Commentary on the Gospel of Matthew

ENARRATION ON THE GOSPEL OF MATTHEW. — CHAPTER I.

^A and that our morals be corrupted, it pleased [God] that the Gospels should be written, so that, being instructed by them in the truth, we might not be led astray by the falsehoods of heresies, nor that our morals should be utterly corrupted. He gave us four Gospels, perhaps because we learn from them the four cardinal virtues: fortitude, prudence, justice, and temperance. Fortitude, when the Lord says: “Fear not them which kill the body, but are not able to kill the soul.” Prudence, when He admonishes: “Be ye ^B prudent as serpents.” Justice, when He teaches: “As ye would that men should do to you, do ye also to them likewise.” And temperance, when He declares: “Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.”

In another way, there are four Gospels because they are the pillars of the world. Since the world has four parts—the Orient, the Occident, the Septentrion (North), and the Meridiem (South)—it was fitting that there should be four pillars.

In yet another way, there are four Gospels because they contain these four things: namely, doctrine, commandments, threats, and promises. And to those who have believed the doctrine and kept the commandments, future blessings are promised; but to those who have not believed the doctrine or have not kept the commandments, future punishments are threatened.

It is called "Gospel" (Evangelion) because it announces to us things that are well and good—that is, blessings: namely, the remission of sins, justification, the ascent into the heavens, and the adoption as sons of God. It also announces that we receive these things easily and freely, for we did not toil for the acquisition of these blessings, ^C nor did we receive them from our own achievements, but by the grace and philanthropy of God we have been deemed worthy of such great blessings.

*Secundum Matthæum.* There are four evangelists; of these, two, Matthew and John, were from the choir of the twelve. Two others, I mean Mark and Luke, were from the seventy. Mark was a follower and disciple of Peter, and Luke of Paul. Matthew, therefore, was the first of all to write the Gospel in the Hebrew language, for those who had believed from among the Hebrews, eight years after Christ’s ascension. And they say that John translated this from the Hebrew tongue into Greek. Mark wrote ten years after the ascension, having been taught by the mouth of Peter; Luke after fifteen. And John, the most theological, after thirty-two years. For they say that after their death, when he alone survived, the three Gospels were brought to him so that he might see them and judge whether they had been written truthfully. John, having seen them, and having welcomed them for the sake of the truth, himself supplied whatever those others had passed over, and as many things as they had said briefly, ^D he expanded on at greater length.

in his Gospel. Wherefore he began from sublime theology; for since others had made no mention that the Word of God had existed before the ages, he himself brought forward this matter divinely, so that notice should not be taken of the Word of God as being a mere man—that is, without divinity. For Matthew, discoursing only concerning the substance of Christ in the flesh, was writing to the Hebrews, ^A to whom it sufficed to learn that Christ was born of Abraham and David. For he who of the Hebrews has believed is content if he is made certain that Christ was born of Abraham and David. But, you ask, did one evangelist suffice? Hear then: it did suffice indeed, but that the truth might be manifested more abundantly, four were permitted to write. For when you see these four, who did not gather into one place, nor sit together, and who lived in different places, yet wrote concerning the same things as if from one mouth, will you not marvel at the truth of the Gospel, and confess that they spoke from the Holy Spirit? And do not tell me that they do not agree in all things. For see in what they disagree: did one say, Christ was born, and another say, "No"? Or one, that he rose again, and another, that he did not? Far from it. They are in accord in those things which are most necessary and primary. ^B Therefore, if they are not divided in primary things, why do you wonder if they appear to vary in the least? For it is for this very reason that they do not agree in all things, that they speak the more truly; otherwise, they might have been held suspect, as if they had sat together and written by mutual counsel: but now, since what one omitted, another wrote, this is the only cause why they appear to vary in certain points; and these matters stand thus. We, however, shall proceed to the series of the context.

CHAPTER I. On the genealogy of Christ.

VERS. 1. ^C « Liber generationis. » For what cause did he not say, vision, or word, as the prophets, who inscribed their books thus? The vision which Isaias saw, and, The word which came to Isaias. Do you seek to learn? The prophets spoke to the hard of heart and disobedient, and therefore they said, It is a divine vision, and the word is from God, so that the people might fear, and not despise the things said. Matthew, however, had his discourse to those who had believed, who were grateful and obedient, and therefore he announced nothing of the kind that the prophets did. But I could also say another thing, that the prophets saw with their minds those things which they saw, the Holy Spirit causing the apparition, and therefore they called them ^D visions. But Matthew did not see Christ mentally and through an apparition, but he was with Him corporally, and heard Him sensibly, seeing Him in the flesh: and therefore he does not say, the vision which I saw—that is, the apparition—but, « Liber generationis Jesu. » The name Jesus is not Greek, but Hebrew; and it is interpreted, Savior. For Jesua is said for salvation among the Hebrews. « Christi. » Were called Christs kings and priests. For they were anointed...

with the holy oil which flowed from the horn placed upon the head. The Lord is therefore called Christ, both as king—for He reigned over sin—and as priest—for He offered Himself as a sacrifice for us. He was also anointed, strictly speaking, with the true oil, the Holy Spirit. For who else possessed the Spirit as the Lord did? In the saints, indeed, the grace of the Holy Spirit worked; but in Christ, the grace of the Spirit did not work [independently], but Christ worked miracles with the Spirit, who is of the same essence. ^B « Of David. » Since he said Jesus, in order that you might not think he speaks of another Jesus, he added, of David. For there was also another famous Jesus, who held the command of the people of Israel after Moses; but that one was called son of Nave, and not of David; for he was before David by many generations, and he was not from the tribe of Judah, from which David descended, but from another. « Of Abraham. » For what reason did he place David before Abraham? Because among the Hebrews David was more celebrated, and he was later than Abraham, and more illustrious in his kingdom. For among the kings, he was the first who pleased God; and he received a promise from God that from his seed the Christ would arise. Whence also all called the Christ, son of David; for indeed David preserved a true type of Christ. For just as he reigned after Saul had been rejected by God and was hateful, so also Christ, after Adam had been deprived of the kingdom and the sovereignty which he had over all animals and demons, came having become flesh and reigned over us. ^C « Abraham begat Isaac. » From Abraham he begins the genealogy, because he was the father of the Hebrews, and because he was the first to receive the promises that in his seed all nations would be blessed. Appropriately, therefore, does he derive the genealogy of Christ from him; for Christ is the seed of Abraham, in whom we all who are from the Gentiles, who were formerly accursed, have been blessed. Abraham, moreover, is interpreted as "father of nations"; but Isaac, as "laughter" or "joy." The Evangelist does not mention the illegitimate children of Abraham, such as Ishmael and the others, because the Jews did not descend from them, but from Isaac. « Isaac begat Jacob; and Jacob begat Judah and his brethren. » Do you see that for this reason he made mention of Judah and his brethren, because from them were the twelve tribes? « Judah begat Phares and Zara, of Thamar. » Judah had taken Thamar as a bride for Er, one of his children. ^D Upon his dying childless, he joined her to Onan, who was also his son; and he, too, having been extinguished from life because of his wickedness, Judah did not again join her to anyone. But she, desiring to procreate from the seed of Abraham, laid aside the garments of her widowhood, and having arrayed herself as a harlot, she mingled with her father-in-law, and conceived of him two male twins. And as she was giving birth to these, the first of the children put forth his hand from

^A the womb, as if he were about to be born first, and the midwife quickly marked the child's hand with a scarlet thread, so that the one born first might be recognized. But the child withdrew his hand inside the womb, and the other child was born first, and then he who pushed out his hand was born. Thus, the one born first was called Phares, which means "dissection," for he dissected the natural order; and the one who withdrew his hand was called Zara. This story signifies a mystery: for just as Zara showed his hand first, but then withdrew it, so also the life according to Christ appeared in those saints who were before the law and circumcision. For all of these were not justified by the observances and commandments of the law, but because they lived an evangelical life. Observe how Abraham left his father and house for the sake of God, and denied even his own nature; consider Job, and Melchizedek. But when the law came, such a life was withdrawn. And just as there, after Phares was born, Zara came out later, so when the law was given, later the evangelical life shone forth, which was sealed with the scarlet thread, that is, with the blood of Christ. For this reason, the Evangelist made mention of these two children, as if declaring that their birth signified something mysterious. And you may state it another way: he makes mention of Thamar, even though she does not seem praiseworthy, because she slept with her father-in-law, to show that Christ, having accepted all things for our sake, accepted even having such progenitors; or rather, that by this very fact, that He was born of them, He might sanctify them; for He did not come to call the righteous, but sinners.

^B Ver. 3-5. "Phares begot Esrom; Esrom begot Aram; Aram begot Aminadab; Aminadab begot Naasson; Naasson begot Salmon; Salmon begot Booz of Rachab." Some think that this Rachab is that harlot who received the scouts of Joshua the son of Nun, and she saved them, and was saved herself. And he mentions her to show that just as she was a harlot, so also was the gathering of the Gentiles: for they committed fornication in their pursuits. But by receiving the scouts of Jesus—that is, the Apostles—and being persuaded by their words, all who were from the Gentiles were saved. "Booz begot Obed of Ruth." This Ruth was a foreign woman, yet she was joined to Booz; so also the Church from the Gentiles, being a foreigner and outside the covenants, forgot her own people, and the worship of idols, and her father the devil, to whom she was joined, and was taken in marriage by the Son of God.

"Obed begot Jesse; Jesse begot David the king; and David the king begot Solomon of her who was of Uriah." And again, he makes mention of her who was of Uriah, so as to teach that no one ought to be ashamed of their progenitors, but rather should strive, through their own virtue, to make them more glorious; and that all are acceptable to God, even if they were born of a harlot, provided that they possess virtue. ^{C D}

^A

VERS. 7-11. *Solomon begat Roboam, Roboam begat Abia, Abia begat Asa, Asa begat Josaphat, Josaphat begat Joram, Joram begat Ozias, Ozias begat Joathan, Joathan begat Achaz, Achaz begat Ezechias, Ezechias begat Manasses, Manasses begat Amon, Amon begat Josias, Josias begat Jechonias and his brethren, at the time of the migration to Babylon.* He calls the "migration to Babylon" the captivity which they later suffered, being all carried off together to Babylon. For though the Babylonians had gone to war on other occasions, they had afflicted them only moderately; but at that time, they made them depart entirely from their fatherland.

VERS. 12-16. *And after the migration to Babylon, Jechonias begat Salathiel, Salathiel begat Zorobabel, Zorobabel begat Abiud, Abiud begat Eliachim, Eliachim begat Azor, Azor begat Sadoc, Sadoc begat Achin, Achin begat Eliud, Eliud begat Eleazar, Eleazar begat Matthan, Matthan begat Jacob, Jacob begat Joseph ^B the husband of Mary, of whom was born Jesus, who is called Christ.* Why does he give the genealogy of Joseph and not of the Theotokos? For what communion had Joseph with that seedless birth? Was Joseph truly the father of Christ, such that the genealogy of Christ should be reckoned from Joseph? Hear, then, that Joseph truly has no communion with the birth of Christ. And it was necessary on this account for the Theotokos to be included in the genealogy; however, since it was the law not for women to be included in lines of descent, for this reason he did not include the Virgin by name; yet, by giving the genealogy of Joseph, he included her as well. For it was a law not to take wives from another tribe or from another lineage, that is, kin, but from the same tribe and lineage. Since such was the law, it is clear that when Joseph’s genealogy is given, it brings with it the genealogy of the Theotokos; for the Theotokos was certainly of the same tribe and the same lineage. For if she were not, how could she have been betrothed to him? Thus, the Evangelist kept the law which commanded that women not be included in genealogies, and yet none the less gave the genealogy of the Theotokos by giving the genealogy of Joseph. He called him the husband ^C of Mary according to common custom; for we are accustomed to call the betrothed a husband of the one betrothed, even if the marriage has not yet taken place.

VERS. 17. *So all the generations from Abraham until David are fourteen generations, and from David until the migration to Babylon, fourteen generations; and from the migration to Babylon until Christ, fourteen generations.* He divides the generations into three periods to show the Jews that, whether under judges—as were those up to the time of David—or ^D under

kings, as were those up to the deportation, or under priests, as were those up to Christ, they nevertheless profited nothing in terms of virtue; and that they were in need of the true Judge, King, and Priest, who is Christ. For when the rulers failed, Christ came according to the prophecy of Jacob. But where are the fourteen generations from the Babylonian deportation to Christ, when only thirteen persons are found? For if a woman were to be counted in a genealogy, we could have included Mary and completed the number; but, as it is, a woman is not included in the genealogy. How, then, is this resolved? Some say that he placed the deportation itself as occupying the order of a person.

VERS. 18. « Now the birth of Jesus Christ was in this way. For his mother Mary having been betrothed to Joseph. » Why did God permit her to be betrothed, and altogether to give suspicion to men as if Joseph had known her? In order that she might have a guardian in times of adversity; for this man, even in the flight into Egypt, took care of her and preserved her. There is also another reason, that she might remain hidden from the devil; for this cause she was betrothed. For when the devil heard that a Virgin would have (a child) in her womb, he was watching the Virgin; in order, therefore, that the deceiver might be deceived, the ever-virgin Mary is betrothed to Joseph, and there is a figure only of marriage, but not the act itself. « Before they came together, she was found to have (a child) in her womb from the Holy Spirit. » To come together here signifies sexual union; for before they had come together, she conceived. Whence also the evangelist is astonished and cries out: « She was found, » as if speaking of some paradoxical event.

VERS. 19. « But Joseph, her husband, being a just man, and not wishing to hold her up to contempt, resolved to send her away secretly. » How was Joseph just, when the Law commanded that an adulteress be held up to contempt, that is, made public and punished, yet he himself intended to cover up the sin and transgress the Law? This is solved, first, by the fact that he was just for this very reason. For he did not wish to be cruel, but, out of much kindness and mercy, he pursued her with compassion, showing himself superior to the Law and already living above the legal commandments. Then, because he himself knew ^D that she had conceived from the Holy Spirit, and for this reason he did not wish to hold up to contempt and afflict one who had conceived from the Holy Spirit, and not from an adulterer. For see what it says: « She was found to have (a child) in her womb. » By whom was she found? By Joseph; that is, it was made known that she had conceived from the Holy Spirit. Whence he wished to send her away secretly, as not daring to have as a wife one who had been accounted worthy of such a great grace.

VERS. 20. « But while he was thinking about these things, behold, an Angel of the Lord appeared to him in a dream, saying. » When the just man was troubled, then the angel stood by, teaching him what he should do. And he appears to him in a dream because

^A he is proven to be very faithful. For the angel spoke openly to the shepherds, as being uneducated men; but to this man, as to one just and faithful, he appeared in a dream. And how was he not going to believe, when the angel was teaching him about things he had in his own mind, and about things he had not spoken of to anyone? For while he was pondering, but not speaking, the angel stood by him; he believed, therefore, with good reason that it was from God; for it is God's prerogative to know what we do not utter. "Joseph, son of David." He called him son of David, reminding him that Christ was prophesied to be from the seed of David. And by saying such things, he was saying: "Do not disbelieve, having reflected on David, who received the promise concerning Christ." "Do not fear to take." He shows from this that he was afraid to keep her, lest he should offend God by keeping an adulteress. Or otherwise, "Do not fear," that is, you indeed fear to be joined to her, because she has conceived of the Holy Spirit; but do not fear to "take," that is, to keep her within your home; for in his mind and intention he had already dismissed her. "Mary your wife." He says this because you perhaps think that she is an adulteress. But I say to you that she is your wife. That is, she has not been corrupted by anyone, but is your betrothed. "For that which is born in her is of the Holy Spirit." For she is not only exempt from unlawful intercourse, but she has also conceived in a more divine way, and therefore you ought to rejoice all the more for this reason.

^B "And she shall bring forth a Son." Lest someone should say: "And from where shall I believe you, that it is of the Spirit?" He speaks of the future, that she will bring forth a Son. For if I speak truly concerning this, it is manifest that that which is of the Holy Spirit is also true. But he did not say, "She shall bring forth to you," but simply, "She shall bring forth"; for she was not giving birth for him alone, but for the whole world; nor was the grace bestowed upon him alone, but was poured out upon all. "And you shall call his name Jesus." You shall call him such, as if you were his father, and as one caring for the Virgin; for do not suppose, Joseph, that because the conception is from the Spirit, you ought to abandon the Virgin destitute, but you shall assist her in all things. "For he himself shall save his people from their sins." Here he interprets what "Jesus" signifies, namely, "Savior." For he himself, he says, shall save his people; not only the Jewish people, but also the Gentile, which has hastened to believe and to become his people. And from what shall he save them? From wars? No, but from their sins; from which it is manifest that he who is to be born is God, for it is the prerogative of God alone to forgive sins.

