heard, they should seek also the fixed limit of that day, he says: Of the last day, after how many years or days it is to come, be not solicitous, it has been defined to no one whether the judgment shall be by day or by night, but the day is spoken of for manifestation, or the night for concealment. No one knows, etc. In certain codices there is added, neither the Son. Who indeed knows all things with the Father, but does not make men know, as the Apostle says: That in him are hidden the treasures of wisdom and of knowledge (II Col. II). He does not make it known, because it would be known to no profit. But let us always be uncertain of the coming of the judge, that we may so live every day as though we were to be judged on the next. Nor have the elect angels made anyone know it. Or 162DGod has granted the knowledge of this day to none of the holy angels, nor to an adopted son, that is, nor to any of holy men.

VERS. 37.-- But as. He affirms the suddenness of the day of his coming by very many examples: for he both compared it to the lightning that flies swiftly over all things, and likens it to the days of Noe, or of Lot according to another evangelist.

VERS. 38.-- Eating and drinking, marrying, etc. Not foods and marriages, but the immoderate use of lawful things is reproved. After wars, famines, earthquakes, etc., then a short peace shall follow, that the believer may be tried, whether, when the evils are past, he hopes that the judge will come, whence it is said: For when they shall say peace and security, then shall sudden destruction come upon them (I Thess. V).

163AVERS. 40.-- Then, etc. Luke, in that night, that is, in that tribulation in which they are tried, in which some stand fast, others fall. Two shall be. There are two sorts of the aforesaid in the Church, of those labouring as it were in a field, of those who sincerely announce Christ, and of those who adulterate the word of God.

VERS. 41.-- Two grinding. Two sorts of those who follow the round of changeable things, who are designated by the feminine gender, because women are governed by men, by the counsel of their betters. Two in a bed. Those who choose leisure and rest, which are signified by the name of the bed, occupied neither with secular nor with ecclesiastical business. One shall be taken. He who for God's sake strives to be continent, that living without solicitude he may think on the things that are God's. But he who has chosen the monastic 163Blife for human praise or through some corruption of vices, shall be left by God. There are no other kinds of men in the Church than these three. Whence Ezechiel saw three men delivered, Noe, Daniel and Job, that is, rulers like Noe, the continent like Daniel, the married like Job. And according to these three kinds of men he sets down three parables. In the first he treats of those labouring in the field, which is where he says: Watch ye therefore. In the second he treats of those who are in the bed, which is where he says: The kingdom of heaven is like to ten virgins. In the third he treats of those grinding at the mill, which is where he says: For even as a man going into a far country, etc.

VERS. 42.-- Watch ye therefore. (HIER.) He did not say, because we know not, but, because you know not, that he might show that he himself is not ignorant of the day of judgment.

163CVERS. 43.-- If he knew, etc. The thief breaks through the house while the father of the household knows it not, because while the spirit sleeps from its own guarding, unforeseen death bursts into the dwelling of the flesh, and drags it away to punishment. But he would withstand the thief if he watched, because, guarding beforehand against the coming of the judge who comes secretly, he would meet him by doing penance.

VERS. 45.-- Who, thinkest thou, is the faithful servant. By three likenesses, of the lightning, of the thief, and of the drowning of the Pentapolis, he brought in the terror of judgment to all in common, that they might watch and be ready. Now he speaks especially to prelates, who ought to be humble, prudent, not seeking the good for the sake of temporal gain, but to feed the sheep by word and by example and by work. Who, thinkest thou, as though he should say: You are to be admonished. For how rare is he that serves the Lord for the Lord's sake, feeding the sheep 163Dof Christ not for gain, but out of love of Christ. Prudent. Providing for himself in what is to come. Whom he hath appointed. How rare is he who is called by God as Aaron was and has not rather thrust himself forward, and who does not feed himself rather than the sheep.

VERS. 46.-- Blessed is that servant. But he is to be glorified with eternal blessedness who, when the Lord comes to judgment, shall be found faithfully dispensing the allowance of the word and watching in the care of the flock. Rarely is one found faithful or prudent, but he who is found such is blessed.

VERS. 47.-- Over. That is, over all the joys of the heavenly kingdom he will make the rest, that is, the good hearers, sit down, and passing by he will minister to them.

VERS. 49.-- To strike his fellow servants. To do them injuries, 164Aor to corrupt the consciences of the weak by a crooked word or example. Whence Luke says menservants or maidservants (Luc. XII), whose fall is by so much the easier as their age or sex is the weaker.

VERS. 51.-- With the hypocrites, etc. With those, namely, who were in the field and who were grinding, and were nevertheless left behind. Who are called hypocrites both in the field and at the mill, that is, who seemed to do good things, but the outcome of a different will appeared. Weeping By a likeness of the members the greatness of the torments is shown.

VERS. 1.-- Ten virgins. The virgins are all who refrain themselves from the luxury of the world. And the bride. All together are the bride, who has now been espoused a virgin away from the corruption of the world. She shall be wedded, when the mortal shall be joined to the 164Bimmortal.

VERS. 2.-- Five. Because continence in carnal enticements is fivefold, namely that in the five senses they should refrain themselves from pleasures.

VERS. 5.-- And the bridegroom tarrying. Because there is no little time between the first and the second coming of Christ. They all slumbered and slept. Because they are afterwards to be raised up.

VERS. 6.-- And at midnight there was a cry made. That is, with no one knowing or hoping for it. Whence The day of the Lord shall come as a thief in the night (I Thess. III).

VERS. 8.-- Give us of your oil, etc. Those whose deeds are propped up by what is another's fail when that same praise is withdrawn, and out of habit they always seek that whence the mind is wont to rejoice. And so they wish to have before God, who is the searcher of the heart, the testimony of men, who do not 164Csee hearts.

They are going out. That is, at the coming of the judge they are darkened within, and they have no reward from God, because they have received their praise.