"Now all this has happened, that what was spoken by the Lord through the prophet might be fulfilled, saying:" Do not think that these things have pleased God only recently, but from above and from the beginning. ^C For you know the prophets, O Joseph, as one learned in the Law. And consider what was spoken by the Lord; he did not say what was spoken by Isaiah, but by the Lord. For man did not speak, but God through the mouth of man; hence the oracle is worthy of belief. "Behold, the Virgin shall be with child." The ^D

^A Hebrews [argue] that "Virgin" is not used in the prophet, but "adolescent girl." To which it must be said that "adolescent girl" and "virgin" are the same in the Scripture; for it calls the incorrupt one "adolescent girl." Furthermore, if she were not to give birth as a Virgin, how was it to be a sign and a miracle? For hear Isaiah saying, "Therefore the Lord himself will give you a sign," and immediately adding, "Behold, the Virgin," etc. Otherwise, if the one to give birth were not a Virgin, it would not be a sign. The Hebrews, therefore, out of their own malice, corrupt the Scripture and put "adolescent girl" in place of "Virgin." So, whether she is called "adolescent girl" or "Virgin," one must altogether understand the one who was about to give birth as a Virgin, so that this might also be a miracle. "And she shall bring forth a son, and they shall call his name Emmanuel, which is translated, God with us." The Hebrews say, "How then was he not called Emmanuel, but Jesus Christ?" It must be said, therefore, that he did not say "Thou shalt call," but "They shall call," that is, the works themselves shall demonstrate him to be God and conversing with us. For Divine Scripture assigns names based on works, as when it says, "Call his name, Hasten to plunder." And where was anyone called by such a name? Yet because, as soon as the Lord was born, error was plundered and led captive, he is said to be named in this way, having derived his designation from the event. ^B

Ver. 24. "And Joseph, having been awakened from sleep, did as the angel of the Lord had commanded him." See his eager soul, how he obeyed immediately. "And he took his wife." He consistently calls her Joseph's wife, casting out a wicked suspicion and teaching that she was not the wife of another man, but his. ^C

Ver. 25. "And he knew her not until she had brought forth." That is, he never had relations with her. For the word "until" in this place does not manifest this: that he did not know her up to the birth, but after this he did know her; rather, he did not know her at all ever. Scripture has such a peculiarity, as when it says, "The raven did not return into the ark until the earth was dried," for it did not return even after that. And again: "I am with you until the consummation of the age." Shall he then not be with us after the consummation? And how? For then he will be [with us] even more. Thus, therefore, in this place also, you must understand "until she had brought forth" as meaning that he did not know her either before the birth or after the birth. For how could he have touched that holy one, after he had known that ineffable birth? "Her firstborn son." It is not because another was born later that he calls him firstborn, but simply as the first and only one born. For Christ is both firstborn, as being the first born, ^D and only-begotten, as having no second brother. "And he called his name, Jesus." He shows in this place the obedience of Joseph, that he did whatever the angel had said to him.

CAPUT II. Concerning the Magi and the Massacre of the Children.

^A "Now when Jesus was born in Bethlehem of Judaea." Bethlehem is interpreted as "house of bread"; Judaea, however, as "confession." Let it be, therefore, that we also, through confession, may now become a house of spiritual bread. "In the days of Herod." He mentions Herod so that you may learn that the rulers and kings from the tribe of Judah had failed, and that of necessity Christ came. For Herod was not a Jew, but an Idumean, the son of Antipater by an Arab woman. Furthermore, when the rulers had failed, the expectation of the nations came, as Jacob prophesied. ^B "The king." For there was another Herod, the tetrarch; and for this reason, he adds the title of king. "Behold, there came wise men from the East to Jerusalem." For what reason do the Magi come? For the condemnation of the Jews. For if the Magi, men given over to idol worship, believed, what defense will the Jews have hereafter? Moreover, there is another reason: that the glory of Christ might shine forth more brightly, testified to by the Magi, who were particularly the adversaries of God and held captive by demons. "From the East." This also pertains to the condemnation of the Hebrews. For they came from such a great distance, ^C but the Hebrews, while they had Christ in their midst, persecuted Him.

"Saying, Where is he that is born King of the Jews?" They say that these Magi were descendants of the diviner Balaam; and having found his oracle, "A star shall rise out of Jacob," they understood the mystery concerning Christ, and for this reason they came, wishing to see the One who was born. "For we have seen his star in the East." When you hear "star," do not think it was such as those we see, but a divine and angelic power appearing in the form of a star. For since the Magi were astrologers, the Lord led them by a sign familiar to them, just as He also amazed Peter the fisherman by the multitude of fish which he caught in the name of Christ. ^D That the star was an angelic power is manifest from the fact that it shone even in the daytime, and as the Magi moved, it moved, and as they rested, it stood still; but also, it moved from the northern region, which is that of Persia, to the south, which is Jerusalem. Yet a star never moves from the north to the south. "And we are come to worship him." These Magi appear to be endowed with great virtue. For if they desired to worship Him in a foreign land, how would they not have spoken out and preached with great boldness in Persia itself?

"When Herod the king heard these things, he was troubled, and all Jerusalem with him." Herod was indeed troubled, as a foreigner fearing for the kingdom; for he knew that he was unworthy of it. But why were the Jews troubled? They ought rather to have rejoiced, that they were to have a king.

^A whom the Persian kings would adore, but in truth wickedness is a foolish thing.

VERS. 4. "And gathering together all the chief priests and scribes of the people, he inquired of them where Christ should be born." Scribes were the teachers of the people, such as those we call grammarians. By a singular dispensation of God, they are questioned, so that they might confess the truth, and by this means be condemned, in that they crucified Him whom they had previously confessed.

VERS. 5. "But they said to him, In Bethlehem of Judea. For so it is written by the prophet." By what prophet? By Micah. For he says:

VERS. 4. "And thou, Bethlehem, land of Judah, art not the least among the princes of Judah." ^B For as I think it was considered small; but now, because Christ has gone forth from it, it is renowned. For all come from the ends of the earth to adore this holy Bethlehem. "For out of thee shall come forth the captain." He rightly said "shall come forth," and not "shall abide in thee." For Christ did not remain in Bethlehem, but after He was born, He went out from it, and spent most of His time in Nazareth. But the Jews say that this was prophesied concerning Zorobabel; yet they lie manifestly. For Zorobabel was not born in Bethlehem, but in Babylon. See, indeed, his name: *Zoro* signifies seed and birth; but *Babel*, Babylon, that is, he who was sown or born in Babylon. But the prophecy also manifestly refutes them, saying: "His going forth is from the beginning, from the days of eternity." ^C Whose other "goings forth" are from the beginning, and from the days of eternity, than Christ's? Who had two "goings forth," that is, births. For His first birth was from the beginning from the Father; the second, however, was from the days of the age, taking its beginning from the Mother of God, which was in time. Let the Jews therefore say, if Zorobabel was from the beginning? But they have nothing to say: "Who shall feed my people Israel." He said "feed," he will not exercise tyranny, or devour. For other kings were not shepherds, but wolves; but Christ is the shepherd, as He Himself says: "I am the good shepherd." He calls the people of Israel both those who believed from the Jews and those from the Gentiles; for Israel is interpreted "seeing God," ^D so that all who see God are Israelites, even if they are born from the Gentiles.

VERS. 7. "Then Herod, privately calling the Magi." He called them privately on account of the Jews. For he suspected that perhaps the Jews would make much of the child, and would take care to save Him, as He was about to liberate them. Therefore, he plots against Him secretly. "He diligently inquired of them the time of the star that appeared." That is, he learned it accurately. For the star appeared to the Magi before the Lord was born, because since they were about to spend a long time on the journey, for this reason the star appeared long before, so that they might adore Him.

Some say, however, that the star appeared at the moment Christ was born, and that the Magi came after two years; they did not find the Lord in swaddling clothes, nor in a manger, but in a house with His mother, being two years old. ^A But do you hold the former opinion as the better one.

VERs. 8. ‹ And having sent them to Bethlehem, he said, Go and search diligently for the child. › He did not say "for the king," but "for the child"—for he could not even bring himself to utter the title; whence he shows how much he was raging against Him.

VERS. 8, 9. ‹ But when you have found Him, report to me, so that I also may come and adore Him. › And they, having heard the king, departed. ‹ For being guileless themselves, they assumed he also spoke without guile. ‹ And behold, the star which they had seen in the East went before them. › The star was hidden for a short time by a divine dispensation, so that they might inquire of the Jews, and Herod might be troubled, and thus the truth might become more manifest. But when they had gone out from Jerusalem, it appeared again, leading them by the hand. Whence it is clear that the star was a divine power. ‹ Until it came and stood over where the child was. › And this was ^B strange. For the star descended from the heights, and becoming closer to the earth, indicated the place to them. For if it had appeared to them from on high, how would they have been able to specifically know the spot where Christ was? For stars encompass a vast area. Whence also you, perhaps, looking at the moon above your house, I also imagine it to be above my house alone. And all men, simply put, think that the moon or some other star stands above their own house alone. Whence even that star would not have revealed Christ, unless it had descended and stood almost directly over the child’s head.

VERS. 10. ‹ And seeing the star, they rejoiced with exceedingly great joy. › They rejoiced because they had not been led astray, but had found what they were seeking.

VERS. 11. ‹ And having entered the house, they saw the child with Mary His mother. › At the moment He was born, naturally, the Virgin laid the child in a manger, for they did not find a house at that time; but it is likely that afterward they found a house, where the Magi ^C also found them. For they had gone up to Bethlehem to be enrolled there, as Luke also says. But a great multitude running together for the census, they did not have a house for the moment, but He was born in the cave; afterward, a house being found, the Lord was seen there by the Magi. ‹ And having fallen down, they adored Him. › See the illumination of the soul. They saw a pauper and adored Him. For they had been persuaded that He is God; therefore, they also offer Him gifts as to God and as to man. Hear, for: ‹ And having opened their treasures, they offered Him gifts, gold, and frankincense, and myrrh. › The gold they offered to Him as to a king. For we pay gold to a king—we who are his subjects. And the frankincense as to God. For to God we burn incense. And the myrrh as to One about to taste of death. For with myrrh ^D the Jews bury the dead, so that the body might remain in-

-^Acorrupt. For myrrh, being dry, dries up the moisture and does not allow worms to be bred. You see the faith of the Magi, in that they learned also from the prophecy of Balaam that the Lord is both God and King, and that He would die for us. Hear then the prophecy: *Lying down*, he says, *he rested as a lion and as a lion's whelp* 11. Behold the royal dignity through the lion, and through the phrase *lying down*, the state of death. *They who bless thee shall be blessed*: behold here the Godhead. For only the divine nature possesses the power of blessing.

^BVERS. 12. *And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.* Consider the sequence: first, God led them to faith by means of a star; then, when they came to Jerusalem, He instructed them through the prophet that He would be born in Bethlehem; and finally, through the angel. And they submit to the divine warning, that is, to the divine discourse. Having received this warning, therefore—that is, having received a revelation from God—they outwitted Herod, and were not afraid lest they might be pursued, but were confident in the power of the One born, and thus were true witnesses.

VERS. 13. *And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother.* Have you seen for what reason God permitted the Virgin to be betrothed? Here it is apparent that it was done by God so that Joseph might provide careful and solicitous care for her. He did not say, take thy wife, but the mother of the child. For since the suspicion had been dissolved, and the just man was fully assured by the miracles that occurred at the birth that all things were of the Holy Spirit, he no longer calls her his wife. *And flee into Egypt.* The Lord also flees, so that it may be believed that He was truly man. For if He had fallen into the hands of Herod and had not been slain, they would have thought that He was incarnated only in appearance. He flees into Egypt, however, so that He might sanctify that land as well. For there were two regions that were workshops of all iniquity: namely, Babylon and Egypt. He received the adoration of Babylon through the Magi, and He sanctified Egypt by His own presence. *And be thou there until I bring thee word.* "Be," instead of "Remain there," until you are commanded by God. For we ought to do nothing outside of the divine will. *For Herod will seek the young child to destroy him.* Behold the thoughtlessness of man, who labors to overcome the will of God! For if He is not from God, why do you fear? But if He is from God, how will you destroy the child?

VERS. 14, 15. *When he arose, he took the young child and his mother by night, and departed into Egypt: and was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my Son.* The Jews say that this was spoken concerning the people who were—

^B led out of Egypt by Moses. We say, therefore, that while something new was spoken concerning the people typically, it was truly fulfilled in Christ. Furthermore, who is the Son of God? Is it the people who worshipped the idol Beelphegor and graven images, or is it He who is truly the Son of God?

*VERS. 16. Then Herod, when he saw that he was mocked of the wise men.* As God mocked Pharaoh through Moses, so He mocked Herod through the Magi; for both Herod and Pharaoh were child-murderers. Pharaoh killed the male children of the Hebrews in Egypt, while Herod killed those in Bethlehem. *And he was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem.* He shows his anger against the Magi, who had done him no wrong. But why were the children permitted to be slain? That the malice of Herod might be shown. But perhaps you will say to me, "And what of this? That his malice might be shown, was it for this that the children were injured?" Hear, then, that they were not injured, but were deemed worthy of crowns. For everyone who suffers some evil here, suffers it either for the remission of sins or for the addition of crowns; just as these children, too, will be more greatly crowned. *And in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.*

VERS. 17. *Then was fulfilled that which was spoken by Jeremy the prophet, saying.* That no one might think that the slaughter of the infants happened against the will of God, he shows that He both foreknew and foretold it.

VERS. 18. *A voice was heard in Rama.* Rama was a high place in Palestine. For this is what the name signifies: "high." It fell by lot to the tribe of Benjamin, who was the son of Rachel; and Rachel was buried in Bethlehem. Therefore, the prophet calls Bethlehem "Rachel," because Rachel was buried in it; and [he says that] the weeping and the lamentation were heard in the high place. Hear, therefore, the prophet: *Lamentation, and weeping, and great mourning; Rachel weeping for her children,* that is, Bethlehem, *and would not be comforted, because they are not.* In this life they are not, since souls are immortal.

VERS. 19. *But when Herod was dead.* Herod died a bitter death: with fever, and dysentery, and itching, and swelling of the feet, and putrefaction of his genitals breeding worms, and difficulty in breathing, and tremors, and contraction of the limbs, he gave up his wicked soul.

*Behold, the angel of the Lord appeareth in a dream to Joseph in Egypt, saying, Arise, and take the young child and his mother, and go into the land of Israel.* He does not say, "Flee," but, "Go." For there was no more fear. *For they are dead which sought the young child's life.* Where is Apollinarius, who said that the Lord did not take a human soul? For he is refuted by this passage.

*And he arose, and took the young child and his mother, and came into the land of Israel. But when he heard that Archelaus did reign in Judaea in the room of*

Judea for his father Herod, he feared to go there. ^A Herod left three sons, Philip, Antipas, and Archelaus; and he ordered Archelaus to be king, and the others to be tetrarchs. Joseph feared to go into the land of Israel, that is, into Judea, because Archelaus was like his father. But that Antipas is the young Herod who slew the Forerunner. Having received an oracle in a dream, he withdrew into the parts of Galilee. Galilee was not the land of Israel, but was of the Gentiles; whence even the Jews viewed them as an abomination.

^B VERSE 23. *And coming he dwelt in a city called Nazareth.* And how does Luke say that after he was born and had completed the forty days, and was carried by Simeon, the Lord descended into Nazareth, while here Matthew says that it was after his return from Egypt that he went to Nazareth? Learn, therefore, that what Matthew passed over in silence, Luke spoke. To give an example: after he was born, he completed the forty days, then descended to Nazareth; these things Luke says. But Matthew tells of what happened afterwards, that he fled into Egypt, and then came from Egypt to Nazareth. They do not disagree with each other, then; but Luke speaks of the descent from Bethlehem to Nazareth, while Matthew speaks of the later return from Egypt to Nazareth. *That it might be fulfilled which was spoken by the prophets, that he shall be called a Nazarene.* And what prophet said this? It is not found at present. For because of the negligence of the Jews, and their continuous captivities, many books were lost; perhaps it was even spoken by word of mouth among the Jews. Furthermore, "Nazarene" signifies "sanctified"; since, therefore, Christ is holy, he is rightly called a Nazarene. For the Lord is called the Holy One of Israel by many prophets.

CAPUT III

^C VERSE 1. *In those days.* Not when the Lord was a child and dwelt in Nazareth, but he speaks simply, as if to say, "at that time," which was before this present age. *John the Baptist came.* For this reason John was sent by God, that he might rebuke the Jews and persuade them to come to a realization of their own evils, and thus accept Christ. For unless one receives a sense of sin, he does not come to repentance. John, therefore, was sent.

^D VERSES 1, 2. *Preaching in the desert of Judea, and saying: Repent.* The Jews were arrogant; for this reason he forces them to repentance. *For the kingdom of heaven is at hand.* He calls the first and second coming of Christ the kingdom of heaven, as well as a life endowed with virtues. For when we walk on earth while living in an unaffected manner as if in heaven, we have the kingdom of heaven.

^A For this is he who was spoken of by the prophet Isaiah, saying: A voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight. By "way," the Gospel is meant; by "paths," the legal ordinances, as they are worn out and old. He says, therefore: "Be ready for the evangelical life, and make the legal commandments straight," that is, make them spiritual. For the Spirit is straight. When, therefore, you see a Jew understanding the things of the Law carnally, say that he has not made the paths straight; that is, he does not understand the Law spiritually.

^B "And John himself had his garment of camel's hair." He also exhorted to repentance by his habit, for he wore a mourning garment. They say that the camel is between clean and unclean animals; for because it chews the cud, it is clean, but because it does not divide the hoof, it is unclean. Since, therefore, John was bringing both the Jewish people, who seemed clean, and the gentile, who was unclean, to God, and was the mediator of the Old and New Testaments, he therefore wore the hair of a camel. "And a leather belt around his waist." All the saints are introduced by Scripture as girded, as if they are always at work; for the negligent and the delicate are not girded, as are the Saracens today; or because they have mortified the affections of desire, for hide is a part of a dead animal. "And his food was locusts and wild honey." Some say that locusts are herbs, which they also call *melagra*; others, nuts or wild fruits; and "wild honey" is that which is produced by wild bees, found in trees and rocks.

^C "Then went out to him Jerusalem, and all Judea, and all the region about the Jordan. And they were baptized in the Jordan by him, confessing their sins." Even if they were baptized, nonetheless, the baptism of John did not have the remission of sins; but John preached only repentance, and he brought them to the remission of sins—that is, he led them to the baptism of Christ, with whom is the remission of sins.

^D "But when he saw many of the Pharisees." "Pharisee" is interpreted as "cut off" or "separated." For they seemed to have cut themselves off in life and knowledge, and to excel others. "And Sadducees." These believed in neither resurrection, nor angel, nor spirit. They are interpreted as "just," for *sedek* is justice; for they called themselves just. Or they are named after the heresiarch Sadok. "Coming to his baptism, he said to them." They did not come with an upright intention, as the others did. For this reason he also rebukes them. "Brood of vipers, who warned you to flee from the wrath to come?" He speaks harshly to them, knowing their perversity, although he also praises them somewhat, saying: "Who warned you?" For he wonders how this came to be, that their evil nation should repent. He calls them a "brood of vipers" because, just as these, by devouring their mothers, are born

^A and emerge, so too did they kill their fathers—that is, their teachers—the prophets; from the wrath to come, that is, from Gehenna, he says.

"Bring forth therefore fruits worthy of repentance." You see what he is saying: that one must not only flee from evil, but also produce the fruits of virtue. "Turn away," he says, "from evil, and do good."

"And think not to say within yourselves, We have Abraham to our father." This was their ruin, that they trusted in their nobility. "For I say unto you, that God is able even of these stones to raise up children unto Abraham." By stones are also understood the Gentiles, from among whom many believed. Yet, even so, John says this simply: that God can indeed make children for Abraham from stones. For the womb of Sarah was as a stone because of its barrenness, and yet she gave birth. And the Lord raised up children to Abraham from stones; when? When at His crucifixion, many, seeing the rocks rent, believed.

"And now also the axe is laid unto the root of the trees." He calls the judgment of Christ an axe. By trees, he means each one of us. Therefore, he who has not believed is now already cut down from the root and cast into Gehenna. "Every tree therefore." Even if it descends from Abraham. "Which bringeth not forth good fruit." He did not say, "which has not brought forth," but "which bringeth not forth," for one must always bear fruit. For if you were merciful yesterday, but today you rob, you are not good. "Is hewn down, and cast into the fire." Into that of Gehenna, clearly.

^C Vers. 11. "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I." He said to them, "Bring forth fruit." He shows, therefore, what that fruit is, namely, to believe in Him who was to come after him. For Christ came after him. For just as He was posterior to him by six months only according to birth, so too was He posterior according to manifestation. For the Forerunner was manifested first, then Christ, having received testimony from him. "Whose shoes I am not worthy to bear." I am not even his lowest servant, he says, so as to bear these. By "shoes" you should understand His two descents, namely, the one from heaven to earth, and the one from earth to Hades. For the shoes are the leathern flesh and the death. These two descents, therefore, the Forerunner cannot bear, being unable to understand how they occurred. "He shall baptize you with the Holy Spirit." That is, He will overwhelm you abundantly with the graces of the Spirit. For my baptism, he says, does not give spiritual grace, nor even the remission of sins; but He shall both remit your sins and give the Spirit liberally.

Vers. 12. "Whose fan is in his hand." Do not think that if you have been baptized by Him, and then you sin, He will forgive you. For He also has a fan, that is, judgment and inquiry. "And he will thoroughly purge his floor." That is, the Church, which indeed has many baptized, just as the threshing floor has all that has been cultivated in the field; but among these, some are chaff,

^A that is, those who are light and are moved by the spirit of wickedness; but others are wheat, those who are also useful to others and nourish them through teaching and action. "And He will gather the wheat into His barn; but the chaff He will burn with unquenchable fire." ^B He calls that fire unquenchable, and thus Origen trifles, saying that there will be an end to the punishments.

Vers. 13, 14. "Then Jesus comes from Galilee to the Jordan to John, to be baptized by him." John, however, restrained Him, saying... Since He was pure, He is baptized, that He might wash us and that He might show us that if we wish to be baptized, we must be cleansed first, lest we pollute the baptism, afterwards easily falling back into filth because of evil habit. John prevents Him so that those who see it would not think that He, too, like one of many, was being baptized unto repentance. "I have need to be baptized by You." For the Forerunner had need to be cleansed by the Lord, as one descending from Adam. For he too had contracted defilement of birth from disobedience. But Christ, having become incarnate, purified all. "And do You come to me?" He did not dare to say, "Do You also get baptized by me?" but, "And do You come?" so pious was he.

Vers. 15. "But Jesus answering, said to him, 'Suffer it now.'" Now, He says, permit it; there will be a time when we will have the worthy glory, even if we do not appear so now. "For so it becomes us to fulfill all righteousness." He calls the Law righteousness. Accursed, he says, was human nature, because it could not fulfill the Law. I, therefore, have fulfilled the other things of the Law; and this one thing is lacking to Me, to be baptized. Having fulfilled this, therefore, I will deliver nature from the curse; for this becomes Me.

Vers. 15, 16. "Then he permits Him; and Jesus being baptized." When He was thirty years of age He is baptized, since that age receives all sins. For in the first age there is much thoughtlessness; in the second, that of the adolescents, there is a great flame of lust and anger; in the virile age, however, the love of money reigns. He waited, therefore, for this age, that through all the ages He might fulfill the Law and sanctify us. ^C "And straightway He ascended from the water." The Manichaeans say that He put off His body in the Jordan and showed another body according to appearance. But they are silenced by this; for Jesus, he says, ascended: not another ascended, but He who had descended into the water. "And behold, the heavens were opened to Him." Adam indeed closed them; but through Christ they are opened, that you may learn that when you are baptized, you open them.

Vers. 16, 17. "And He saw the Spirit of God descending as a dove, and coming upon Him, and behold a voice from the heavens, saying." ^D The Spirit descends that He may bear witness that He who is baptized is greater than he who baptizes. For the Jews esteemed John highly, but they did not care as much for Christ. But all saw the Spirit coming upon Jesus, so that they would not think that the voice saying, "This is"

my beloved, it was said for the sake of John, but ^A that having seen the Spirit, they might believe that this voice is for the sake of Jesus. “As a dove,” on account of innocence and gentleness; and because the dove is most pure, and where there is a stench, it does not remain; so also is the Holy Spirit. And as they say of Noah that the dove announced the removal of the flood, bearing an olive branch, so here too the Holy Spirit signifies the removal of sins. There, an olive branch; here, the mercy of God. “This is my beloved Son, in whom I am well pleased;” that is, in whom I rest, in whom I find delight.

CAPUT IV. On the temptation of Christ in the desert, and on the calling of Peter, and Andrew, and the sons of Zebedee.

^B [s4.1] “Then Jesus was led up into the desert by the Spirit.” Teaching us that after baptism we ought rather to expect temptations, he is led by the Holy Spirit; for he did nothing without the Spirit. And he is led into the desert, to show us that the devil tempts us then, when he sees us solitary and not helped by others. We ought, therefore, not to trust in ourselves rashly. “To be tempted by the devil.” The devil is so called because he slandered God to Adam. For he said to him that God is jealous of you. And now also he slanders virtue to us.

[s4.2] “And when he had fasted.” He fasted to show that fasting is a great weapon against temptations, just as luxury is the beginning of all sin. “Forty days and forty nights.” He fasted as many days as Moses and Elijah did; for if he had fasted more, his incarnation would have seemed fictitious and apparent. “He was afterwards hungry.” When he permitted it to nature, then he was also hungry, that he might give the devil an opportunity of approaching and engaging with him ^C on account of hunger, and so might cast him down and defeat him, and grant victory to us.

[s4.3] “And the tempter coming to him said: If thou be the Son of God, command that these stones be made bread.” The robber heard the voice from heaven. Again he saw him hungry, and he doubted henceforth how the Son of God could be hungry, and therefore he tempts him, that he might learn. He flatters him, however, thinking to steal something, by saying, “If thou be the Son of God.” But you ask: And what sin was it to make the stones bread? Hear, then, that to listen to the devil in anything is a sin. Observe also another thing: he did not say, “That this stone may become bread,” ^D but “stones,” wishing to incite Christ to excess. For to one who is hungry, one loaf is sufficient; and for this reason Christ did not hear him.

[s4.4] “But he answering said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God.” This testimony is from the Old Testament; for it is the word of Moses.

For ^A indeed the Hebrews also were fed by manna, which was not bread, but by the word of God, fulfilling every need of the Hebrews, and becoming everything that anyone desired to eat. For whether the Jew desired fish, or egg, or cheese, the manna provided him with that taste.

• Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple. A certain part of the temple, such as what are called [i]diptycha[/i] among us; for they seem like wings.

• And he saith unto him, If thou be the Son of God, cast thyself down. For it is written, That he shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. If thou be the Son of God, he says this almost as if to say: I do not believe the voice from heaven; nevertheless, if thou art the Son of God, show me. And yet, O accursed one, if he were the Son of God, ought he to have cast himself down? It is of thy cruelty to cast down those who are demon-possessed, but it is of God to save. But it is not written, “He shall bear thee up in his hands,” *concerning* Christ, but concerning the saints, who have need of angelic protection. But Christ, being God, has no need of it.

• Jesus saith unto him, It is written again, Thou shalt not tempt the Lord thy God. Christ repels him with gentleness, teaching us to overcome the demons through meekness.

Again the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them, and saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Some think the exceeding high mountain is the passion of greed, into which the enemy strives to lead Jesus; but they do not think rightly. For the devil appeared to him in a sensible form; ^B for the Lord did not receive evil thoughts—far be it. Therefore, he showed him all the kingdoms on the mountain in a sensible way, making them appear before his eyes, and saying, “All these things will I give thee.” For he considers the world as his own, out of pride; and he says this also now to the covetous, so that those who worship him may possess these things.

• Then saith Jesus unto him, Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. The Lord is angered with him, because he saw him claiming as his own the things that are God’s, and saying, “All these things will I give thee,” as if they were his own. Learn, therefore, how the Scriptures are profitable; for the Lord stopped the mouth of the enemy with them.

• Then the devil leaveth him; and, behold, angels came and ministered unto him. The Lord conquered the three temptations: [that] of gluttony, [that] of vainglory, and [that] of greed, or love of money. For these are the rulers of the passions; having conquered these, therefore, he will overcome the others much more easily. Whence Luke says that he finished every temptation, having conquered the heads of the temptations. Whence also ^C angels minister unto him, so ^D that it may be shown that even to us, after victory, angels will minister. For all things...

the Christ both does and shows for our sake. Since indeed, as God, angels always minister to him. ^A

VERS. 12, 13. “Now when Jesus had heard that John was delivered up, he withdrew into Galilee; and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zabulon and Nephthalim.” Jesus withdraws, teaching us not to cast ourselves rashly into dangers. He withdraws into Galilee, which means "devoluble" [or rolling down]; for the nations were rolling down into sin. And he dwells in Capernaum, which is "house of consolation"; for he came down for the purpose of making the nations a house of the Consoler. Zabulon is interpreted "nocturnal," and Nephthalim "breadth." The nations, therefore, had both night and breadth in their life; for they did not walk the narrow way, but the one leading to perdition. ^B

VERS. 14-16. “That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up.” "By the way of the sea" stands for "situated towards the way of the sea." Great light is the Gospel; for the Law, too, was a light, but a small one. The shadow of death is sin; for it is an image and sketching of death. For just as death takes hold of the body, so this takes hold of the soul. ^C And the light has sprung up for us; for we did not seek it, but it appeared to us, as if pursuing us.

VERS. 17. “From that time Jesus began to preach, and to say.” From the time John was bound, Jesus began to preach. For he awaited for John first to testify concerning him, and to prepare for him the way by which he was about to come, just as servants prepare for their masters. For the Lord, being equal to the Father, had John as his prophet, just as his Father and God had the prophets before John; or rather, those too are the Father’s and the Son’s. “Repent: for the kingdom of heaven is at hand.” The kingdom of heaven is Christ himself, and it is also a life endowed with virtue. ^D For when anyone lives on earth as an angel, is he not heavenly? So that in each one of us is the kingdom of heaven, if we live angelically.

VERS. 18, 19. “And walking by the sea of Galilee, he saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. And he saith unto them.” These had become disciples of John. While John was yet living, they had approached Christ. But when they saw John bound, they returned again to fishing; and thus, Christ coming, he fishes for them, saying:

“Follow me, and I will make you fishers of men.” But they, straightway leaving the nets, followed him. ^A Observe their obedience as men: they followed him immediately. Whence it is clear that this is their second calling. For they had been taught beforehand by Christ, and then they left him; but now, having seen him, they followed him immediately.

“And going on from there, he saw other two brethren, James the son of Zebedee, and John his brother, in the ship with Zebedee their father.” It is a very great virtue to care for one’s aged father and to be nourished by honest labor. “Mending their nets.” They were indeed poor, and because they could not afford to buy new ones, they were patching the old.

“But they, straightway leaving the ship and their father, followed him.” It appears that Zebedee did not believe, ^B and for that reason they left him. You see when it is necessary to leave one’s father: namely, when he stands in the way of virtue and piety. But these men, having seen those who preceded them following Christ, quite naturally followed him, imitating them.

“And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom.” To show that he is not contrary to the Law, he enters the synagogues of the Hebrews. “And healing every disease and every infirmity among the people.” He begins with miracles in order to confirm what he teaches. Now, a disease is a chronic painful condition; an infirmity, however, ^C is a temporary disorder of the body.

“And his fame went throughout all Syria; and they brought unto him all sick people taken with divers diseases and torments, and those which were possessed with devils, and those which had the palsy; and he healed them.” Christ did not require faith from any of those who were being brought, because this very act—the fact that they were brought from afar—was a sign of faith. By those "possessed with the moon" he means the demon-possessed. For the demon, wishing to persuade men that the stars are malevolent, would watch for the moon to be full and then would attack, so that the moon might appear to be the cause of the affliction and the disease, and so that the handiwork of God might be reviled, just as the Manichaeans also were led astray.

“And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judæa, and from beyond Jordan.” ^D

CHAPTER V

“And seeing the multitudes, he went up into a mountain.” Teaching us to do nothing for ostentation, he goes up into a mountain; for since he intended to teach, he instructs us to withdraw from the midst of the crowd.

^A And when he had sat down, his disciples came to him. Some approach for the sake of miracles, but the disciples for the sake of the teachings; whence, even after he has performed miracles and healed bodies, he also heals souls, so that we may learn that he is the creator of both souls and bodies. ^B VERSE 2. “And having opened his mouth.” Why is this added, “having opened his mouth”? It seems to be superfluous. Not at all; for he taught even without opening his mouth. How? Through his life and miracles; but now, by opening his mouth, he teaches. “He taught them, saying.” Not the disciples only, but also the crowd. He begins, however, from the beatitudes, just as David also began from a beatitude. ^C VERSE 3. “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” He lays down modesty and humility of soul as a foundation. For since Adam fell because of pride, Christ raises us up through humility; for Adam hoped to become God. The contrite in soul are those who are poor in spirit. VERSE 4. “Blessed are they who mourn, for they shall be comforted.” Those who mourn for their sins, not for any worldly matters; and he said “they who mourn,” meaning always, and not just once; and not only for our own sins, but also for the sins of our neighbor. They shall be comforted here as well; for he who mourns on account of sin rejoices spiritually; and there much more so. ^D VERSE 5. “Blessed are the meek, for they shall inherit the earth.” Some say the earth is the intelligible one, namely heaven; but understand this earth as well; for since the meek are thought to be despised and needy, he says that, on the contrary, such people possess everything. And they are meek, not those who never become angry (for such are unfeeling and senseless), but those who indeed have spirit, yet restrain it, and become angry when it is proper. VERSE 6. “Blessed are they who hunger and thirst for righteousness, for they shall be satisfied.” Since he is about to speak of almsgiving, he first shows that it is necessary to pursue righteousness, and not to give alms from theft; and that righteousness must be pursued with all desire; for the phrase “hunger and thirst” signifies this. And since covetous people seem to be wealthy and satisfied, he says that the righteous will be satisfied even here, for they possess their own goods with security. VERSE 7. “Blessed are the merciful, for they shall obtain mercy.” Mercy is not in riches alone, but in speech; and if you have nothing, even in tears. And they shall obtain mercy here from men; for he who was merciful yesterday, even if he be in need today, will be treated with mercy by all; and there, much more greatly from God. VERSE 8. “Blessed are the pure in heart, for they shall [see God].”

Many are not rapacious, but rather merciful; yet they fornicate, and are in other ways impure. Christ, therefore, commands that along with other virtues we be pure, that is, chaste, not only in body but also in heart. For without sanctification, that is, without chastity, no one shall see the Lord. For just as a mirror, if it is clean, then receives images, so also a pure soul receives the vision of God and the knowledge of the Scriptures.

VERSE 9. “Blessed are the peacemakers, for they shall be called sons of God.” Not only those who are at peace with everyone, but also those who reconcile others who are in conflict. They are indeed peacemakers who, by their teaching, turn the enemies of God back to Him. And such as these are sons of God. For the Only-Begotten Himself ^B reconciled us to God.

VERSE 10. “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” Not only are martyrs persecuted, but many also suffer persecution because they help those who are treated unjustly, and in summary, those who foster every virtue; for righteousness is all virtue. But thieves and murderers, even if they themselves suffer persecution, are not for that reason blessed.

VERSE 11. “Blessed are you when they revile you and persecute you.” He addresses the apostles themselves next, showing that it is most characteristic of teachers to hear reproaches. “And say all manner of evil against you falsely for my sake.” It is not the one who is simply reviled who is blessed, but [only] when it is for Christ’s sake and falsely; if these two factors ^C are not present, that person is wretched, inasmuch as he is an occasion of stumbling to many.

VERSE 12. “Rejoice and be exceedingly glad, for your reward is great in heaven.” When He was speaking of other things, He did not speak of a great reward; but here He discloses that to endure reproach is a great and most difficult task. For many have even hanged themselves. And Job, though he endured other trials, was then most troubled when his friends reviled him as if he were suffering for his own sins. “For so they persecuted the prophets who were before you.” Lest the apostles suspect that they would suffer persecution because they were teaching something contrary [to the truth], He comforts them, saying that even before you the prophets were driven out for virtue; ^D so that their sufferings ought to be your consolation.

VERSE 13. “You are the salt of the earth.” The prophets were sent to one nation, but you are the salt of all the earth, biting and seasoning the dissolute with doctrine and rebukes, so that they do not generate unending worms; therefore, do not cast away the bitterness of your rebukes, even if you are reviled or persecuted. Therefore He says: “But if the salt has lost its taste, how shall it be salted? It is of no use for anything, except to be thrown out and trampled underfoot by men.” For if the teacher becomes insipid, that is, if he does not rebuke and constrain, but becomes slack and lax,

^A then he is cast out of his dignity as a teacher, and is trampled underfoot, that is, is held in contempt.

Vers. 14. “You are the light of the world.” You were salt first, and then light. For he who rebukes those things which are done in secret, he is light; for everything that is revealed is light. They did not illuminate one nation, but the world. “A city set on a mountain cannot be hidden.” He instructs them to persist in the struggle, and to have a diligent regard for their own life, seeing that all eyes are upon them. “Do not think, therefore,” he says, “that you will be hidden in a corner; rather, you shall be manifest to all. Take care, therefore, how you live blamelessly, so that you do not cause others to stumble.”