VERS. 9.-- Lest perhaps. Because each shall render an account for himself, nor is anyone helped before God by another's testimony, since to him secret things lie open, and each scarcely suffices for himself, that his own conscience may bear him witness. Lest perhaps each one shall receive a reward for his own works, nor in the day of judgment can the virtues of some relieve the vices of others. To them that sell. They that sell are flatterers, because they give praise and receive some reward.

VERS. 10.-- But whilst. While they bend themselves toward 164Dthe things that are without, and seek their accustomed joys, since they have not known the things within, he comes who judges. It was shut. After the judgment great is the severity of him whose mercy before it is unspeakable.

VERS. 11.-- But last of all. By true penance, by fruitless tears, those left outside knock. It is not said that they bought oil: because, no joy from the praises of others now remaining, in their straits they return to the imploring of God.

VERS. 13.-- Watch ye. Namely, that we may prepare for ourselves the testimony of a good conscience, lest with the foolish virgins we remain outside. You know not the day nor the hour. Not only the day of judgment, but the day of each man's death, or the hour in which he who is found ready 165Ashall then also be found ready. And because he desires to find us ready, he adds another parable on the same matter.

VERS. 14.-- Going into a far country he called his servants, etc. The place of the flesh is the earth, therefore he led the flesh of Christ, our own, unto foreign parts, when he ascended into heaven.

VERS. 15.-- And immediately he took his journey. Not changing place, but allowing them a free power of working.

VERS. 16.-- He traded with them. By keeping himself from visible things, by exhorting others as he was able, that they might pass over from visible things to invisible. Or by preaching to both sexes, and by forming them in good morals, he doubled the talents he had received.

165BVERS. 19.-- But he reckoned. He began to examine the deeds of each, their conscience accusing or excusing every one.

VERS. 20.-- Behold other five. As many as he converted from error, so many he offered to the Lord, his conscience bearing him witness that by the grace given him he not only profited himself, but also gained those whom he could.

VERS. 21.-- Over a few things. The good things of the present life are few, although they seem many, because they are not without an admixture of some trouble. But the eternal good things are many, which are without any trouble of corruption. Enter into the joy of thy Lord. Mingled with the choirs of angels: so rejoice within over the gift, that there may now be nothing without over which thou shouldst grieve for corruption.

165CVERS. 22.-- He that had received two talents. This man by his own powers doubled in the Gospel whatever he had learned in the law of God. Or he understood the conscience and the works of the present life as figures of the blessedness to come.

VERS. 24.-- Thou art a hard man. Because the way that leads to life is steep, and because the higher the step, the heavier the fall.

VERS. 25.-- And being afraid I went away, etc. And fearing to attempt the step of a higher life, lest, seeking another's salvation, I myself should be endangered. I hid thy talent. I did not preach what I understood by thy gift.

VERS. 26.-- Thou knewest that, etc. Why did that thought not strike fear into thee, so that thou shouldst know that I would seek my own more diligently? What he said by way of excuse is turned into blame.

165DVERS. 27.-- To the bankers. Or to the other teachers, as to the apostles and bishops. Or, to all believers who are able to double the money.

VERS. 28.-- And give it to him, etc. We see this for the most part done in the Church, because very many, while they minister well the outward things which they receive, are led on by an added grace to the mystical understanding also.

VERS. 29.-- For to everyone, etc. For many, though wise and sharp by nature, if they are slothful, lose the good of nature, and the reward that had been promised them seems to pass over to others, who acquire by industry what they have less of by nature. Or he who has faith and a good will, even if he has less in work, it shall be given to him by the good judge. But he who has it not in faith 166Aloses even the virtues which he has naturally, without which [faith] there are no virtues. Or he who has love of the word, to him is given the sense of understanding. But he who has it not, even if he is skilled by natural study, fails. Or he who has not charity loses every good that he has. Note that whatever is given to each in worldly or in spiritual things is reckoned for a talent of which he is to render an account.

VERS. 31.-- And when. Being about to be delivered to the cross very soon, he set before them the glory of him who triumphs, that he might make up by this promise for the scandals that were to follow. After the parables about the end of the world, the Lord now sets forth the manner of the judgment to come.

VERS. 32.-- The sheep from, etc. There shall be two orders in the judgment, namely of the elect and of the reprobate: but of the elect 166Bsome shall judge, to whom it is said: You also shall sit upon twelve seats, judging the tribes of Israel. Others shall be judged, to whom it is said: I was hungry and you gave me to eat. Likewise of the reprobate, some who are outside the Church shall not be judged: others who shall be judged, to whom it is said: I was hungry, and you gave me not to eat, etc.

VERS. 33.-- The goats. The he-goat is a butting and rank-smelling animal, which was offered for sins in the law, and it signifies sinners: nor does he say she-goats, which can have young.

VERS. 34.-- Blessed of the Father. Advanced by the benefit of my Father to the obtaining of glory, in which you may reign without corruption, to which you have been predestined from the foundation of the world.

166CVERS. 37.-- Then shall they answer. Not distrusting the words of the Lord, but either amazed at the greatness of the king's majesty; or because every good thing that they did seems little to them, whence it is said: The sufferings of this time are not worthy to be compared with the glory to come (Rom. VIII), etc.

VERS. 40.-- Of these brethren. My brethren and my mother are they who do the will of my Father.

VERS. 42.-- You gave me not, etc. What does he deserve who has seized what belongs to another, if he is eternally damned who has not given anything of his own?

VERS. 44.-- Lord, when, etc. They busy themselves to excuse themselves, as though they who were deceiving men could deceive God. But they have no excuse who would not be converted from evils and do alms; whence he adds: 166DAs long as you did it not to one, etc.