Vers. 15. “Nor do they light a lamp and put it under a bushel, but on a lampstand, and it gives light to all who are in the house.” “I,” he says, “have lit the lamp; but the preserving of the grace from being extinguished shall be your responsibility, so that the brightness of your life may shine upon others as well.” He says, therefore:

Vers. 16. “Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.” He did not say, “You [yourself] must display your virtue” (for this would not be good); but let the virtue itself shine, so that even your enemies may wonder at it, and glorify, not you, but your Father. Thus, if we practice virtue, we must do so for the glory of God, and not our own.

VERS. 17. “Do not think that I have come to destroy the law or the prophets; I have not come to destroy, but to fulfill.” Since he was about to introduce new laws, in order that they might not think he was hostile to God, he says, by way of ^C preventing the wrong-headed suspicion of many, that he has not come to destroy the law, but rather to fulfill it. And how did he fulfill it? First, because he did all that the prophets foretold concerning him. Hence, the evangelist often says: “That it might be fulfilled which was spoken by the prophet.” Furthermore, he fulfilled all the commandments of the law. “For he committed no sin, nor was deceit found in his mouth.” And he fulfilled the law in another way, that is, he brought it to completion; for whatever the law sketched in outline, this one depicted to perfection. The law said, “Do not kill”; but this one said, “Do not be angry without cause.” Just as a painter does not destroy the first sketches, but rather refines and completes them.

VERS. 18. “Amen I say to you.” “Amen” is an affirmative particle, meaning, “I truly say to you.” “Until heaven and earth pass away, one iota or one apex will by no means pass from the law till all is fulfilled.” He shows here that the world passes away and is transformed. He says, therefore, that as long as the universe exists, not even the smallest letter shall pass from the law. Others, however, say that the “iota and the apex” refers to the ten commandments of the law; ^D others, to the cross;

He says, therefore, that those things which were spoken concerning the cross shall be fulfilled. ^A

VERS. 19. “Whoever therefore relaxes one of these least commandments, and teaches men so, shall be called least in the kingdom of heaven.” He calls these “least” the commandments that He Himself was going to deliver, not the legal ones. He names them “least,” however, to show humility, that He might also instruct you to speak modestly in teaching. But he shall be called “least in the kingdom,” that is, in the resurrection, the last and cast down into Gehenna; for he shall not enter into the kingdom of heaven—away with that thought! But understand by “kingdom,” the resurrection. “But whoever does and teaches, he shall be called great in the kingdom of heaven.” He places “does” first, and then “teaches,” for how would I lead another into a way which I have never traveled? Moreover, if I do, but do not teach, I shall not have as great a reward; and often, there is even condemnation, if I do not teach out of envy or negligence.

VERS. 20. “For I say to you, that unless your righteousness abounds more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven.” By righteousness, He means every virtue, just as when it is said, “Job was just, holy, and blameless.” Tremble then, O man, considering how much is required of us. Then He teaches us how we may abound, and enumerates the virtues.

VERS. 21. “You have heard that it was said to the ancients, ‘You shall not murder; and whoever murders, shall be liable to judgment.’” He does not say by whom it was said. For if He had said, “My Father said to the ancients, but I say to you,” He would have seemed to be legislating against the Father. Again, if He had said, “I said to the ancients,” the statement would have been difficult to accept. Indefinitely, therefore, He says, “It was said to the ancients;” but by the very fact that He says “it was said to the ancients,” He shows that the law had become antiquated. Since, therefore, the old things have now become antique, and are almost abolished, it is fitting that, leaving them behind, we should run to the new. ^B

VERS. 22. “But I say to you, that everyone who is angry with his brother without cause shall be liable to judgment.” The prophets, when they were about to prophesy, used to say, “Thus says the Lord;” but Christ says, “I say,” demonstrating the authoritative power of His divinity. For they were servants; but He is the Son, possessing all things that are the Father’s. He who is angry with his brother without cause, that man is condemned; but if any one is angry for a just reason, and for the sake of discipline and with spiritual zeal, he shall not be condemned. For even Paul spoke words of anger to Elymas the sorcerer and to the high priest, not indeed without cause, but with zeal. But we are angry without cause when we do so for the sake of money or glory. “And whoever shall say to his brother, ‘Rhaca,’ shall be liable to the council.” By “council,” He means the tribunal of the Hebrews. “Rhaca,” however, signifies the same as “You,” just as we are accustomed to say to someone of whom we have a low opinion, “Go, you.” Wishing, therefore, to teach us to be careful even in small matters, and to respect one another, He admonishes us. Some say that Rhaca in Syriac and

signifies a despicable person. Whoever, therefore, insults his brother as a despicable person shall be subject to the council of the holy apostles, when they shall sit judging the twelve tribes. ^A “And whoever shall say, ‘Fool,’ shall be subject to the hell of fire.” Many say and think that this is grave and harsh, but it is not so. For he who deprives his brother of reason and intelligence, by which we differ from the brutes, how is he not worthy of hell? For he who reviles and insults destroys charity, and when this is destroyed, all the virtues are taken away at once, just as all are preserved when it is safe. He, therefore, who insults his neighbor destroys all the virtues while he tears apart charity, and for that reason he is deservedly worthy of the fire. ^B

VERS. 23, 24. “If therefore you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go, first be reconciled to your brother, and then come and offer your gift.” God holds his own honor in contempt, if only we love one another. And when He said, “If your brother has anything against you,” He added nothing else. For whether he has it justly or unjustly, be reconciled. And He did not say, “If you have something against him,” but, “If he has anything against you, strive to win him to friendship with you.” He commands the gift to be left behind so that He may impose upon you the necessity of being reconciled; for if you wish your gift to be offered, you will be compelled to be reconciled. At the same time, He shows that charity is the true sacrifice. ^C

VERS. 25, 26. “Be well-disposed to your adversary quickly, while you are in the way with him, lest the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. Amen I say to you, you shall not go out from there until you have paid the last farthing.” Some think that the adversary is the devil, and the way is this life; and that the Lord is admonishing us thus: As long as you are in this life, break with the devil, so that he may not later be able to accuse you of sin, as having something of his, and then you be delivered to punishment, rendered accountable even for the last sins. A farthing is two lepta. But you should understand that He also says this concerning adversaries who are here, admonishing us not to contend in court, and so be distracted from divine works. For even if you have been wronged, He says, do not go to a tribunal; but settle the suit on the way, lest you suffer worse things because of the power of the adversary. ^D

VERS. 27. “You have heard that it was said, ‘You shall not commit adultery.’” Adultery is one thing, and fornication is another; for adultery is with a married woman, but fornication is with an unmarried one.

VERS. 28. “But I say to you, that whoever looks at a woman to lust after her, has already committed adultery with her in his heart.” That is to say, he who stands and gazes curiously, and inflames his desire by looking, and looks again so as to desire her more, such a man has already completed the evil in his

^A heart. But if he did not go on to the deed, what of that? He could not. For if he could have, he would have committed the evil straightaway. Nevertheless, know this: even if we do lust, and are then prevented from doing the deed, it is a sign that we have been manifestly protected by grace. And women, too, if they deck themselves out to please some, even if they do not please anyone, yet they have mixed the potion, even if no one drinks of it.

VERS. 29, 30. "And if your right eye offends you, pluck it out and cast it from you. For it is profitable for you that one of your members should perish, and not your whole body be cast into hell. And if your right hand offends you, cut it off and cast it from you; for it is profitable for you that one of your members should perish, and not your whole body be cast into hell." Hearing "eye" and "hand," do not suppose that this is spoken about these bodily members; for he would not have added "right" [eye and hand], but rather [it refers] to those who appear to be friends and [yet] harm us. For instance, there is some youth who has intemperate friends, and he is harmed; these, he says, you should cut off—perhaps you ^B will save even them, when they come to their senses; but if not, [you will save] at least yourself. If, however, you cherish friendship with them, you will both perish.

VERS. 31. "It has been said, however, 'Whoever shall put away his wife, let him give her a writing of divorce.'" Moses commanded that if anyone hates his wife, he should separate from her, so that something worse might not happen. For when she is held in hatred, perhaps she might even have been murdered. He commands, however, that he give the dismissed woman a bill of release, which is called a writing of divorce, so that she might no longer come back to him, and from this, confusion arise, if she were to cohabit with another man.

VERS. 32. "But I say to you, that whoever puts away his wife, except for the cause of fornication, makes her commit adultery; and whoever shall marry her who is divorced commits adultery." He does not abolish the Mosaic Law, but corrects it, frightening the husband so that he may not hate his wife without cause. For if he puts her away for a just cause, that is, if she has committed fornication, he is not subject to condemnation; but if without fornication, he is condemned, for he compels her to commit adultery. But also he who takes her is an adulterer. For if he had not taken her, she would have returned and been subject to her husband. For ^C a Christian ought to be a peacemaker even toward others, and much more so to have peace with his own wife.

VERS. 33. "Again, you have heard that it was said to those of old, 'You shall not forswear yourself, but you shall perform your oaths to the Lord.'" That is, when you take an oath, speak the truth.

VERS. 34, 35. "But I say to you, swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King." Since the Jews had heard God saying, "Heaven is My throne, and the earth is My footstool," they were swearing by such things. Therefore, the Lord, in order to restrain them, does not say: "Because heaven is beautiful and great, and the earth is useful, for this reason do not swear by them"; but [he says] because heaven is the throne of God, and the earth is His footstool ^D

≫ ^A in order that it might not afford a place for idolatry. For the elements would have been deified by those swearing by them, as indeed happened previously.

VERS. 36. ‹Neither shall you swear by your head, because you cannot make one hair white or black.› God alone swears by Himself, as He is subject to no one; but we, not having authority over ourselves, how could we swear by our own head? For it is the possession of another. For if the head is yours, change, if you can, one hair. ^B

VERS. 37. ‹But let your word be, Yes, yes; No, no.› So that you do not say, "And how shall I be believed?" He says: If you always speak the truth, and never swear. For no one is less believed than he who swears readily. ‹Anything more than these comes from the evil one.› To swear, He says, being beyond a "yes" and a "no," is from the devil. But you will say, that the Law of Moses likewise, by ordering [us] to swear, was evil? Learn, then, that swearing was not evil then; but after Christ, it is evil; just as also circumcision, and, in sum, anything Judaic. For to suckle is fitting for children, but is a disgrace for men.

VERS. 38. ‹You have heard that it was said, An eye for an eye, and a tooth for a tooth.› The Law, condescending, permitted the same suffering to be meted out to the one who inflicted it, so that, through fear of suffering the same, they would not wrong one another.

VERS. 39. ‹But I say to you, do not resist one who is evil; but whoever strikes you on your right cheek, turn to him the other also.› By "the evil one" here, He calls the devil, who works through man. Is it not necessary, then, to resist the devil? Yes; but not by striking back, but by enduring. For fire is not extinguished by fire, but by water. Do not think, however, that He is speaking only of a blow to the cheek, but of every other [injury] and, simply put, of every evil that is inflicted. ^C

VERS. 40. ‹And to him who wishes to go to law with you, and take your tunic, let him have your cloak as well.› If he drags you to court and harasses you, then give up your cloak; not [if he just asks] for it simply. The "tunic" (chiton) is properly what we call an undershirt; and the "cloak" (himation), what we cast over it; although they are often used one for the other.

VERS. 41. ‹And whoever forces you to go one mile, go with him two.› Why do I speak, He says, of cloak and tunic? Give your very body to him who drags you unjustly, and do more than he wishes.

VERS. 42. ‹Give to him who asks you, and do not turn away him who wants to borrow from you.› Whether he be enemy, or friend, or infidel, whether he seeks money or other help. By "loan," however, He does not mean one with interest, but simply the use of it. For even in the Law, they used to give loans without interest. ^D

VERS. 43, 44. ‹You have heard that it was said, You shall love your neighbor, and hate your enemy. But I say to you, Love your enemies.› He has reached the summit of virtues; for what is greater than this? Nor is it impossible. For Moses and Paul [did so] against their

delighting in the Jews who were raging against them, they loved them more than themselves, and all the saints loved their enemies. “Bless those who curse you, do good to those who hate you, and pray for those who despitefully use you and persecute you.” For we ought to regard them as benefactors. For everyone who tempts and persecutes us lightens for us the punishment due for our sins. Furthermore, and especially so, since God gives us such a great reward for this. For hear: ^A “That you may be sons of your Father who is in heaven: for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.” Do you see how great a good he who hates and despitefully uses you gives you, if only you are willing to endure it? And by rain and sun, understand also doctrine and knowledge; for God illuminates and teaches all. “For if you love those who love you, what reward do you have? Do not even the tax collectors do the same?” Let us shudder that we are not even equal to the tax collectors, but instead hate those who love us. “And if you greet your friends only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father who is in heaven is perfect.” For to love some men, those who are supposedly friends, while hating others, is imperfect; but to love all is perfect. ^B

CHAPTER VI. Concerning alms, prayer, and fasting. Concerning contempt for the things of the world.

“Take heed that you do not perform your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father who is in heaven.” Having led us to the greatest of virtues, love, He now removes also vainglory, which is accustomed to follow those who do good. Mark, however, what He says: “Take heed,” as if He were speaking of some terrible beast, “take heed that it does not tear you apart.” And if you give alms before men, but do not do this to be seen by them, you are not condemned. But if you have the goal of vainglory, even if you do it within your inner chamber, you are condemned. For God crowns or punishes the intention. ^C

“Therefore, when you do a charitable deed, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may have glory from men.” The hypocrites did not possess trumpets, but He mocks their state of mind here, because they wanted theiralmsgiving to be heralded. Hypocrites are those who are one thing while appearing as another; and these, then, appear merciful, yet are something else. “Assuredly, I say to you, they have their reward.” For, being praised, they have received everything from men. ^D

“But when you do a charitable deed, do not let your left hand know what your right hand is doing.” He said this hyperbolically; as if to say, if it is possible, hide it even from yourself,

^A regarding it otherwise: the left is vainglory, the right is almsgiving; therefore let not vainglory know of the almsgiving.

VERS. 4. “That your almsgiving may be in secret, and your Father who sees in secret will reward you openly.” When? Then, when all things shall be made naked and manifest, and then you shall be more glorified.

VERS. 5. “And when you pray, you shall not be like the hypocrites, for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward.” He calls these also hypocrites, as those who appear to pay attention to God, but pay attention rather to men; from whom they have, that is, receive their reward.

VERS. 6. “But you, when you pray, go into your room, and when you have shut your door, pray to

your Father who is in secret; and your Father who sees in secret will reward you.” ^A

ENARRATIO IN EVANGELIUM MATTHAEI. - CAP. VI.

where moth and rust consume, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust consumes, and where thieves do not break through ^A nor steal; for where your treasure is, there shall your heart be also. Since he has cast out the disease of vainglory, he speaks logically about poverty. For men acquire most things out of vainglory, and he shows the profitless nature of a treasure on earth: because moths and rust destroy food and garments, and thieves, gold and silver. Then, lest anyone say to him, "But not all things are stolen," he says, "Even if none of these things happen, yet is not the very fact of your being tethered to the solicitude for wealth miserable?" Therefore he says: "For where your treasure is, there shall your heart be also." "The lamp of the body is the eye; if therefore your eye be single, your whole body shall be full of light; but if your eye be evil, your whole body shall be full of darkness. If therefore the light that is in you be darkness, how great is that darkness!" He means this: if you tether your mind to the solicitude for riches, you have extinguished the lamp, you have darkened your soul. For just as the eye, ^B if it is single—that is, healthy—illuminates the body, but if it is evil—that is, diseased—it darkens it, so also the mind is blinded by anxiety. And if the mind is darkened, the soul becomes darkness, and the body much more so. "No one can serve two masters." By two masters he means those who command contrary things, such as God and Mammon. We, however, make the devil our master, just as we make the belly our god—but God is by nature and truly Lord; while Mammon is injustice. "For either he will hate the one and love the other, or he will hold to the one and despise the other. You cannot serve God and Mammon." Do you see that it is not possible for a wealthy and unjust man to serve God? For the love of riches casts him out ^C from God. "Therefore I say to you, do not be anxious for your soul, what you shall eat and what you shall drink, nor for your body, what you shall put on." Therefore—to what end? Because of being cast out from God by riches? But the soul does not eat, for it is incorporeal; however, he spoke according to common custom. For it seems that the soul cannot endure to be in the body unless the flesh is fed. Yet he does not reject working, but he prohibits giving ourselves entirely over to anxieties and neglecting God; for it is necessary to till the fields, yet also to take care of the soul. "Is not the life [soul] more than food, and the body more than clothing?" That is, will He who gave the greater thing—having fashioned the soul and the body itself—not grant food and clothing? "Behold the birds of the heaven, for they do not sow, ^D nor do they reap, nor do they gather into barns, and your heavenly Father feeds them. Are you not of more value than they?" He could have brought forward Elijah and John as examples, yet he remembers the birds, so that by us

[JOHN], he mentions the birds, that he might put us to shame, ^A that we are more irrational even than these. But God feeds them, having implanted in them a natural knowledge for gathering their food.

“And which of you by being anxious can add one cubit unto his stature?” He says this, that even if you are anxious, you can do nothing without God willing it. Why then do you uselessly torture yourself?

“And why are you anxious about clothing? Consider the lilies of the field, how they grow; they toil not, neither do they spin. And yet I say unto you, that even Solomon in all his glory was not arrayed like one of these.” ^B He shames us not only by means of the irrational birds, but also by the fading lilies. For if God so adorned those things, although there is no necessity, how much more will He fulfill the need for our clothing? But he shows that even if you are very anxious, you will not be able to be adorned like the lilies; seeing that Solomon, the most wise and most luxurious, throughout all his kingdom was not able to be arrayed in such a way.

“And if God so clothes the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O you of little faith?” We learn from this that one ought not to be concerned ^C about adornment. For this belongs to fleeting flowers. So that every one who adorns himself is grass. He called you "you," the rational ones, for whom He fashioned soul and body; but all who are anxious are of little faith. For if they had a perfect faith in God, they would not be anxious so intensely.

“Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For all these things the Gentiles seek.” He does not forbid eating. But to say, "What shall we eat?" he forbids. Which the rich say from the evening: "What shall we eat tomorrow?" You see that he forbids luxury and wantonness.