VERS. 46.-- Into everlasting punishment. In vain therefore does Origen promise deliverance after many years to evil men and to the demons themselves. Into everlasting punishment. (AUG.) In which matter Origen was assuredly the more merciful, who believed that the devil himself too and his angels, after punishments heavier according to their deserts and of longer duration, were to be rescued out of those torments and joined to the holy angels. But the Church has not undeservedly condemned him, both for this and for sundry other things, and chiefly for the blessednesses and miseries alternating without ceasing, and for the endless goings and returnings from those to these at fixed intervals of ages.

• 167A

VERS. 1.-- And it came to pass when he had finished. Concerning the consummation of the world and the separation of the judgment: or, from the beginning of the Gospel until the passion he had accomplished all things by doing and by preaching. After the discourse in which he foretold that he would come in brightness, he showed that he would suffer, that he might give warning that the sacrament of the cross is mingled with the glory of eternity.

VERS. 6.-- And when. The counsel having been held, the order of the narrative passes over to that place, then went one of the twelve, so that the deed of Judas may be joined to the counsel of the priests. But he returns to that day which was before the six days of the Pasch, saying: And when, etc. Of Simon. The former name remains, that the power of him who heals may appear. By that house understand that part of the people which believed 167Bthe Lord and was healed. Simon, that is, obedient.

VERS. 7.-- There came near. (HIER.) Observe diligently what is said of the two women concerning the head. For indeed the sinful woman, upon the feet, and she who is said not to have been a sinner, upon the head. A woman having. Mary Magdalen, the sister of Lazarus, now just and of his household, who once came a sinner and washed his feet with tears, now anointed his head and his feet, the feet now, as John says. Of precious ointment. Mark: of spikenard, that is, made of the spikes and the leaves, which is more precious. John, of pistic nard, that is, faithful, not adulterated with other herbs: πίστις in Greek, faith in Latin. Mystically. This devotion of Mary signifies the faith of the Church, which, while it preaches the Godhead of Christ, anoints the head: while it preaches his humanity, the feet. Of this ointment in the house of Simon the leper in 167CBethany both Matthew and Mark and John speak. But Luke tells of another thing like to this, done before in the house of another Simon, a Pharisee, not a leper, nor in Bethany, but concerning the same woman who then came a sinner.

VERS. 8.-- The disciples had indignation. John says that Judas spoke these things, and this for the sake of covetousness: the others could agree with his words, or even say the same, but out of care for the poor.

VERS. 11.-- But me, etc. In bodily presence, otherwise he says elsewhere: Behold I am with you all days, even to the consummation of the world.

VERS. 12.-- For she in pouring. It is an office of burial, which you think to be waste. Nor is it a wonder if she gives me the odour of faith, for which I am soon to pour out my blood.

167DVERS. 15.-- What will you give. Betraying him as though a worthless chattel, he puts it in the power of the buyers how much they will give.

VERS. 17.-- Where wilt thou, etc. There was no fixed house for them: wherein the building of superfluous things is condemned.

VERS. 18.-- To a certain man. He signifies the same man whom Mark and Luke call the master of the house. He therefore who says to a certain man, as though in his own person (and not the Lord's), for the sake of brevity indicated him in a summary way. To a certain man. Not to anyone whatever, but to some certain man, whom, speaking in his own person, he would rightly have set down. But now, when he has set down the words of the Lord, Go ye into the city: he himself puts in, to a certain man: not 168Abecause the Lord said this, but that he himself might indicate to us, the proper name being left unspoken, that there was there a certain man to whom they were sent.

VERS. 19.-- And the disciples did even as. In another Gospel it is written: They found a large upper room furnished [Vulg. Mc 14:15 Et ipse vobis demonstrabit coenaculum grande, stratum, "and he will show you a large upper room furnished"]. The upper room is the spiritual law, which, going forth from the straits of the letter, receives the Saviour in a lofty place. For he who follows the letter keeps the Pasch in the lowest place. But he who follows the water-bearer, that is, the herald of grace, into the house of the Church, he, transcending the letter by the spirit, prepares a refreshment for Christ in the height of the mind.

VERS. 21.-- That one of you. He who foretold concerning the passion foretells concerning the betrayer, that seeing himself not to be hidden he might repent of the deed. He casts the charge upon the number, that the guilty one might do 168Bpenance, yet he does not point him out particularly, lest he should become more shameless.

VERS. 22.-- They began every one. Because they believe the master more than themselves: and fearing also their own frailty, they ask concerning a sin of which they have no knowledge in themselves.

VERS. 23.-- He that dippeth. While the others were made sorrowful and were drawing back their hand from the food, with that shamelessness with which he betrayed him he puts his hand in with the master, that by boldness he might feign a good conscience. Behold the humility and the patience with which he admits the betrayer to the table. In the dish. Mark: in the bowl. A paropsis is a four-cornered vessel for food, so called from equal apsides, that is, from equal sides: a catinum is an earthen vessel fit for pouring in liquid, and it could happen that the table held a vessel both earthen 168Cand four-cornered. The penalty is foretold, that the punishments declared might correct him whom shame had not overcome.

VERS. 24.-- It were better for him. It would be much better not to be at all than to be in evil case, he says this in the customary and simple way. For it cannot be well with him who is not. Or does he say to the devil, not to be born unto sin: or was it also good for him that he should not be born to Christ by calling, lest he should be an apostate by betrayal? Or we are wont to say simply, it would be better not to be than to be in evil case.

Rabbi. The others say, Lord, this man, Rabbi. As though it were a lesser sin to betray a master than the Lord, or else by way of flattery.

VERS. 25.-- Thou hast said it. Nor is it openly said here whether 168Dit was he: for it can be understood as though he were saying, I did not say it.

VERS. 26.-- And whilst they were at supper, etc. The solemn joys of the old Pasch being ended, which were kept in memory of the deliverance of the people of God out of Egypt, he passes over to the new, which he willed the Church to frequent in memory of himself. Namely, that in place of the flesh and blood of the lamb he might substitute the sacrament of his own body and blood, and might show that he is the one to whom the Lord hath sworn, and he will not repent: thou art a priest (Psal. CIX), etc. He took. (HIER.) After the typical Pasch had been fulfilled, and he had eaten the flesh of the lamb with the apostles, he takes bread. And blessed and broke. Because he so subjected the man he had assumed to death, that he showed the power of immortality 169Ato be in him, and that therefore he would rise again quickly. He broke, that he might show that the breaking of his body would not be without his own will. He blessed first, because the nature which he assumed he filled, together with the Father and the Holy Spirit, with the grace of divine power. Therefore he gave his body after supper, because it was necessary that the typical Pasch should first be completed, and that so the sacraments should afterwards be substituted for the old Pasch. But we, for reverence of so great a sacrament, are refreshed with the sacraments of the Lord's passion before bodily food.

VERS. 27.-- He gave thanks. He shows what each one ought to do under the scourge of his own fault, since he himself bore with an even mind the scourge of another's: because bread strengthens the body, wine produces blood.

VERS. 29.-- I will not drink. I will not take delight in the ceremonies 169Bof this people, among which the rites of the paschal lamb are chief. After the passion I will not take up flesh, until I take it up new, which is now mortal.

New in the kingdom of the Father. Calling that new, and this old, he shows the body: namely, that which is of the old Adam, which shall be changed by immortality. With you, by this immortality is promised to his own also, although not at the same time. Of this fruit, because the same bodies are to rise again. But the day of my resurrection will be when, exalted in the kingdom of God, that is, in the glory of immortality, I shall be filled with a new joy together with you over the salvation of that same people regenerated by spiritual grace.

VERS. 30.-- And a hymn. This is what the psalm says: The poor shall eat and shall be filled (Psal. XXI), etc. Or, according to John, he sang a hymn giving thanks to the Father, 169Cin which he prayed for himself and for the disciples and for those who should believe. They went out unto the mount, etc. That through the receiving of the sacraments and through his own intercession he may teach us to ascend to higher gifts, with which we are anointed in heart: where is the refreshment of labour, the solace of sorrow.

VERS. 31.-- That you all suffer scandal [Vulg. Mt 26:31 Omnes vos scandalum patiemini, "you shall all be scandalized"]. He foretells to them what they are to suffer, that afterwards they may not then despair, but be set free by penance.

VERS. 32.-- After. As he foretold the place of the passion, so he foretells the place of the resurrection, that as they are sorrowful from the passion, so they may rejoice, glorified by the resurrection or by the vision. I will go before you, etc. That he might console their weakness by the promise of his own return.

169DVERS. 33.-- And if all. It is not a lie nor rashness, but faith and burning love, to such a degree that he did not look to his own weakness nor to the trustworthiness of the words of God.

VERS. 36.-- And pray. Death being close at hand, he fitly prays in the valley of fatness, because through humility and the fatness of charity he underwent death for us.

VERS. 37.-- He began to grow sorrowful. Not from fear of the passion, since he had come for this, but on account of the scandal of the apostles and the perdition of the ungodly. (HIER.) He began to grow sorrowful, that he might prove the truth of the man he had assumed. He was truly made sorrowful, but the passion does not rule over his mind: rather it is a propassion, whence he says: He began 170Ato grow sorrowful. But he is made sorrowful not from fear of suffering, since he had come for this, but on account of the unhappy Judas and the scandal of the apostles and the casting out of the Jews and the overthrow of Jerusalem.

VERS. 38.-- Sorrowful. It is the soul that fears and is made sorrowful. Peter, the lesser, does not fear, saying: I will lay down my life for thee: because, as a man, he does not know the force of death. Christ fears, because, as God set within a body, he sets forth the frailty of the flesh: he who took a body was bound to undergo all things that belong to a body.

Even unto death. (HIL.) Not because of death, but until he should free the apostles by his own passion. It is not death, but the time of death, that is in fear, because after the power of the resurrection the faith of believers is to be strengthened.

VERS. 39.-- If it be possible. This not out of fear, 170Bbut out of mercy, lest the Jews, who have not the excuse of ignorance, should not kill him [non occidant; read occidant, "should kill him"]; whence he says: this, that is, the cup of the people of the Jews, not simply a cup: If it be possible that the Gentiles may believe without the destruction of the Jews, I refuse the passion. But if they are to be blinded that the Gentiles may come in, let not my will, but thine be done. Not as I will. (AUG.) He transfigures his own into himself, who wills nothing other than the Father, as in that place: I was hungry, and you gave me to eat. And why persecutest thou me? But he teaches them to correct their own private will and to direct it according to the divine. (AMBR.) The man whom he showed forth by the truth of a body, he made equal in affection, so as to say: But not as I will, but as thou [Vulg. Mt 26:39 verumtamen non sicut ego volo, sed sicut tu]. He took up my will, he took up my sorrow. 170CConfidently do I name sorrow, I who preach the cross.

VERS. 41.-- But the flesh. He says this assuredly not of himself, but of those who said that they would never deny him.

VERS. 42.-- Again a second time. He prays a second time, that is, if Nineveh cannot be saved otherwise, unless the gourd wither, that is, the people of the Jews, who before were his tabernacle, so that it may kill me.

VERS. 44.-- He prayed the third time. He prayed three times over, that we too may pray for pardon from past sins, and for protection from the evils we repent of, and for wariness against future perils, and that we may direct every prayer to the Father and the Son and the Holy Spirit. Likewise, as there is a threefold temptation of desire, so also of fear. For there is the concupiscence of the flesh, the concupiscence of the eyes and the ambition of the world. There is also the fear of death, and the fear of advantage, 170Dand the fear of pain, against all which he teaches that we ought to be fortified by prayer. Whence also, on account of the threefold temptation of the passion, it can be understood that the Lord prayed three times.