“For your heavenly Father knows that you have need of all these things. ^D But seek you first the kingdom of God, and His righteousness; and all these things shall be added unto you.” The kingdom of God [is] the enjoyment of good things; and this comes about through righteousness. Whosoever therefore seeks spiritual things, to him are added also bodily things by the liberality of God.

“Be not therefore anxious for the morrow: for the morrow shall be anxious for the things of itself. Sufficient unto the day is the evil thereof.” He calls the contrition and distress of the day the "evil" of the day; for example, "It is sufficient for you that you are crushed for today's sake, but if you are also anxious for the morrow's sake, when will you have leisure for God, always crushing yourself for the sake of bodily things?"

CAPUT VII.

Concerning not judging anyone; concerning asking and seeking; concerning taking heed of false prophets.

“Judge not, that you be not judged.” He does not forbid reproving, but condemning. For reproof

^A is useful, but condemnation is shameful and full of contempt; or understand it otherwise: he who is subject to great sins reproaches others and condemns those who are less culpable, even though God is the one who will judge.

VERS. 2-5. “For with what judgment you judge, you will be judged; and with what measure you measure, it will be measured to you. And why do you look at the speck that is in your brother’s eye, but do not consider the plank that is in your own eye? Or how can you say to your brother, ‘Let me remove the speck from your eye’; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye.” One who is about to rebuke others must be blameless. For if he himself has a plank in his eye—that is, a large piece of wood, namely, a sin—and he blames another who has a speck, he makes him more shameless. The Lord shows ^B that a great sinner cannot clearly see the sin of his brother. For he who has a plank in his eye, how could he see another who is moderately harmed?

VERS. 6. “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.” Dogs are the unbelievers; swine, however, are those who are believers but lead a muddy life. Therefore, the mysteries must not be told to the unbelievers, nor should the brilliant, pearl-like discourses concerning theology be shared with the unclean. For the swine trample upon, or rather despise, what is said, while the dogs turn and tear us to pieces; such is what is done by those called philosophers when they hear that God was crucified; they tear us apart with syllogisms, caviling that this is impossible. ^C

VERS. 7, 8. “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.” He commanded us in the preceding verses to do great and difficult things. Thus He shows here how they shall be accomplished, namely, through continuous prayer. “Ask,” He said, instead of “always,” for He did not say, “Ask once.” Then He also confirms the saying by a human example.

VERS. 9, 10. “Or what man is there among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will he give him a serpent?” He instructs ^D here that one must ask vehemently, and ask for useful things. For you, He says, seeing your children asking for suitable things—bread and fish—give them all that they ask; so you also seek spiritual things, not carnal ones.

VERS. 11. “If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!” He calls men evil when comparing them to God, since our nature is good, as a creation of God, but by our own will we become evil.

^A Ver. 12. "Therefore, all things whatsoever you would that men should do to you, do you also to them. For this is the law and the prophets." He shows a short path to virtue. For we know from ourselves what ought to be done. If you desire to receive benefits, show benefits; if you desire to be loved by enemies, love your enemies also. For both the law of God and the prophets say those things which the natural law also enjoins upon us.

"Enter in at the narrow gate, for wide is the gate and broad is the way that leads to destruction, and many are they who enter through it." He calls temptations the narrow gate, both voluntary ones, such as fasting and other such things, and involuntary ones, such as chains and persecutions. Just as a fat man, or one burdened with many things, cannot enter through the narrow gate, so neither can the self-indulgent or the rich; ^B but such people enter through the wide one. Showing that both the hardship is temporary and the broadness is fleeting, He calls it a gate and a way; for the one who suffers affliction passes through as if through a gate, and the self-indulgent traverses through as if through a way; since both are temporary, the better one is to be chosen.

"How narrow is the gate and straitened the way that leads to life, and few are they who find it!" The word "How" is exclamatory. For He marvels, saying, “Alas, how narrow it is!” How then does He say elsewhere, "My yoke is easy"? Because of the rewards to come.

^C "Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravening wolves. By their fruits you shall know them." Heretics are crafty and treacherous; for this reason He says, "Beware," that is, take heed. For they put forward pleasant speech and feign a holy life, but inwardly lies the hook. The sheep’s clothing is also the gentleness which some employ, fashioning themselves in order to flatter and deceive. But they are known by their fruit, that is, by their deeds and their life. For even if they feign it for a time, they are exposed by the passing of time.

"Do men gather grapes of thorns, or figs of thistles? Even so, every good tree bears good fruit; but the corrupt tree bears evil fruit." ^D Thorns and thistles are the hypocrites; thorns, as wounding secretly; thistles, as being crafty and versatile. A "corrupt tree" is everyone who rots away in a soft and dissolute life.

"A good tree cannot bear evil fruit, nor can a corrupt tree bear good fruit." So long as it is corrupt, it cannot; but if it is changed, it can. For see that He did not say, "It will not be able to," but that as long as it is corrupt, it does not produce good things.

"Every tree that does not bear good fruit is cut down and cast into the fire. Certainly, by their fruits you shall know them." These things were directed to the Jews,

^A and John also was saying such things to them. He compares a man to a tree, because he can be grafted from barren sin into virtue.

VERS. 21. "Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven; but he who does the will of my Father who is in heaven." In this place he shows himself to be Lord, by saying, "Not everyone who says to me, Lord, Lord," so that he calls himself God; he teaches us, however, that if we have faith without works, it will profit us nothing. For by saying, "He who does the will," he does not mean he who does it once, but he who does it until death. And he did not say, "My will," so as not to offend his hearers, but, "My Father's." Yet the will of the Father and the Son is altogether one and the same, unless the Son be a renegade.

VERS. 22, 23. "Many will say to me in that day: Lord, Lord, have we not prophesied in your name, and in your name cast out demons, and in your name done many mighty works? And then I will profess to them: I never knew you; depart from me, you who work iniquity." Many, when they were beginning to preach, cast out demons; and although they were unworthy, they put demons to flight through the name of Jesus. For grace is effective even through the unworthy, just as we are sanctified through unworthy priests; and Judas also performed signs, as did the sons of Sceva. But as to what he says, "I never knew you," he means this: even when you were working miracles, I did not love you. For in this place, love is called knowledge. ^B

VERS. 24, 25. "Everyone therefore who hears these words of mine, and does them, I will liken to a wise man, who built his house upon the rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it did not fall; for it was founded upon the rock." Without God, virtue cannot be perfected; therefore, he says, "I will liken him to a wise man." The rock is Christ; the house, the soul. Whoever, therefore, builds his soul by performing the commandments of Christ, him neither the rain—I mean the devil, who fell from heaven—nor the floods—the insulting men who are multiplied by such rain—nor the winds—the spirits of evil—and, in sum, all temptations, if such he be, shall be able to overthrow. ^C

VERS. 26, 27. "And everyone who hears these words of mine, and does not do them, shall be likened to a foolish man, who built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell; and great was its fall." He did not say, "I will liken him," but, "He shall be likened," by his own self, to a foolish man—he who indeed believes, but does not act; this is he who builds upon sand, working lazily; therefore he is also cast down by temptations; for when it "beats upon," that is, when a temptation strikes him, it falls, and great is its ruin. However, no ^D

is a great fall. For no one among the faithless falls, for they always lie upon the ground; but the believer, he is the one who falls. And for this reason, the fall is great, because he who falls is a Christian.

^A And it came to pass when Jesus had finished these sayings, the crowds were astonished at his teaching. ^B For he was teaching them as one having authority, and not as the scribes. Not the rulers were astonished—for how could they be, when they envied him?—but the harmless multitude. And they marveled not at the phrasing of the words, but at the boldness, for he showed an authority greater than the prophets. For they were saying, "Thus says the Lord." But Christ, as God, said, "I say unto you."

CHAPTER VIII

Concerning the leper. Concerning the centurion. Concerning Peter's mother-in-law. Concerning those who were healed of various diseases. Concerning him who was not permitted to follow. Concerning the rebuking of the waters. Concerning the demoniacs whose demons were cast into the herd of swine.

^C When he had come down from the mountain, great crowds followed him. And behold, a leper came and worshipped him, saying, "Lord, if you will, you can make me clean." The leper, being prudent, did not go up onto the mountain so as not to interrupt the teaching. But when he had come down, he worshipped him. And showing great faith, he did not say, “If you beseech God, you will heal me,” but, “If you will,” for which reason Christ [did it].

And stretching forth his hand, Jesus touched him, saying, "I will, be clean." And immediately his leprosy was cleansed. And Jesus says to him, "See that you tell no one; but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them." He touches the leper, showing that he is not subject to the law, which commands not to touch a leper, but that he is the Master of it, and that to the clean nothing is unclean, and that his holy flesh imparted sanctification. Fleeing from glory, he commands him to tell no one, but to show himself to the priest. For if the priest had not said that the leper was cleansed, he would have had to remain outside the city. He commands him also to offer the gift ^D as a testimony to the Jews, that is to say: “When they accuse me of being a destroyer of the law, you will be a witness, you who have now been commanded by me to offer the things ordained by the law.”

And when he had entered into Capernaum, a centurion came to him, beseeching him and saying. Neither did this man approach on the mountain, so that the teaching might not be broken off. And this is the same one as the one in Luke. But if Luke says that he sent other messengers to Jesus, this is not in contradiction to Matthew, who says that he himself came. For it is likely that he first sent others, then, as the danger was increasing, he came himself and said, "Lord, my servant is lying in the house paralyzed, grievously tormented." And Jesus says to him, "I will come and heal him." He did not bring the boy upon a bed, believing that even being absent he could heal; therefore, Et E…

^A And the centurion answering, said, "Lord, I am not worthy that you should enter under my roof, but only speak the word, and my boy will be healed. For I also am a man under authority, having soldiers under me, and I say to this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it." ^B And Jesus, hearing this, marveled and said to those who followed, "Truly I say to you, not even in Israel have I found such faith." If I, he says, being a slave of the king, command the soldiers under me, you are much more able to command death and diseases, so that they may depart from this one and afflict another; for bodily diseases are soldiers and avengers of God. Christ therefore marvels, saying that not even among the Israelites did He find such faith as in this Gentile.

Vers. 11, 12. "But I say to you, that many will come from the East and the West and will recline with Abraham and Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth." He did not say that many Gentiles would recline, so as not to provoke the Jews, but spoke with shadows, "from the East and the West." He made mention of Abraham, showing that He is not contrary to the Old [Testament]. By saying "outer darkness," He signified that there is also an inner, which is also lighter. For there are degrees even in punishments. He calls the Jews the sons of the kingdom, for to them the promises were made. "For Israel," He says, "is my firstborn son."

Vers. 13. "And Jesus said to the centurion: Go, and as you have believed, so let it be done to you. And his boy was healed in that hour, and the centurion, returning to his house, at that very hour found the boy ^C healthy." It is shown from these things, that if he was healed by a word, that which was said regarding the casting out of the Jews is also true.

From the collation of the Venetian codex of St. Mark

(3-4) *Gentile.* Others have interpreted this statement as follows: That famous Jacob among the patriarchs, having seen that ladder reaching to heaven, by which the angels of God were ascending and descending, assumed that God was local, and not present to all things and everywhere; for he said, "The Lord is in this place, and I did not know it," and again, "How terrible is this place! This is none other than the house of God." The Lord therefore marvels at the faith of this Gentile as being great and miraculous, saying, "Not even in Israel, that is, in Jacob, have I found such faith as in this one." For that one assumed Me to be local, but this one [believes Me to be] present to all things and everywhere, and able to do all things by a word alone. For he said, "Speak the word, and my boy will be healed." "But I say to you," etc.

"And Jesus said to the centurion: Go, and as you have believed, so let it be done for you. And his boy was healed in that hour," etc. ^D He showed from the fact that he healed by word, that He also speaks the truth concerning the casting out of the Jews.

(5) Some say that, just as certain deep tracts of the seas are named such-and-such, so the seas of delights, in which Abraham is, have been called "the bosom of Abraham," since Abraham was the most famous of all among the Hebrews; he specifically called these [places] of Abraham. "And Jesus said," etc., the same codex.

^A And Jesus, having entered into Peter's house, saw his mother-in-law lying down and feverish. And he touched her hand, and the fever left her. And she arose and served them. He entered into Peter's house to eat. But by touching her hand, he not only extinguished the fever but also restored full health to the woman, so that her strength returned and she was able to serve. We know, moreover, that a long time is usually required for the convalescent to be strengthened. Since the other evangelists say that they besought him, and thus she was healed, Matthew did not mention this, having a concern for brevity. For I said to you at the beginning that what one omits, another states. Learn here also that marriage does not hinder virtue, for the leader of the apostles had a mother-in-law. ^B VERS. 16, 17. And when evening had come, they brought to him many demoniacs, and he cast out the spirits by a word, and healed all who were ill, that it might be fulfilled which was spoken through Isaiah the prophet, saying, "Himself took our infirmities and bore our diseases." In the evening and at an untimely hour they brought the sick. He, however, being merciful, healed them all. Then, so that you might not disbelieve how such diseases were healed in a short time, he brings forward Isaiah as a witness. Although the prophet speaks this concerning sins, Matthew has set it down concerning diseases, because most [diseases] arise from sins. VERS. 18. And when Jesus saw many crowds around him, he commanded them to depart to the other side. For he was not a seeker of glory, and at the same time he was also avoiding the envy of the Jews. ^C VERS. 19, 20. And a certain scribe came and said to him, "Teacher, I will follow you wherever you go." And Jesus says to him, "The foxes have holes, and the birds of the air have nests, but the Son of Man has nowhere to lay his head." By scribe he means one who is learned in the letter of the law. This man, therefore, having seen the many signs, suspected that Jesus made money from these, and therefore he strives to follow him so that he too might collect something. But Christ, encountering his thought, says as it were in this manner: "Do you expect, by following me, to collect money? Do you not see that I do not even have a house?" Such must he also be who follows me. ^D He said these things to persuade him, that with changed character he might follow, but he departed. Some, however, call the foxes and birds demons: as if he were to say, "Demons dwell in you and I, consequently, do not have rest in your soul." VERS. 21, 22. And another of his disciples said to him, "Lord, permit me first to go and bury my father." But Jesus said to him, "Follow me, and leave the dead to bury their own dead." After one has given himself to God, he ought not to return to the cares of this life. Indeed, it is necessary to honor one's parents, but it is more necessary to honor God. In this case, moreover, the parent was also an unbeliever, which is clear from his saying [alt-version omitted]

^A to "bury his own dead." But if he was not permitted to bury even his own father, woe to those who, after having professed the monastic life, return to worldly business.

VERS. 23, 24. ‹ And when he had entered into the boat, his disciples followed him, and behold, a great commotion arose in the sea, so that the boat was being covered by the waves; but he was sleeping. › He kept the disciples with him alone, that they might see the miracle. He permitted them, however, to be tossed by the tempest, so that they might be exercised for temptations, and that through this sign they might believe more firmly. He slept, indeed, so that, struck with fear, they might recognize their own weakness and beseech him: therefore he says:

VERS. 25, 26. ‹ And his disciples coming up, woke him, saying: Lord, save us, we are perishing. And he says to them: Why are you fearful, O you of little faith? › He does not call them unbelievers, but of little faith. For in that they say, "Lord, save us," they demonstrate faith, but the "we are perishing" is not of faith. For while he was sailing with them, there was nothing to fear. See, however, that while reproaching them as fearful, he shows that fear brings dangers. Therefore, having first stilled the turbulence of their soul, he then also resolves the tempest of the sea.

VERS. 26, 27. ‹ Then rising, he rebuked the winds and the sea, and there was a great calm: but the men marveled, saying: What manner of man is this, that the winds and the sea obey him? › What was seen was of man, but the works were of God.

VERS. 28. ‹ And when he had come to the other shore ^B into the region of the Gergesenes, there met him two demoniacs. › While those in the boat were doubting what manner of man he was, because the winds and the sea obey him, the demons come as heralds. But if both Mark and Luke speak of one who had the legion, you should understand that one of these two was perhaps more prominent. He came to them of his own accord, for no one dared to bring them, so cruel were they. ‹ Coming out from the tombs, exceedingly fierce, so that no one could pass by that way. › They were dwelling in the tombs; the demons wished to establish a certain doctrine, that the souls of the dead become demons—which no one ought to believe. For the soul, once departed, does not wander through the world. ‹ For the souls of the just are in the hand of God; › but those of sinners are also taken away from here, as was the soul of the rich man.

VERS. 29. ‹ And behold, they cried out, saying: What have we to do with thee, Jesus Son of God? Hast thou come here before the time to torment us? › Behold, they preach the Son of God, while first confessing their enmity. They consider it torment and torture if they are not permitted to harm men. But as to what he says, "before the time," understand that they thought Christ would not endure

the excess of their wickedness, not expecting the time of punishment; which is not the case: for until the consummation of the world they are permitted to struggle against us.

^A Vers. 30-32. "And there was a good way off from them an herd of many swine feeding; and the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. And he said unto them, Go." The demons ask this so that, by choking the swine, they might grieve their masters, so that they would not receive Christ. But Christ permits the demons, showing what bitterness and hatred they bear toward men, and that if power were granted to them, and they were not hindered, they would afflict us worse than those swine. For He Himself guards the possessed, so that they do not kill themselves. ^B

Vers. 33, 34. "And, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts." Affected by sadness and thinking they would suffer something worse after this, they entreat him to leave. But do you learn that where there is a swinish life, Christ does not remain there, but the devil does.

CHAPTER IX.

^C Concerning the paralytic. Concerning the call of Matthew. Concerning the Savior’s dining with publicans. Concerning the daughter of the ruler of the synagogue. Concerning the woman with an issue of blood. Concerning the two blind men. Concerning the dumb man possessed by a devil.

Vers. 1, 2. "And he entered into a ship, and passed over, and came into his own city. And, behold, they brought to him a man sick of the palsy, lying on a bed." He calls Capernaum his own city, for he dwelt there: for Bethlehem bore Him, Nazareth raised Him, but Capernaum provided Him with a dwelling. But this paralytic is different from the one in John. For that one was by the sheep-gate in Jerusalem, but this one is in Capernaum. And the one had no man, but this one is carried ^D by four, as Mark says, and is let down through the roof, which Matthew omitted. "And Jesus seeing their faith." Either the faith of those who brought him—for He often performs miracles because of the faith of those bringing them—or the faith of the man himself. "He said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee." He calls him "son," either as a creature of God or as one who had believed; and by showing that paralysis is mostly from sins, He first looses those.