VERS. 47.-- With swords and clubs. The deed agrees with the changed mind. For now he comes with clubs who, so long as he was at peace, bore himself more quietly.

VERS. 48.-- He gave them a sign [Vulg. Mt 26:48 dedit illis signum]. He thought that the signs which he had seen were done not by divine power, but by magic: and him whom he had heard was transfigured upon the mountain he feared lest in some such way he should now slip out of their hands: and therefore he gave a sign. Whomsoever I shall kiss. He still had something of the modesty of a disciple, in that he did not betray him openly to persecutions, but by the sign of a kiss.

171AVERS. 49.-- And he kissed him. The Lord received the kiss, not that he might teach us to dissemble, but lest he should seem to flee the betrayal, whence: With them that hated peace I was peaceable (Psal. CXIX).

VERS. 52.-- They shall perish with the sword. With that sword which, being of fire, is turned before paradise, that is, of divine vengeance, and with the sword of the spirit, that is, of the word of God.

VERS. 53.-- Thinkest thou that, etc. As if he should say, I have no need of the help of the twelve apostles, I who can have twelve legions of angels, in which are seventy-two thousand, by which the tongue of all nations is expressed. But he intimates that it is not to be feared if all nations rise up against Jesus, since he himself has far stronger armies of angels. Otherwise: This number signifies the whole race of men 171Bthat was to contend with the Roman empire against the Jews. These are the angels of God, who in the forty-second year after the resurrection, together with Titus and Vespasian, destroyed those murderers and burned their city.

VERS. 55.-- You are come out with swords. It is foolish to seek with swords and clubs him who gives himself up of his own accord, and to track down by night through a betrayer, as though he were in hiding, one who taught daily in the temple. But you gather together in the darkness, because your power is in the darkness.

VERS. 57.-- To Caiphas. The name agrees with the deed. Caiphas, that is, a searcher out, or shrewd to fulfil, namely, the wickedness of his own guile. Or, one vomiting with the mouth, because he was shameless in uttering a lie and in demanding a murder.

171CVERS. 58.-- Afar off. Rightly afar off, he who was about to deny him close at hand, he signifies the Church, which would imitate the passion of Christ far differently, because the Church suffers for itself, but Christ for the Church.

VERS. 64.-- Thou hast said it. Mark: I am: which is the same: And there is a like answer against Pilate and against Caiphas, that they may be condemned out of their own sentence. The Son of man. Me, exalted in the form which you judge, and having the name which is above every name.

VERS. 65.-- He rent his garments. The fury which made him rise from his seat makes him also rend his garment. By a great mystery: since the garment of the Lord could not be rent even by the soldiers. For it signifies that their priesthood, the pontificate, was for their crimes to be utterly dissolved: but the solidity 171Dof the Church (which is called the garment of God) will remain unbroken to the end of the world. It is the custom of the Jews, when they hear anything of blasphemy, they rend their garments.

Which Paul and Barnabas did in Lycaonia, when they were called Jupiter and Apollo.

VERS. 67.-- Then they spit. As he was then spit upon with the spittle of unbelievers, so now he is dishonoured with the reproaches of false believers, and is beaten with buffets, that is, with the blasphemies of the same men.

VERS. 68.-- Prophesy. They speak an insult to him who willed to be held a prophet by the peoples. For they veiled his face, according to Mark, not that he might not see their crimes, but that they might hide from themselves the grace 172Aof the knowledge of him. As there was a veil upon the face of Moses, which remains to this day.

VERS. 69.-- One maidservant. Why does a maidservant betray him first, when the men were better able to recognize him, unless that this sex might be shown to have sinned unto the death of the Lord: and redeemed through the passion. And therefore a woman first received the mystery of the resurrection: and kept the commands, that she might abolish the old error of the transgression. As through a woman the ancient enemy seduced the first parent, so through a woman he drives the prince of the Church to deny the master whom he had confessed to be Christ the Son of God.

VERS. 72.-- I know not the man. How harmful are the conversations of the wicked, which compel Peter to deny Christ, or that he knew the man whom he confessed 172Bamong the disciples to be the Son of God.

VERS. 73.-- They that stood by. John and Luke speak of one, a kinsman of Malchus. But either it is a plural for a singular. Or there was one who had seen him and was speaking chiefly, whom the rest, following him, accused in like manner.

VERS. 74.-- And immediately the cock crew. After the third denial the cock's crowing follows. The sacraments of things are signified by the state of the times. At midnight he denies, at the cock's crowing he repents, after the resurrection, in the light, he professed three times that he loved him whom he had three times denied: because what he had erred in the darkness of forgetfulness, he corrected by the remembrance of the light already hoped for: and by the presence of that same true light he fully raised up whatever he had changed.

VERS. 75.-- He remembered. In another Gospel it is said, 172CThe Lord looked upon Peter (Luc. XXII), and by his look drew him to tears, as though bringing back to his mind how often he had denied, and what he had foretold to him, nor could he remain in darkness upon whom the light of the world had looked. And going forth. Shut off from the counsel of the ungodly, he washes away his fault, which he did not do within. For this cause he was permitted to waver, that in the prince of the Church a remedy of penance might be established, and that no one should dare to trust in his own strength.

VERS. 1.-- And in the morning. Matthew and Mark have woven together the narrative of the things that were done with the Lord up to the morning, but afterwards they go back to tell the denial of Peter: which being ended, they return 172Dagain to the morning, that from there they might weave together the rest.

VERS. 4. I have sinned in betraying, etc. As though it were in his own power to change the sentence of the persecutors: but although he changed his will, yet he did not change the outcome of his first will. What is that to us. What does it concern us about this? look thou to it, do thou know what thou hast done. Or, what dost thou see as pertaining to us. What does the price received concern us: thou hadst approved of that, do thou with it what thou wilt. They who sin unto death have so great ignorance and blindness that they are neither troubled in their crimes, nor tormented with the pain of repentance.

VERS. 5.-- And casting down. As his repentance was fruitless, so also this offering in the temple is execrable. And going away. (HIER.) It profited Judas nothing to have done penance, by which he could not 173Acorrect his crime. But when a brother so sins against a brother that he is able to amend what he has sinned, it can be forgiven him. But if the works remain, penance is taken up with the voice in vain. This is what is said of him: And let his prayer be turned to sin (Psal. CVIII): so that not only was he unable to amend the wickedness of the betrayal, but he added the crime of his own murder, whence he was the more wicked.

VERS. 6.-- It is not lawful for them. Truly straining out the gnat and swallowing the camel: for if for this reason they do not put the money into the corbona, that is, into the treasury, that is, among the gifts of God, because it is the price of blood, why then is the blood itself poured out? And what reward is theirs, if from it a field is bought for the burial of the poor?

VERS. 9.-- By Jeremias. (HIER.) This is read not in Jeremias, but in Zacharias: yet in other words. 173BI lately read an apocryphon of Jeremias, in which I found these words written. But nevertheless it seems to me rather that this was taken from Zacharias, after the manner of the apostles, who, the order of the words being passed over, bring forward only the meanings out of the Old Testament.

Of the children of Israel, etc. From whom it was less fitting, who ought to have magnified him.

VERS. 11.-- Thou art the king of the Jews. According to Luke they had brought two charges, namely that he forbade tribute to be given to Caesar, and that he said he was a king. Concerning the kingdom, therefore, Pilate asks, because he does not know it. Concerning the tributes: because he had heard that he had answered: Render to Caesar the things that are Caesar's (Zac. II): he disregards, as it were, the open lie of the envious. Whence Mark: And their testimonies were not agreeing (Marc. XXIV) [Vulg. Mc 14:56 et convenientia testimonia non erant, without eorum]. In 173Cthis, that Pilate asks of no other crime except whether he is the king of the Jews: the Jews are convicted of impiety, who could not even falsely find what they might lay against the Saviour.

VERS. 16.-- Who was called Barabbas. Barabbas, in the Gospel according to the Hebrews, is interpreted son of the father or their master. He himself is Antichrist, whom they prefer to Christ, to whom it is said: You are of your father the devil (Joan. VIII). Pilate, who is interpreted the mouth of the hammerer, signifies the devil, who is the hammer of the whole earth, by whom the Lord permits his own vessels to be tried: and at the last he grinds him down, when in the final damnation he shall break him in pieces.

VERS. 17.-- Whom will you. Wishing to satisfy the people, he gives the choice, although he does not doubt that Christ 173Dis to be chosen, knowing that he had been handed over through envy. Who is called Christ. The same as what Mark says: the king of the Jews, whose king Christ was called.

VERS. 19.-- For the judgment seat. The tribunal is the seat of judges, as the throne is of kings, the chair of teachers. His wife. The wife of a Gentile man understands in a vision that which the Jews, waking, would not understand. Have thou nothing to do with that just man. Now at last the devil, understanding that through Christ he was to lose his spoils, just as at the first he brought in death through a woman; so now through a woman he wishes to free Christ out of the hands of the Jews, lest through his death he lose the empire of death.

VERS. 21.-- Barabbas, etc. They chose the son of the devil instead of the Son of God, that they might destroy the Saviour together with their own salvation, 174Aand set free a betrayer, which petition of theirs cleaves to them even to this day, their nation and their place and their liberty being lost: because they willed to destroy the giver of liberty.

VERS. 22.-- What therefore shall I do with Jesus. He sought many occasions to set him free with the goodwill of the people. First, comparing a robber with a just man. Then: What then shall I do with Jesus, who is called Christ? [Vulg. Mt 27:22 Quid igitur faciam de Jesu, qui dicitur Christus?; Migne's own lemma above prints igitur] And when they said: let him be crucified, he did not at once yield, but according to his wife's suggestion he says: Why, what evil hath he done? By which saying Pilate absolved Christ.

VERS. 24.-- He washed his hands. Signifying the Gentile people, a stranger to the impiety of the Jews, who cried out: Crucify him, crucify him.

VERS. 25.-- His blood. The imprecation persists to this day, and the blood of Christ is not taken away 174Bfrom them.

VERS. 26.-- Then he released to them Barabbas. Barabbas, a seditious robber and the author of murders, was released to the people of the Jews. (ISID.) The devil, who long since had for his pride been driven out of the fatherland of light, and had been sent into the prison of darkness. And therefore the Jews cannot have peace, because they chose rather the prince of seditions. Or, Barabbas bore the type of Antichrist.

But Jesus having been scourged [Vulg. Mt 27:26 Jesum autem flagellatum]. Therefore it is to be believed that Pilate scourged Jesus and gave him to the soldiers to be mocked, that the Jews, sated with his punishments and his reproaches, might thirst no further for his death. But Jesus. Serving the Roman laws, which command that those who are to be crucified be first scourged.

174CVERS. 28.-- A scarlet cloak. (HIER.) In the scarlet cloak he bears up the bloody works of the Gentiles. In the crown of thorns he looses the ancient curse. In the reed he kills the venomous beasts. Or he holds the reed in his hand, that he might write the sacrilege of the Jews. He is not mocked in his own garments, but in those which he bore for our sins. When he was crucified he received his own adornment at once: because the elements are troubled, and the creature gives testimony to the Creator.

VERS. 32.-- A man of Cyrene. Behold, not a Hebrew, but a foreigner is put under the reproach of Christ, that the fulness of the sacraments might be shown to pass over from circumcision to uncircumcision.

VERS. 33.-- Golgotha. It is Syriac, and is interpreted of Calvary, not because of the baldness of Adam, whom they falsely say was buried 174Dthere, but because of the beheading of the condemned. Adam is read in the book of Josue to have been buried near Hebron.