Vers. 3-5. "And, behold, certain of the scribes said within themselves, This man blasphemeth. And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?" By knowing their thoughts,

^A He shows Himself to be God. He refutes them, therefore, saying such things as these: "You indeed think me a blasphemer, as though I promised to forgive sins, which is a great thing; but you think that I am resorting to this as a way to avoid being put to the proof. I, however, will also produce faith in you from the healing of the body, that I heal souls; by a thing which is lesser indeed, but which seems more difficult, I confirm the remission of sins, which is indeed great, but seems easier to you because it is invisible."

Vers. 6-8. "But that ye may know that the Son of man hath power on earth to forgive sins, then saith he to the sick of the palsy, Arise, take up thy bed, and go unto thine house. And he arose, and departed to his house. But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men." He commanded him to carry his bed, so that it might not seem to be a phantasm, and at the same time so that the multitudes, who considered Him to be merely a man—the greatest ^B of all—might behold the miracle.

Vers. 9. "And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him." He did not call him with Peter and John, but when He saw that he would obey. Thus also He called Paul later in his own time. Marvel, then, at the evangelist, how he makes known his own life, although others hid his name, calling him Levi; but it was the work of God to convert him by a word alone.

Vers. 10, 11. "And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?" Matthew, rejoicing that Jesus had turned aside to him, called other publicans. ^C Christ ate with them, so that He might benefit them, even though He was ill-spoken of on account of this. For the Pharisees, wishing to pull the disciples away from Him, accused the banquet of the publicans.

Vers. 12, 13. "But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance." I have not come, He says, now as a judge, but as a physician; whence I also endure the foul odor. He also refutes them as ignorant, saying, "Go and learn," that is, since you have not learned until now, at least go now and learn that God prefers mercy toward sinners over sacrifices. But what He says, "I am not come to call the righteous," He says ^D by way of irony, that is, you who justify yourselves, since no man is just. He came, therefore, to call sinners, not so that they might remain sinners, but so that they might repent.

^A Ver. 14. *Then the disciples of John came to him, saying: Why do we and the Pharisees fast often, but thy disciples do not fast?* The disciples of John, envying the glory of Christ, find fault with him for not fasting; for they were perhaps at a loss as to how he overcomes the passions without bodily discipline, a thing which John could not do. They were ignorant of the fact that John was merely a human being, and just by virtue, whereas Christ is virtue itself, as being God.

Ver. 15. *Jesus said to them: Can the children of the bridegroom mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then they shall fast.* The present time, he says, is a time of joy, as long as I am with the disciples. For he calls himself the bridegroom, as he is joining to himself the new congregation, the old one being dead, that is, the synagogue. And he calls the apostles the children of the bridegroom. There will be a time, he says, when, after I have suffered and been taken up into heaven, they will fast, pursued by hunger and thirst. Showing the imperfection of the disciples, he adds:

Ver. 16, 17. *No man putteth a piece of raw cloth unto an old garment. For it taketh away the fulness thereof from the garment, and the rent is made worse. Neither do they put new wine into old bottles. Otherwise the bottles break, and the wine runneth out, and the bottles perish. But new wine they put into new bottles, and both are preserved.* The disciples, he says, have not yet become strong, but have need of indulgence; and it is not right to impose a heavy load of commandments upon them. He said these things, teaching his disciples also, so that they too, when they should go forth to teach the world, might be indulgent. For the raw cloth is fasting, and the new wine, while the old garment and the bottles are the infirmity of the disciples.

^B Ver. 18. *As he was speaking these things unto them, behold a certain ruler came up and worshipped him, saying: My daughter is even now dead; but come, lay thy hand upon her, and she shall live. And Jesus rising up followed him, with his disciples.* This man seems to have faith, though not a great one; for he beseeches Jesus not merely to speak a word, but to come and lay on his hand. He says the daughter is dead, although Luke says she was not yet dead; he speaks as one conjecturing, either because he had left her already breathing her last, or as if exaggerating the calamity, so as to move Christ to compassion.

^C Ver. 20-22. *And behold a woman who was troubled with an issue of blood twelve years, came behind him, and touched the hem of his garment. For she said within herself: If I shall touch only his garment, I shall be healed. But Jesus turning and seeing her, said: Be of good heart, daughter, thy faith hath made thee whole. And the woman was made whole from that hour.* Since this woman was unclean by reason of her infirmity, she did not approach openly, fearing lest she might be prevented; and although she thought she could remain hidden, she still hoped to obtain health, if only she should touch the edge of his garment. For this,

the Savior reveals her, not as one who loves glory, but so that he might demonstrate her faith for our benefit, and so that the ruler of the synagogue might also be strengthened in faith. “Take courage,” he says to her, because she was afraid since she had received the gift furtively. He calls her “daughter” as being a believer. ^A He shows that if she had not brought faith, she would not have received the grace, even though the garments were holy. They say that this woman made a statue of the Savior, at whose feet grew an herb that helps those suffering from issues of blood, which the impious destroyed in the times of Julian.

VERS. 23, 24. ‹ And when Jesus had come into the house of the ruler, and saw the flute players and the crowd making a tumult, he said to them: Depart, for the damsel is not dead, but sleeps. And they derided him. › Because she was not yet married, they lamented for her with nuptial flutes, doing this according to the law. He says she is sleeping, because with him death is but sleep; for he had the power to raise her up easily. If they derided him, do not be surprised; for they rather bear witness to the miracle, as he had raised up one who was truly dead. For so that no one might say that she was in some trance, it was therefore acknowledged by all that she was dead.

VERS. 25, 26. ‹ But when the crowd was cast forth, he went in, and took her hand: and the damsel arose. And this fame went abroad into all that land. › ^B Where there is a crowd and tumult, Jesus does not work miracles. But he takes her hand, imparting virtue to her. And you, if you have been dead in sins, you will then arise when he takes your hand—your active hand—having cast out the crowd and the tumult.

VERS. 27. ‹ And as Jesus passed from there, two blind men followed him, crying out and saying: Have mercy on us, Son of David. › The blind spoke the words “Have mercy” as to God, but “Son of David” as to man. For it was commonly reported among the Jews that the Messiah would come from the seed of David.

VERS. 28. ‹ And when he had come into the house, the blind men came to him. And Jesus says to them: Do you believe that I can do this? They say to him: Yes, Lord. › He draws the blind men even into the house, that he might show their persistent faith, and condemn the Jews. He asks them whether they believe, showing that faith accomplishes everything. ^C

VERS. 29, 30. ‹ Then he touched their eyes, saying: According to your faith be it done to you. And their eyes were opened. › He heals in the house and in private, so that vain glory might be avoided. For in all things he teaches humility of mind.

VERS. 30, 31. ‹ And Jesus strictly charged them, saying: See that no one knows it. But they, being gone out, spread his fame abroad in all that land. › Do you see how he fled from pride? Yet they, not as disobedient, but as grateful, spread it abroad. But although elsewhere he is seen to say, “Go, and declare the glory of God,” there is nothing...

...For He wishes to say nothing about Himself, but ^A that the glory of God should be esteemed.

*Vers. 32, 33.* "And as they went out, they brought to him a dumb man possessed by a demon. And the demon being cast out, the dumb man spoke." The affliction was not natural, but sent by the demon; therefore others bring him. For he could not pray on his own behalf, because the demon had bound his tongue. Whence He does not even demand faith, but straightway heals him, having cast out the demon who was hindering the speech. "And the crowds marveled, saying: Never did it appear so in Israel." The crowd marveled, and prefers Christ to the prophets and patriarchs. For He healed with authority, and not like them, who prayed. But let us see what the Pharisees say ^B too.

*Vers. 34.* "But the Pharisees said: By the prince of the demons he casts out demons." These words are of the utmost stupidity. For no demon casts out a demon. But let us suppose that He cast out demons as a servant of the prince of demons, or as one practicing magic; yet how did He dissolve diseases and sins, and preach the kingdom of God? For a demon, on the contrary, rather increases diseases and separates one from God.

*Vers. 35.* "And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every disease and every infirmity among the people." Being philanthropic, He does not wait for them to come to Him, but He Himself goes about, so that they might not have an excuse that no one taught us. By deed and by word He draws them, teaching and performing miracles.

*Vers. 36.* "And seeing the crowds, He was moved with pity for them, because they were exhausted and scattered like sheep having no shepherd." ^C They had no shepherd, since their leaders not only did not correct them, but even harmed them; but it belongs to a true shepherd to be moved with pity for the flock.

*Vers. 37, 38.* "Then He says to His disciples: The harvest indeed is plentiful, but the laborers are few; ask therefore the Lord of the harvest, that He may send out laborers into His harvest." He calls the multitude that was in need of healing the harvest, and those who ought to teach the laborers, who were not at that time to be found in Israel. And the Lord of the harvest is Christ Himself, as the Lord of the prophets and apostles; and this is manifest from the fact that He chose the twelve without asking God. Listen, then.

CAPUT X.

On the ordering of the apostles.

*Vers. 1.* "And having summoned his twelve disciples, he gave them authority over unclean spirits, so that they might cast them out, and heal every disease and every infirmity." He chooses twelve disciples, according to the number of the twelve tribes; and having added power to them, although they were few, He sent them forth; for few are those who pass through ^D the narrow gate, since He gave...

^A them the power to work miracles, so that through these miracles they might lead men to wonder, and might have hearers more obedient to their teaching.

Vers. 2. “Now the names of the twelve apostles are these: The first, Simon who is called Peter, and Andrew his brother.” He enumerates the names of the apostles on account of the false apostles. He sets Peter and Andrew first, because they were also the first called. Then he mentions the sons of Zebedee; and he places James before John, not on account of dignity, but because it so happened. He says, therefore:

Vers. 3, 4. “James the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, James the son of Alphaeus, and Lebbaeus, surnamed Thaddaeus, Simon the Cananite, and Judas Iscariot, ^B who also betrayed him.” See the humility of Matthew, how he ranked himself after Thomas. But when he came to Judas, he did not say, “the polluted one,” “the enemy of God,” but named him Iscariot from his homeland. For there was also another Judas, who was also called Lebbaeus and Thaddaeus. Therefore, there are two Jameses, namely one the son of Zebedee and the other the son of Alphaeus; and two Judases, Thaddaeus and the traitor. And three Simons: Peter, the Cananite, and the traitor; for Simon was called Judas Iscariot.

“These twelve Jesus sent forth, and charged them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand.” What kind of men were these? Fishermen, commoners, publicans. He sends them first to the Jews, so that they might not be able to say, “Because they were sent to the Gentiles, we, the Jews, did not believe.” He thus leaves the Jews ^C without any excuse. He joins the Samaritans to the Gentiles, because, being Babylonians, they had taken up residence in Judaea, and they did not receive the prophets, but only the five books of Moses. By “the kingdom of heaven,” understand the enjoyment of future things. He arms them with miracles, saying:

Vers. 7. “Heal the sick, cleanse the lepers, cast out devils. Freely ye received, freely give.” Nothing so becomes a teacher as humility and the contempt of riches. These two things, therefore, he shows here, saying: “Freely ye received,” so that they would not be proud because they possessed and gave such gifts. For it is by grace and freely that you received these, but along with humility, be also despisers of riches. ^D “Freely,” he says, “give.” And that the root of all evils might be the more perfectly extirpated, he says:

Vers. 9, 10. “Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.” With great zeal

^A he exercises them, and for that reason takes away all things from them, and relieves them of cares; he does not even permit them to have staves. For this is exact poverty, making those who teach about poverty to be believed. Then, so that they might not say, “How shall we be fed?” he says: “The workman is worthy of his meat” — that is, you shall be fed by your disciples. For they owe this to you as workmen. He said “meat,” not “luxury.” For it is not proper for teachers to live in luxury.

VERS. 11. “Into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence.” He does not command them to go to everyone, lest by mingling with the unworthy they be slandered; for if they go only to the worthy, they will certainly be fed. He commands them to stay ^B and not to go from house to house, lest they be ill-spoken of as gluttons and seem to do injury to those who first received them.

VERS. 12, 13. “And when ye come into an house, salute it, saying: Peace be to this house: and if the house be worthy, your peace shall come upon it: but if it be not worthy, your peace shall return to you.” Understand “blessing” by the salutation and the peace, which remains only with the worthy. Learn, therefore, from this place that our own works are what most especially bless us.

VERS. 14, 15. “And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.” He wishes them to shake off the dust, showing ^C that they received nothing from there because of their hardness, or that they declare that they have traveled a long journey for their sake, and that they did not benefit them at all. It will be more tolerable, therefore, for the Sodomites than for those who do not believe, because the Sodomites, having been punished here, will be punished more mildly there.

VERS. 16. “Behold, I send you forth as sheep in the midst of wolves.” He had armed them with miracles; he had made them confident about their food, having opened the doors of the worthy. He now speaks also of the grievous things that were to happen, manifesting his foreknowledge. He consoles them, furthermore, through his saying “I.” “I,” he says, am the mighty One; therefore take heart, for you shall be unconquerable. He instructs them, however, for suffering; for as it is impossible for sheep in the midst of wolves not to suffer, so it is for you among the Jews; ^D but if you do suffer, do not be angry. For I wish you to be as sheep, being gentle, and thus to conquer all the more. “Be ye therefore wise as serpents, and harmless as doves.” He wants his disciples to be wise also. So when you hear that Christians are called sheep, do not understand that it is proper for them to be stupid, for it behoves them to be wise, and to know how one ought to behave in the midst of many enemies. For just as the serpent offers its whole body to be struck, but preserves its head, so too a Christian, he says, should give all that is his, and even his body, to those who strike, but he should preserve his head, which is Christ and the faith in him; and just as the serpent, being constrained in a narrow hole

and passing through, sloughs off its old skin, so let us also, walking through the narrow way, slough off the old man. But since the serpent is also harmful, he commands us to be innocent, that is, simple and without wickedness and not harmful, like doves; for these, even when their offspring are taken away and they suffer persecution, return again to their masters. Be, therefore, prudent as a serpent, so that you may not be mocked in life, but may perform all that pertains to you without reproach; and as to harming others, be as a dove, that is, without malice.

^B Verse 17, 18. "But beware of men; for they will deliver you up to councils, and in their synagogues they will scourge you, and before governors and kings you will be brought for my sake, for a testimony to them and to the Gentiles." You see, this belongs to being prudent: to be on one's guard and not to give an opportunity to those who wish to persecute, but to manage our affairs prudently. If he who persecutes wants money, if he wants honor, give it so that he may not have an opportunity; but if he takes away the faith, guard your head. Moreover, he is not about to send the disciples only to the Jews, but also to the Gentiles; therefore he says, "for a testimony to them and to the Gentiles," that is, for a reproach and condemnation of those who do not believe.

^C Verse 19, 20. "But when they deliver you up, do not be anxious how or what you are to speak; for it will be given to you in that hour what you are to speak. For it is not you who speak, but the Spirit of your Father who speaks in you." Lest they say, "How shall we, being uneducated men, be able to persuade the wise?" he commands them to have confidence and to lay aside anxiety; for when we are to converse among the faithful, it is fitting that we premeditate and be prepared for a defense, as Peter advises. But among crowds and raving kings, he promises his own strength, so that we may not be afraid; for it is ours to confess, but to answer wisely is God's. And lest you suppose that the aptitude for making defenses is natural, he says, "It is not you who speak, but the Spirit."

^D Verse 21. "Brother will deliver up brother to death, and the father his child. And children will rise up against parents, and will put them to death." He foretells to them the things that will come to pass, so that when they happen, they may not be troubled. He also shows the power of the preaching, how it makes one despise nature itself; for such is Christianity. But he also manifests the madness of those people, in that they do not even spare their own kindred.

Verse 22. "And you will be hated by all for my name’s sake. But he who has endured to the end, this one will be saved." "By all," that is, by many. For not all were persecuting them; for there were also those who had accepted the faith. But he who has endured to the end, and not only in the beginning, he will be a partaker of eternal life.

^A *“But when they persecute you in this city, flee into another. Amen I say to you, you shall not have finished the cities of Israel, till the Son of man come.”* The things said above were fearful, such as “They will deliver you up,” and, “You shall be hated,” and these were to happen after the Ascension. But what is now said concerns events before the Cross. For you will not have finished the cities of Israel while being persecuted before I myself come to you immediately. He commands them to flee the persecutors. For to cast oneself openly into danger, and to become the cause of condemnation for the murderers, and to be a loss to those who could have benefited through the preaching, is diabolical. Therefore, by the words “till the Son of man come,” do not understand the Second Coming, but the gathering and consolation before the Cross. For when they had been sent out and had preached, they turned back again to Christ and were with Him.

^B *“The disciple is not above the master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord.”* He teaches here to endure insults. For if I, the Master and Lord, endured them, much more so should you, the disciples and servants. But you ask, how does He say, “The disciple is not above the master,” when we see many disciples excelling their masters? Understand, therefore, that as long as they are disciples, they are less than their masters; but if they should become better, they are no longer disciples, just as the servant, as long as he is a servant, is not above his lord.

^C *“If they have called the goodman of the house Beelzebub, how much more them of his household? Therefore fear them not: for there is nothing covered, that shall not be revealed; and hidden, that shall not be known.”* Take consolation, He says, from my example; for if they called Me, the prince of demons, what is it so terrible if they defame you, who are my own kin? He called them “them of his household,” and not “servants,” showing his intimacy towards them. But be of good courage. For the truth will not stay hidden; rather, time will reveal both your virtue and the malice of those who slander you; for there is nothing hidden that shall not be known; so that even if they slander you now, later they will acknowledge you.

^D *“What I tell you in darkness, that speak ye in the light: and what you hear in the ear, that preach ye upon the housetops.”* That which, He says, I told you in private, and in one place—for this is what “in the ear” and “in darkness” means—you must teach with boldness and with a loud voice, so that all may hear you. And since boldness is followed by dangers, He adds:

*“And fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell.”* He teaches us also to despise death; for, He says, the punishment in hell is more fearsome. For those who kill only destroy the flesh, but they may perhaps even be doing the soul a favor; but He who...