VERS. 34.-- Mingled with gall. Another evangelist says myrrhed, that is, most bitter. And there could have been a mingling of both, of gall and of myrrh. And when he had tasted, he would not. This Mark passes over in silence: he would not drink. This is what Mark says: he took it not, namely, that he should drink it.

VERS. 35.-- They divided. This John more distinctly: the garments into four parts, that the Church may be signified in the four parts of the world. The coat allotted signifies the unity of all the parts by the bond of charity, which comes about by lot, that is, by the grace of God, not by human choice.

VERS. 37.-- The cause. For which the Jews handed him over 175Ato Pilate. The King through the cross did not lose, but confirmed, his empire, whether the Jews will or will not.

VERS. 38.-- One on the right hand. One on the right hand, by whom is signified the mortification of the flesh for the sake of heavenly glory: one on the left hand, by whom again is signified the mortification of the flesh for the sake of some cause of the world.

VERS. 39.-- They blasphemed. It had been foretold in the book of Wisdom (Cap. II): Let us condemn him to a most shameful death. For there shall be respect in his words. For if he be truly the Son of God, he will take him up and will deliver him from the hand of his adversaries [Vulg. Sap 2:20 erit enim ei respectus ex sermonibus illius, and Sap 2:18 Si enim est verus filius Dei, suscipiet illum, et liberabit eum de manibus contrariorum]. Because therefore he was being crucified and was not delivered, they believed that he was not the Son of God: therefore they insult him as he hangs upon the tree, and shake their heads:

VERS. 40.-- If thou be the Son of God. If, yielding to those who insulted him, 175Bhe had come down from the cross, he would not have shown the power of patience.

VERS. 42.-- And we will believe him [Vulg. Mt 27:42 et credimus ei, the present tense]. A fraudulent promise: he does a greater thing in rising from the tomb, and you do not believe: if therefore he should come down from the cross, you would not believe. But the demons put this in; for they felt at once the power of the cross, and their own strength broken, and they do this that he may come down from the cross. But the Lord, knowing this, remains, that he may destroy the devil.

VERS. 44.-- And the selfsame thing the robbers also. At first both blasphemed, then, the signs being seen, one believed. So both peoples first blasphemed God: but the one, terrified by the signs, repented, and now convicts the Jews.

VERS. 45.-- And from the sixth hour. Note that the Lord is crucified when the sun is about to withdraw from the centre of the world, because 175Che dies for sins, and Adam, when he had sinned, heard the voice of the Lord after midday. And it is the order of reason that at the time at which he shut the gate of paradise against the transgressing Adam, at that time he should unlock it to the penitent robber. That Mark says the Lord was crucified at the third hour is for this reason, that he may show that the Jews, who excuse themselves, crucified him rather with their tongues than the soldiers by whose hands it was done: who at the third hour cried out that he should be crucified. For when he was crucified, it was about the sixth hour, that is, not yet fully the sixth.

VERS. 46.-- And about the ninth hour. When the day had declined toward evening and the sun had grown cool from its heat, he completes the passion, showing that he dies for our sins, by which we have fallen from the divine light and love into this night. In the morning the Lord rose again, 175Dteaching that he would lead forth those raised up in soul into the light of eternal happiness. Eli, Eli, lamma. Whose nature he takes upon him, of the same men he bewails the misery. Wherein he shows how much they themselves ought to weep who sin. Marvel not at the lowliness of the words and at the complaints of one forsaken, since, knowing the form of a servant, thou seest the scandal of the cross.

VERS. 47.-- And certain. Not all, perhaps Romans, not knowing the property of the Hebrew speech. Or some Jews, reckoning Christ less than Elias, so that he should beg his help.

VERS. 49.-- Let be, let us see. Because they understood the voice of the Lord amiss, they waited in vain for the coming of Elias.

176AVERS. 51.-- And behold the veil of the temple. That the ark of the testament and all the sacraments of the law, which were being covered, might appear and might pass over to the Gentiles. Josephus says that the angelic powers, once the guardians of the temple, then cried out together: let us pass over from these seats. The veil which was called the outer one: because now we see in part; but when that which is perfect shall come, then the inner veil shall be rent asunder. The earth was moved. All the elements show forth their Lord crucified. The earth is moved, not enduring to bear its Lord as he hangs. The rocks. That is, the hearts of the Gentiles, or the prophecies of the prophets, who are called rocks from the rock Christ, that whatever in them was shut up under the hard veil of the law might, being rent, lie open to the Gentiles.

VERS. 52.-- And the monuments. And yet, although the monuments 176Bwere opened, they did not rise before the Lord rose again, that he might be the firstborn among many brethren. The bodies of the saints. These are to be believed to have ascended in like manner with the body when the Lord ascended.

VERS. 53.-- Into the holy city. Jerusalem, which is called holy because of the temple, and the Holy of holies, which no other city has.

VERS. 54.-- And the centurion. These men confess God in the scandal of the cross. Arius in the Church preaches a creature, whom the blind Jews do not believe even for so many miracles. In the centurion is signified the faith of the Church, which, the veil of the heavenly mysteries being unlocked by the death of the Lord, affirms Jesus to be the Son of God while the Synagogue is silent.

VERS. 55.-- Many women. Matthew and Luke say that Mary Magdalen stood afar off. But John 176Csays she was beside the cross, because she was distant by such an interval that she could be said to be beside it: because she was at hand in his sight, and afar off by comparison with the nearer crowd. We can also say that those women who were with the mother of the Lord, after he had commended her to the disciple, had already begun to go away, that they might draw themselves out of the density of the crowd and behold from farther off the other things that were done. Ministering unto him. It was of the Hebrew custom that women should minister of their own substance to their teachers: which the Lord accepted, that he might give an example to the apostles.

VERS. 56.-- Of James. James the son of Alphaeus is called the less, to distinguish him from that James who was called among the first apostles and chosen by the Lord.

VERS. 57.-- A rich man. Because none but a rich man could approach the governor, not that the evangelist commends 176Driches. He was called also a decurion, because he was of the order of the curia and discharged the office of the curia, by this he could have the means, by this, that he was a disciple, he was worthy of this ministry. He was a disciple of Jesus. He went to Pilate. Although in secret, avoiding beforehand the enmities of the Jews, in this last office he cares nothing for them.

VERS. 59.-- In a clean linen cloth. Mystically. He wraps Jesus in a clean linen cloth who receives him with a pure mind. Hence also the custom of the Church holds that the sacrifice of the altar be celebrated not upon silk, not upon dyed cloth, but upon pure linen.

VERS. 60.-- In his own new monument. Because, if he were laid in a monument where another had been laid, another 177Aperhaps would be feigned to have risen again. In the rock, lest, if it had been built of many stones, he should be said to have been taken away by theft, the foundations of the tomb being undermined.

VERS. 61.-- And there were there. While the other acquaintances of Jesus were returning to their own, the women alone, who loved more closely, were watching the service of the burial, awaiting what Jesus had promised: and therefore they are the first to see the resurrection.

VERS. 63.-- After three. The whole from a part, of the sixth day, on which he was crucified, with its own night, for one day. The sabbath entire. The third day from its first part, that is, from the night, for the whole with its own daytime, and so there is a space of three days.

VERS. 66.-- They made the sepulchre sure. Their diligence profited our faith. For the more it was guarded, the more is the power of the resurrection shown.

• 177B

VERS. 1.-- In the evening, etc. (HIER.) That the different times of these women, etc., as far as they could not approach, they approach in the morning. Mary Magdalen, and the other Mary. Two women of one name and of one devotion signify two peoples embracing with equal devotion the passion and the resurrection of Christ.

VERS. 2.-- An earthquake. As in the passion, so also in the resurrection there is a movement of the earth: and it signifies that the hearts of earthly men are to be moved to penance through faith in the passion and the resurrection. He rolled back the stone. He could go out from the sepulchre while it was closed, who was born from the virgin's womb while it was closed. The rolling back of the stone signifies the unlocking of the sacraments of Christ, which were covered by the veil of the letter: 177Cwhich being taken away, the resurrection, the abolition of death, life eternal began to be preached throughout the whole world.

VERS. 3.-- As lightning. In the whiteness of the garment he signified that he would be gentle to the just, in the terror of the lightning he signifies that he will be terrible to the reprobate.

VERS. 5.-- Fear not. You who see your own fellow citizens. Let those fear who do not belong to their fellowship.

VERS. 7.-- And going quickly. Nor is it granted to us to keep this joy in the secret of the heart, but to lay it open to those who love in like manner.

VERS. 8.-- With fear and joy. The affection in them is twofold, of fear and of joy. The one from the greatness of the miracle, the other from desire of him who was rising again, and each urged on the womanly step.

177DVERS. 9.-- And behold Jesus, etc. So Christ meets with his help all who begin the way of the virtues. And they held. It was said above that he went out while the monument was closed, that thou mightest understand the body to be immortal: here his feet are held, that thou mightest prove the flesh to be true. And because they trembled at so great a vision, fear is first driven out: Fear not, that with a peaceful mind they might be able to hear the things that are said. These women hold his feet, who adore him raised up again: but she who did not yet know that the Son of God 178Ahad risen again deservedly hears: Touch me not, for I am not yet ascended to my Father (Joan XX).

VERS. 10.-- Tell. As a woman told the death-bearing words of the serpent, so now the words of the life-giver, that from her from whom death then came, now life may come. To my brethren. Before he called them servants also, now brethren, that he may teach that after the resurrection he has taken up again the same humanity, and that they may hope for the same.

VERS. 12.-- A great sum of money. (HIER.) Those who misuse the goods of the Church upon other things by which they may fulfil their own will are like to the scribes and the Pharisees and the priests who bought a lie and the blood of the Saviour.

VERS. 13.-- They stole him away while we were asleep. (AUG.) If they slept, how did they see? If they did not 178Bsee, how could they be witnesses? The avarice which took captive the disciple, the companion of the Lord, deceived also the soldiers who guarded the sepulchre: and so it seduced the Jews, whence he adds: And it was spread abroad.

VERS. 16.-- They went away. From Jerusalem into Galilee. Into a mountain: because the body taken up from the common earth had been lifted above all earthly things. And he admonishes us that, if we wish to see him, we should be lifted from the lowest things to the things above. Christ went before, the firstfruits of them that sleep, the others follow in their own order, and seeing him they adore him, that is, they praise him without end.

VERS. 17.-- But some doubted, as Luke says: thinking that they saw a spirit, which he gave up in dying.

VERS. 18.-- And coming near. And therefore the loving master both 178Cstrengthens them in the faith, and calls the doubting to faith, intimating to how great a glory he had come. It is given. He says this not of the coeternal Godhead of the Father, but of the humanity he assumed, in which he is less than the angels, in which also he was crowned with glory and honour and set above all things.

VERS. 19.-- Going. He who has now come into the light, which until now had for certain causes been doubtful to men. Teach. A fitting order. For first the hearer is to be taught. Then he is to be steeped in the sacraments of the faith, then to be instructed in the keeping of the commandments. Because unless the soul first receive the faith, baptism is not to be given, nor is it of avail to be cleansed, if afterwards he does not press on in good works.

VERS. 20.-- And behold I am with you. But what is the reward 178Dof a holy manner of life, and what the pledge of the blessedness to come which the faithful have even in the present, he adds: Behold I am with you, etc. Which he promises to the apostles, and through their successions to the universal Church. Note that until the end of the world there will not cease to be men who are worthy of the divine dwelling.

(AUG.) On the first day of the week at daybreak, etc., as far as the angel saying to them: So shall he come as you have seen him going into heaven (Act. I).