^A casts into Gehenna punishes both soul and body. By saying Gehenna, He signifies the permanence of punishment. For *Gehenna* is named for its perpetuity.

Vers. 29-31. “Are not two sparrows sold for a copper coin? And one of them shall not fall to the ground without your Father. But the very hairs of your head are all numbered: do not therefore fear, you are of more value than many sparrows.” He says this so that they may not be troubled as though they were abandoned: “If not even a sparrow is caught without my knowledge, how shall I abandon you, whom I love?” Indicating His precise knowledge and providence, He says our hairs are numbered by Him. Do not think, therefore, that it is the work of God when sparrows are ensnared, but that not even their capture is unknown to Him. ^B

Vers. 32, 33. “Every one therefore who shall confess in me before men, I will also confess in him before my Father who is in heaven; but whoever shall deny me before men, I will also deny him before my Father who is in heaven.” He urges them toward martyrdom: for faith in the soul alone does not suffice, but He desires we also confess with the mouth. He did not say, “Whoever shall confess me,” but “in me,” that is, in my power: for he who confesses, confesses by being helped by grace from above; but concerning the one who denies, He did not say “in me,” but “me,” showing that the man who does not have the help from above denies. Every one, therefore, who confesses that Christ is God will find Christ confessing regarding him to the Father, that he is a faithful servant. But those who deny will hear the words, “I do not know you.” ^C

Vers. 34-36. “Do not think, that I came to send peace upon the earth: I came not to send peace, but a sword. For I came to set a man at variance against his father, and the daughter against her mother; and the daughter-in-law against her mother-in-law: and a man's enemies shall be his own household.”

From a collation of the Venetian codices of St. Mark.

Col. 32. ^D Again, by these who are accustomed to be the most friendly, He signifies every kind of relationship. However, He says most appropriately: *I came to separate a son from his father, and a daughter from her mother*, since to a father a son, and to a mother a daughter, are accustomed to be dearer on account of the similarity of nature. He also aptly adds: *A bride from her mother-in-law*; for brides were accustomed to pay much reverence, honor, and obedience to their mothers-in-law. By the bride, however, He also indicates the bridegroom at variance against his father-in-law. Therefore, earlier He had made a similar enumeration, saying: “Since brother will deliver brother to death, and father his son.” Here, however, He mentions a different kind of relationship, and one that is closer, whether nature or mutual relation is considered. But if He will cause a man to be at variance against his father, who is superior to him, much more will He bring this about regarding a wife, who is subject and inferior; the bond of love of the former is by nature, that of the latter by free adoption. And that which is by nature is more estimable than that which is by adoption. This, therefore, He left to be understood as manifest. Nevertheless, afterward He discusses the married also explicitly.

^A Concord is not always a good thing; but ^B at times dissension is good. The word of faith, therefore, is a sword, which tears us away from the intimacy of relatives and kinsmen who hinder us in godliness. For He does not simply say that we should be divided, that is, separated from them, but [He speaks of doing so] when they do not walk [with us], or rather, when they even hinder us from the faith.

VERS. 37. “He that loveth father or mother more than me, is not worthy of me: and he that loveth son or daughter more than me, is not worthy of me.” You see that it is necessary then to hate parents and children, when they wish to be loved above Christ? And why do I speak of father and mother and children? Hear what is greater.

VERS. 38. “And he that taketh not his cross, and followeth after me, is not worthy of me.” Whoever, He says, shall not renounce the present life, and deliver himself unto a shameful death—for such was the cross among the ancients—is not worthy of me. But since many are crucified as thieves and robbers, He added, “And followeth after me,” that is, he lives according to My laws.

VERS. 39. “He that findeth his life, shall lose it: and he that shall lose his life for my sake, shall find it.” He seems to find his life who preserves the life which is in the flesh. But he loses it, because he casts it into eternal punishment. But he that loses his life, and dies—not as a thief, or as one strangling himself, but for Christ’s sake—he shall save it.

VERS. 40, 41. “He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me. He that receiveth a prophet in the name of a prophet, shall receive the reward of a prophet: and he that receiveth a just man in the name of a just man, ^C shall receive the reward of a just man.” He stirs us up to receive those who are sent by Christ. For he who honors His disciples, honors Him, and through Him also the Father. But one must receive the just and the prophets in the name of a just man and a prophet, that is, because they are just men and prophets, and not for the sake of any protection or assistance from kings. But if, by chance, anyone bears the appearance of a prophet, while in his work he is found wanting, do you receive him as a prophet, and God—as if you had received a just man—will recompense you. For this is what is meant by, “shall receive the reward of a just man.”

From the collation of the Venetian codices of St. Mark

* * *

This Matthew has taken from the prophecy of Micah. For he says (ch. vii, 6): “The daughter shall rise against her mother, the daughter-in-law against her mother-in-law; and the enemies of a man are they of his own household.” And this prophetic utterance, to wit, “And the enemies of a man are they of his own household,” was spoken of old against the Jews, when they were divided among themselves, but Christ the Lord opportunely adapted it to the matters at hand, declaring that all the kin of him who was about to believe would become his enemies. “He that loveth father, etc.” ^D

be considered righteous, and he who receives it shall also receive the reward which the righteous receive.

VER. 42. « And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, amen I say to you, he shall not lose his reward. » Lest anyone should excuse his poverty, he says that even though you give a cup of cold water, provided ^A that the one who receives it is my disciple, you shall receive the reward for this; he gives a cup of cold water also who teaches someone burning with the fire of anger or desires. And by making him worthy to be called a disciple of Christ, not even he shall lose his reward.

CAPUT XI.

Concerning those who were sent by John.

VER. 1. « And it came to pass when Jesus had made an end of commanding his twelve disciples, he passed from thence to teach and preach in their cities. » Having sent forth the disciples, he himself now rests, performing no miracles, but only teaching in the synagogues. For if he himself had performed cures while present, no one would then have approached the disciples; so, in order that they might have a place ^B for healing, he departs.

VERS. 2, 3. « Now when John had heard in prison the works of Christ, sending two of his disciples, he said to him: Art thou he that art to come, or look we for another? » John does not ask as though he were ignorant of Christ. For how could he be ignorant, when he had testified: Behold the Lamb of God? But because his disciples were envious of Christ, he sends them in order that he might fully convince them, so that having seen the miracles they might be persuaded that Christ is greater than John; and for this reason he also feigns to ask, « Art thou he that art to come? »—that is, the one who is expected in the Scriptures ^C to come in the flesh. But some say that by « he that is to come, » he asked concerning the descent into Hades, as if John were ignorant, as though saying: Art thou he who is to come even into Hades, or look we for another? But this is foolish. For since John was more than a prophet, how could he be ignorant of the crucifixion of Christ and his descent into Hades, especially when he had called him the Lamb, because he was to be sacrificed for us? John knew, therefore, that the Lord would come to Hades with his soul, in order that he might save there, as Gregory the Theologian says, ^D all those who were to believe, had he become incarnate in their days. And he does not ask as one who is ignorant, but as one wishing to fully convince his own disciples concerning Christ through the working of miracles. For see also what Christ says in response to such a question.

VERS. 4-6. « And Jesus making answer, said to them: Go and relate to John what you have heard and seen: The blind see, the lame walk, the lepers are cleansed, and the deaf hear: the dead rise again, the poor have the gospel preached to them. And blessed is he that shall not be scandalized in me. » He did not say: Relate to John that I am he that is to come; but so that thou mightest know—

that John sent his disciples for this reason, that they might see the miracles, He says: « Go and relate to John », and he, having seized the opportunity, will surely bear testimony concerning me to you the more. By « the poor who are evangelized », ^A understand either the apostles preaching the Gospel—for they were poor, as fishermen, and despised on account of their lack of learning—or those who receive the Gospel and hear of eternal goods. And showing the disciples of John that what they were thinking did not escape Him, He says: « Blessed is he who shall not be scandalized in me », for they themselves had much hesitation concerning Him.

^B Vᴇʀs. 7. « And when they went their way, Jesus began to say to the multitudes concerning John: What went you out into the desert to see? A reed shaken with the wind? » Perhaps the crowds, upon hearing the inquiry of John, were scandalized, lest John perhaps doubt concerning Christ, and so easily changed his opinion, although he had testified previously concerning Christ. This suspicion, therefore, Christ removing from their midst, says: John is not a reed, that is, inconstant and changing. For if he were such, why then did you go out to him into the desert? For you would not have gone out to a reed, that is, to a fickle man, but surely you went out as to a great and constant man. Therefore he remains such as you judged him to be.

^C Vᴇʀs. 8. « But what went you out to see? A man clothed in soft garments? Behold they that are in soft clothing are in the houses of kings. » For lest they be able to say that he, serving luxury, afterward became lax, He says: No. For his garment was of hair, and it showed him to be a stranger to luxury. For if he had worn soft clothes, he would have been frequenting the houses of kings, and not in prison, if he had been one to seek luxuries. Learn, therefore, that it does not befit an upright Christian to wear soft raiment.

Vᴇʀs. 9. « But what went you out to see? A prophet? Yea I tell you, and more than a prophet. » John is more than a prophet, because the other prophets only foretold concerning Christ, but this one became as well an eyewitness, which is truly a great thing. And because the others prophesied after they were born, whereas this one, while still in his mother's womb, acknowledged Christ and leaped.

^D Vᴇʀs. 10. « For this is he of whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee. » He was called an angel both because of his angelic life and because he was almost void of matter, and because he announced and preached Christ. He prepared the way of Christ, as bearing witness of Him, and as baptizing into repentance, for after repentance comes the remission of sins, which remission Christ gives. Christ said these things after the disciples of John had departed from Him.

Christ, so that He might not seem to flatter him. ^A The aforementioned prophecy is from Malachi.

"Amen I say to you, there has not risen among those born of women a greater than John the Baptist." With certainty He declares this, that there is no one greater than John; but by saying "of women," He excludes Himself. For Christ Himself was born of a virgin, not of a woman, that is to say, one who has known a man. "But he who is lesser in the kingdom of heaven is greater than he." Since He had spoken many praises concerning John, so that they might not think that John was greater than He Himself, He says here more clearly that "the lesser one"—I, both in age and in your estimation—am "greater than he in the kingdom of heaven," that is, in spiritual and heavenly goods. For in this regard, I am lesser than he, both because he was born before me, and because he is deemed great by you, but in that realm I am greater.

"From the days of John the Baptist until now, the kingdom of heaven suffers violence, and the violent take it by force." This seems not to follow from the preceding, but it is not so. Consider, then: for even having said concerning Himself that He is greater than John, He compels them to believe in Him, showing that many are taking the kingdom of heaven by force—that is, faith in Him. But there is need of much force for this. For to abandon father and mother, and to despise one's own very soul—how much force is that? ^B

"For all the prophets and the law prophesied until John." And this follows from the same sequence. For He says: "I am he who is to come," for all the prophets have been fulfilled; and they would not have been fulfilled had I not come. Therefore, expect nothing further.

"And if you are willing to receive it, he is Elijah who is to come." If you are willing, He says, to receive it—that is, if you judge with a sound mind and not with envy—he is Elijah whom the prophet Malachi said was to come. For the Forerunner and Elijah have been allotted the same ministry: the one is the forerunner of the first coming, and Elijah is the forerunner of the second. Then, showing that it is an enigma that John is Elijah, and that there is a need of understanding to comprehend it, He says:

"He who has ears to hear, let him hear," ^C thus leading them to ask and to learn. ^D

"But to what shall I liken this generation? It is like children sitting in the marketplace, and calling to their companions, and saying: We played the flute for you, and you did not dance; we lamented for you, and you did not mourn." The peevishness of the Jews is signified here. For being difficult in their ways, they could be invited neither by the austerity of John, nor by the simplicity of Christ; but they were like children who are dissatisfied

^A with their companions due to their levity—those whom, even if one mourns for them, he does not please, and even if he plays the flute, he does not move them. “For John came neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a wine-bibber, a friend of tax collectors and sinners.’” He likens John’s way of life to a lamentation; for indeed, John showed great severity both in his words and in his deeds; but He likens Christ’s way of life to the flute; for the Lord was most gracious, condescending to all in order that He might win them all, and preaching the kingdom, and not showing such a morose demeanor as John did. ^B “And wisdom is justified by her children.” He says this as if to mean: Since, therefore, neither the life of John nor mine pleases you, but you reject all the ways of salvation, I, who am Wisdom, appear just. For there will be no excuse for you hereafter, but you will be utterly condemned. For I have fulfilled all things, and you, having disobeyed, show me to be just, as one who has left nothing undone.

The mode of life [of John] was difficult to attain and harsh; for he ate no bread, and drank no wine. These two modes of life were opposed to each other. Those who lived in neither manner were pleased. But they said that John had a demon because of his fasting and abstinence from wine. And they called Christ a glutton and a wine-bibber because He ate and drank. (Even if the evangelist did not explicitly record their slanders, he thought the present account sufficient.) For just as two hunters ^C strive to catch a beast that is difficult to capture, and if it can only be captured through two paths that are opposed to each other, each one occupies one of the exits, and though they stand opposite each other, they do the same work: so it was providentially arranged that John should lead a harsher life, and Christ a softer one, so that by accepting either the one or the other, they might be persuaded by them, and whether through this one or through that one, they might be caught. And these paths were opposed to each other, but the goal was the same. But they, being perverse, by shunning both, blamed both. Let us ask them, therefore: Is a harsher way of living good and praiseworthy? How then were you not persuaded by John, who was pointing Christ out to you? Or is a milder way of living good? How then were you not persuaded by Christ, who was teaching you the way of salvation? Why, however, did John have a harsher ^D way of life? Because it was fitting for the herald of repentance to be morose, but for the giver of the remission of sins to be gracious and kind. And because John demonstrated nothing more to the Jews except his way of life alone—for, he says, “John did no miracle”—but Christ brought also the witness of divine miracles. Furthermore, knowing that men are weak, He condescended, in order that He might win them all the more from that starting point. For this reason, He also entered the tables of tax collectors according to the economy. And He defended Himself to those blaming Him, stating the reason: “I did not come to call the righteous, but sinners to repentance.” Yet Christ did not neglect the harsh way of life, having lived in the desert with the wild beasts and fasted forty days, as has been shown previously. But when He entered into the meals, He ate and drank piously, temperately, and decorously. “And wisdom is justified,” etc.

^A Ver. 20. “Then began Jesus to upbraid the cities wherein most of His mighty works were done, because they repented not.” After He had shown that He had done all things that were necessary, and they remained unrepentant, then, consequently, He upbraids them.

Ver. 21. “Woe unto thee, Chorazin! woe unto thee, Bethsaida!” In order that you may understand that those who did not believe were not evil by nature, but by volition, He mentions Bethsaida, from which were Andrew, and Peter, and Philip, and the sons of Zebedee; thus the wickedness was not of nature, but of volition. For if it had been of nature, they also would have been evil.

Ver. 21, 22. “But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.” He calls the Jews worse than the Tyrians and Sidonians; for the Tyrians transgressed the natural law, but the Jews transgressed the Mosaic law as well. And those indeed did not see miracles; but these, having even seen the miracles, reviled them. The sackcloth is a symbol of repentance, and we see those who are mourning strewing ash and dust upon their heads.

Ver. 23, 24. “And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.” ^C Capernaum was exalted because it was the city of Jesus; for it was glorified as being, so to speak, His native city, yet it received no benefit from this, because it did not believe. On the contrary, and for this very reason, it is condemned all the more down to hell, because, having had such an inhabitant, it received no profit from Him. Since, moreover, Capernaum is interpreted as “field of consolation,” see that if anyone is deemed worthy to become a field of the Paraclete—that is, of the Holy Spirit—and then thinks highly of himself and is exalted as far as heaven, he falls down thereafter because of his pride. Be afraid, therefore, O man.

Ver. 25. “At that time Jesus answered and said, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” What He says has this meaning: I thank Thee, that is, I give thanks to Thee, O Father, that the Jews, who seem to themselves to be wise and skilled in the Scriptures, ^D have disobeyed, while the ignorant and babes have believed and known the mysteries. God hid the mysteries from those who seem to be wise, not as if He were envious or the author of ignorance, but because they were not worthy, on account of this very thing—that they seemed to themselves to be wise. For he who appears wise to himself, and trusts in his own knowledge, does not even call upon God. And consequently, God, not being called upon, neither helps him nor reveals anything to him. Otherwise, God in His great mercy does not reveal more mysteries to any and everyone, so that they might not be punished more severely, as those who despise that which they have learned, having thereafter known it.

^A *Yes, Father, for so it was well-pleasing before you.* He manifests here the benevolence of the Father, in that He did not reveal [these things] to the little ones because He was urged by another, but because it so pleased Him from the beginning. For "well-pleasing" [εὐδοκία] signifies will and fondness.

*All things have been handed over to me by my Father.* He said earlier to the Father that "you have revealed, O Father" ^B (12); so that you might not suspect that He himself does nothing, and that all things are of the Father, He says: "All things have been handed over to me," and there is one authority for me and for Him. But when you hear "have been handed over," do not think that they were handed over as to a servant and an inferior, but as to a Son. For according to that which He was begotten of the Father, according to that [same principle] they were handed over to Him; for if He had not been begotten, and were not of the same substance with the Father, they would not have been handed over. For see what He says: "All things have been handed over to me," not by a master, but by my Father, just as, for example, if a handsome child were born of a handsome father, and he should say: "The beauty was handed over to me by my father."

*And no one knows the Son except the Father, nor does anyone know the Father except the Son, and he to whom the Son wills to reveal Him.* He says the greater thing: that it is no wonder if I am Lord of all, since I have another greater thing, namely knowing the Father, and in such a way knowing Him, that I can reveal Him to others. But consider that earlier He said that the Father revealed the mysteries to the little ones; but here, that the Son reveals the Father. You see, therefore, one power of the Father and the Son, since both the Father and the Son reveal.

^C *Come to me all who are weary and burdened, and I will give you rest.* He calls all, not only the Jews, but also the Gentiles. For you might understand those "weary" as the Jews, as those performing heavy legal observances, and weary in the work of the commandments of the Law; and "burdened" as the Gentiles, who were oppressed by the weight of their sins. Christ, therefore, gives rest to all these. For believing, and confessing, and being baptized—what sort of labor is that? How, indeed, is that not rest?

From a collation of the codices of Venice, of St. Mark

The response has many meanings. For, to pass over what it signifies among physicians—separation, dissolution, and cessation—sometimes it holds the place of a beginning in a discourse: as here, "I confess to you, Father of heaven and earth," of which discourse no interrogation had preceded. Sometimes, however, it is applied to an interrogation: as, "Simon Peter answering said: You are the Christ, the Son of the living God"; for an interrogation had indeed preceded. Sometimes it denotes the continuation of a discourse: as when the Canaanite had said: "Yes, Lord, for even the dogs eat from the crumbs which fall from the table of their masters"; Jesus answering said to her: "O woman, great is your faith; be it to you as you wish." Sometimes it signifies consolation; as that: "Peter answering said to Him: If all shall be scandalized in you, I will never be scandalized." And indeed Mark omitted that "answering," and said: "But Peter said to Him." Sometimes it also serves for an interrogation, as that: "But Jesus answered them: Have I not chosen you twelve?" ^D "Yes, Father," etc. (12) "That you have revealed these things, O Father," etc. Codd. 29.

in those things done before baptism, and may rest similarly await you there. ^B

Vers. 29, 30. *Take my yoke upon you, and learn of me, because I am meek, and humble of heart: and you shall find rest to your souls. For my yoke is sweet and my burden light.* The yoke of Christ is humility and gentleness. Therefore, whoever humbles himself before every man finds rest, remaining untroubled, just as the vain-glorious and arrogant man is always in anxieties, not wanting to be held inferior to anyone, but thinking how he might be more glorified, and how he might conquer his enemies. The yoke of Christ, therefore—I mean humility—is light; for it is easier for our humble nature to be humbled than to be exalted. Moreover, all the commandments of Christ are called a light yoke, because they are light on account of the future reward, even if for a short time they seem heavy.

CAPUT XII.

Vers. 1–4. *At that time Jesus went through the corn fields on the Sabbath: and his disciples being hungry, began to pluck the ears, and to eat.* Breaking the legal observances, He leads the disciples through the corn fields that, by eating, they might break the Sabbath. *And the Pharisees seeing them, said to him: Behold thy disciples do that which is not lawful to do on the sabbath days. But he said to them: Have you not read what David did when he was hungry, and they that were with him? How he entered into the house of God, and did eat the loaves of proposition, which it was not lawful for him to eat, nor for them that were with him, but for the priests only?* Again, the Pharisees blame a natural passion—namely, hunger—while they themselves commit graver sins; but the Lord puts them to shame by the history of David. For he says that that man, because of hunger, dared something even greater. Now, the loaves of proposition were twelve which were daily set forth upon the table; for they were set upon the table twelve in number, six on the right side and six on the left, and even if David was a prophet, it was not permitted for him to eat, but only for the priests. And how much more was it unlawful for those who were with him? Yet, because of hunger, he was worthy of pardon; thus, therefore, are the disciples also. ^C

VERS. 5, 6. *Or have you not read in the law, that on the sabbath days* ^D (From the collation of the Venetian codices of St. Mark.) It is narrated in the first book of Kings that David, fleeing from the persecutions of Saul his father-in-law, was hungry, and coming to the city of Nomba of the priests of the Lord, feigned that he had been sent by King Saul for some task, and when he asked for loaves and found no others, out of the necessity of hunger, he took the loaves of proposition (now the "proposition" was a table in the temple, upon which the loaves of proposition were placed), and having taken them, he ate, and those who were with him. *Or have you not read*, etc.

^A *Do the priests in the temple profane the Sabbath and are blameless? But I say to you, that something greater than the temple is here.* The Law forbade working on the Sabbath; yet the priests on the Sabbath would both chop wood and light fires, and thus they profaned the Sabbath, that is, they defiled it, as you think. But you say to me that those were priests, while my disciples are not. I say, therefore, that *something greater than the temple is here*, that is, since I am the Master who is greater than the temple, and I am with my disciples, they have greater authority to loose the Sabbath than the priests.

*But if you had known what this is, "I desire mercy and not sacrifice," you would not have condemned the blameless; for the Son of man is Lord even of the Sabbath.* ^B He shows them to be both ignorant and unacquainted with the prophetic scriptures. For was it not necessary, he says, to have mercy on men who were hungry? And otherwise: *I, the Son of man, am Lord of the Sabbath*, as the Creator of all things and of the days as well, so that...

*Have you not read?* rebuking them for their vain labor, inasmuch as they did not understand what they read. For there was a Law commanding that no work be done on the Sabbath, and another Law again permitting the priests to sacrifice on the Sabbath, and for the sake of the sacrifice to gather wood, light a fire, distribute meat, and do other things of the sort. ^C And so, while they were doing work, they were technically profaning the Sabbath—that is, defiling it—but in that they were performing sacred duties, they were blameless. The Lord took the history of David, deeming the disciples worthy of indulgence; but he used the present example to demonstrate, out of an abundance of caution, that they were entirely blameless. And see from how many points he establishes this. First, from the person: for he says, *Priests*. Then, from the temple: for he says, *In the temple*. Then, from the act itself: *They profane*; for he did not say, "They transgress," but the weightier term, *They profane*. Then, he introduced the main point of his discourse, that they were nevertheless blameless. He presented the easier defense first; then he brought forward the stronger one. For David, having once violated the law concerning the showbread due to necessity, was released from the charge through indulgence. ^D But the priests, violating the law of the Sabbath every Sabbath without necessity, were released from the transgression by the Law itself. *But I say to you, that something greater than the temple is here.* For the Master of the temple himself is present here. And if those who break the Sabbath for the sake of the temple are blameless, how much more so are those who are of the Master of the temple! For just as those are blameless for a reasonable cause—because they sacrifice and perform sacred works—so it is with these. Indeed, for the Hebrews, on account of their weakness, God allotted one day of the week as free from work—I mean the Sabbath—so that they might rest on it from their other labors, and allow their servants and beasts of burden to rest, and devote themselves to the reading of the Law and to sacrifices. But to Christians, as being stronger, he commanded them to devote the entire week to reading and to spiritual sacrifices. While he forbade the former from other works so that they might have leisure for reading and sacrifices, he did not forbid the latter from other work while they are at leisure for spiritual things, because it would not be proper for hands to be bound that do not stretch themselves out to wicked deeds, nor for those who philosophize on great things to be instructed in small ones, nor for the imperfect to be governed in the same way as the perfect. *The Law forbade working on the Sabbath*, etc.

^A I am Lord of the Sabbath, as I am the Creator of all things and of the days themselves; therefore, I loose the Sabbath as Master. Understand this also according to the *anagoge*: since the apostles were laborers, and the believers were the harvest and the ears of corn, the apostles were plucking these and eating—that is, they had as their food the salvation of men. They were doing this on the Sabbath, that is, in the rest from evil works; yet the Pharisees were indignant. Thus, in the Church, when teachers often teach and are beneficial, certain men, in the manner of the Pharisees and being envious, are displeased.

*Vers. 9, 10. And having departed from there, he came into their synagogue, and behold, there was a man there having a withered hand, and they questioned him, saying: Is it lawful to heal on the Sabbath? that they might accuse him.* ^B Other evangelists say that Jesus questioned the Pharisees. It can, therefore, be said that, being envious, they anticipated him and questioned him, as Matthew says. Then Christ questioned them again, as if mocking them and laughing at their blindness, which is what the other evangelists relate. They questioned him, therefore, so that they might have an occasion to slander him.

*Vers. 11, 12. And he said to them: What man shall there be among you, who shall have one sheep, and if it fall into a pit on the Sabbath, will he not take hold of it and lift it up? How much better then is a man than a sheep? Therefore it is lawful to do good on the Sabbath.* He shows that they dissolve the Sabbath because of avarice, so as not to be deprived of a sheep; but because of envy, they cannot endure that a man be healed. Hence, in this passage, he shows them to be avaricious, cruel, and despisers of God. ^C For they despise the Sabbath so that a sheep might not perish, yet they are unmerciful because they do not want a man to be healed.

*Vers. 13. Then he says to the man: Stretch forth thy hand: and he stretched it forth, and it was restored whole as the other.* Many even now have withered hands—that is, they are unmerciful and do not share; but when they are taught by the evangelical word, they stretch them forth into sharing, even if the Pharisees, those proud demons who are cut off from us because of their enmity toward us, do not want our hands to be stretched forth for almsgiving.

*Vers. 14, 15. The Pharisees, however, having gone out, took counsel against him, how they might destroy him. But Jesus, knowing it, withdrew from there.* ^D O envy! When they are receiving benefits, then they become insane. Jesus withdraws because the time of the Passion was not yet imminent, sparing them meanwhile, so that they might not fall into the crime of murder. For to throw oneself into danger is not pleasing to God. Observe also what he pointedly says: "Having gone out"—for as soon as they went out from God, then they wished to destroy Jesus. For no one remaining in God devises such things.

*Vers. 15, 16. And many multitudes followed him, and he healed them all, and warned them that they should not make him known.* So that he might appease their envy.

^A For he was anxious in every way to heal them. *Vers. 17, 18. That it might be fulfilled which was spoken by Isaiah the prophet, saying: Behold my servant whom I have chosen; my beloved, in whom my soul is well pleased. I will put my spirit upon him, and he shall declare judgment to the Gentiles. He shall not contend, nor cry out.* He introduces the prophet also as a witness of the gentleness of Jesus. For as much, he says, as the Jews wish, he will do; if they wish him not to appear, he will do even this, and will not stand against them as a lover of glory, nor will he contend. But he will charge the crowds that they should not make him known, but he will also declare judgment to the Gentiles, that is, he will also teach the Gentiles. For judgment is instruction, and knowledge, and the discernment of good. Or he will also declare the coming judgment to the Gentiles, ^B who never heard concerning the coming judgment. *And no one shall hear his voice in the streets.* For he did not teach in the midst of the marketplace like those greedy for glory, but in the temple and the synagogues, and on the mountain, and by the seashores. *A bruised reed he shall not break, and smoking flax he shall not quench.* He was able, he says, to break the Jews like a bruised reed, and to quench their anger like smoking, or rather, burning, flax, but he did not wish to, until he should fulfill the dispensation, and conquer them in all things. For this is what the following words signify. *Until he shall cast forth judgment to victory; and in his name the Gentiles shall hope.* For that they might not have any excuse, he endured all things, so that later he might condemn them, and overcome them with nothing to say in opposition. And what indeed did he not do that he might win them? But they did not wish it; whence the Gentiles will hope in him, since the Jews did not wish it.

*Vers. 22, 23. Then was brought to him one possessed by a demon, blind and dumb, and he healed him, so that the blind and dumb man both spoke and saw. And all the crowds were amazed, and said: Is not this the son of David?* The demon had closed the paths to faith, eyes, ears, and tongue. But Jesus heals, and is named son of David by the crowds. For Christ was expected from the seed of David. ^C And now if you see someone...

From the collation of the Venetian codices of St. Mark

^D *A bruised reed*, says the great Basil, I think it is he who performs the commandment of God in some state of passion, whom it is not right to break and cut off, but rather to heal, as the Lord taught, saying: *Take heed that you do not your alms before men to be seen of them* (Matt. vi, 1). And the Apostle commands, saying: *Do all things without murmurings and disputings* (Philipp. ii, 14). And elsewhere: *Nothing through strife or vainglory* (Ibid. ii, 3). And he calls *smoking flax* him who does the commandment of God not with a fervent spirit and perfect zeal; but rather somewhat sluggishly and remissly, whom one ought not to call away from the work, but rather to rouse and lift up, by calling back to his memory the judgments and promises of God. *Then was brought to him*, etc.

^A And if thou seest one who neither understands what is good, nor receives the word of another, count this man blind and deaf, whom may God heal by touching his heart.

*But when the Pharisees heard it, they said, "This man does not cast out demons except by Beelzebub, the prince of the demons."* Although the Lord had withdrawn on their account, they nevertheless—even while hearing from afar—leveled accusations; and while men were being affected by many benefits, they were as much enemies of nature as the devil.

*But Jesus, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation; and every city or house divided against itself will not stand. And if Satan casts out Satan, he is divided against himself; how then will his kingdom stand?"* By making public their thoughts, He proved that He is God. He defends Himself before them with common examples, and demonstrates their foolishness. For how do the demons cast out themselves, when they rather act in concert with one another? Now, Satan is called "the adversary."

*And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges.* Be it so, He says, that I am such a one; but your sons, that is, my disciples, by whom do they cast them out? For do they not also do so by Beelzebub? If they do so by divine power, then I do so much more. For they perform miracles in My name; therefore they shall be your judges, because you see them performing miracles in My name, and yet you still accuse Me.

*But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you.* ^B This He says to mean: If I cast out demons by divine power, then I am the Son of God, and I have come for your sake, that you might be affected by benefits, and thus My advent has reached you; for this is the kingdom of God: why then do you accuse My advent, which is for your sake?

*Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man, and then he will plunder his house?* So far, He says, am I from having the demons as friends, that I even have them as adversaries, and I bind them, who were strong before My advent. For Christ, having entered the house—that is, the world—carried off the vessels of the demons, by which I mean mankind. ^{C D}

*He who is not with Me is against Me.*

From the collation of the Venetian codices of St. Mark

^A “He who does not gather with me, scatters.” How, He says, is Beelzebub to cooperate with me, he who rather acts against me? For I indeed teach virtue, but he teaches malice. How then is he with me? And I indeed gather men unto salvation, but he scatters. He hints here also at the Pharisees, that while He was teaching and wishing to benefit many, they were scattering the people, so that they would not approach Him. He shows, therefore, that they are in reality possessed by demons. ^B Therefore I say to you: Every sin and blasphemy will be forgiven to men, but the blasphemy against the Spirit will not be forgiven to men. And whoever says a word against the Son of man, it will be forgiven him; but whoever says it against the Holy Spirit, it will not be forgiven him, neither in this age, nor in the one to come. He says this, in this place, that every other sin at least has some small excuse, such as fornication or theft. For we take refuge in human weakness, and we are more easily forgiven. But when someone sees miracles performed through the Spirit, and slanders them as being done by a demon, what excuse will such a person have? For it is manifest that he knows they are done by the Holy Spirit, yet he sins willfully. How then is such a person forgivable? When, therefore, the Jews saw the Lord eating and drinking, and spending time with tax collectors and harlots, and doing all other things as a Son of man, and then slandered Him as a glutton and a wine-drinker, for this they were worthy of pardon, and they will not even be required to repent for this. For they seemed to be reasonably scandalized. But when they saw Him working miracles, and they slandered and blasphemed the Holy Spirit, saying that it was demonic, how will this sin be forgiven them, if they do not repent? So, understand that he who blasphemes against the Son of man, seeing Him living in a human way, and calling Him a friend of harlots, and a glutton, and a wine-drinker, because Christ does these things, such a person, even if he does not repent, will not give an account for this; for he is forgiven as one who did not understand that He was God hidden. ^C But he who blasphemes against the Holy Spirit, that is, against the spiritual works of Christ, and calls them demonic, if he does not repent, he will not be forgiven; for he did not have any reasonable cause for slandering, as did he who saw Christ being with harlots and tax collectors, and then slandered Him. It will not, therefore, be forgiven to him, neither here nor there; but he will be punished both here and there. For many are indeed punished here, but there—not at all; like the poor Lazarus. But others, both here and ^D there, as the Sodomites, and these also who blaspheme against the Holy Spirit. [alt-version omitted] ...he calls those demons subject to him; which are, as it were, his own weapons: for they are called vessels and weapons. Wherefore Luke called his armor [the same]: because through them he subjects miserable men to himself. Christ therefore fashions an argument from this example, showing that He not only has no friendship with the prince of demons; but further that He has chained his power, as being most hateful to Him. Indeed, such is the purpose of that argument. Just as no one can enter the house of a powerful man, and plunder his vessels guarded by him, if he has not first chained the strong man: so He also would never have plundered the demons, had He not first chained their prince, who is strong. "He who is not with me," etc.

^A and there as the Sodomites; and these ^B are those who blaspheme against the Holy Spirit. But some are neither here nor there, as the apostles and the Forerunner. For even if they seem to be punished as they are persecuted, those are not punishments for sins, but trials and crowns.

VERS. 33. "Either make the tree good, and its fruit good; or make the tree corrupt, and its fruit corrupt. For the tree is known by its fruit." Since the Jews could not blame the miracles of Christ as being evil, but were blaspheming Christ who did them as being demon-possessed, He says: "Either say that I, the tree, am good, and by all means my miracles, which are the fruit, will be good; or if you say I am a corrupt tree, it is evident that the fruit, namely the miracles, will be corrupt. But surely you say the miracles, that is, the fruit, are good; therefore I also am good, as the tree. For just as the tree is known entirely by the fruit, so also am I known by the miracles."

VERS. 34. "Brood of vipers, how can you speak good things, being evil?" Behold, He says, you, being evil trees, bear evil fruit, speaking evil of me; so that if I were evil, I would bear evil fruit, and not such miracles. He calls them a brood of vipers because they boasted in Abraham; yet He shows that they are not of Abraham, but of predecessors worthy of their wickedness.

VERS. 34, 35. "For out of the abundance of the heart the mouth speaks. A good man out of the good treasure brings forth good things, and an evil man out of the evil treasure brings forth evil things." When you see anyone speaking lewdly, know that he has many more things in his heart than he speaks. For out of the abundance it pours forth to the outside, and having an hidden treasure, he reveals a small portion. Likewise, he who speaks good things has more in his heart (18).

VERS. 36, 37. "But I say to you, that every idle word that men shall speak, they shall render account of it in the day of judgment. For by your words you shall be justified, and by your words you shall be condemned (19)."

From the collation of the Venetian codices of St. Mark

For every prudence in Christ ^C for the glory of God is a good treasure; but the prudence of wickedness, or of things forbidden by the Lord, is an evil treasure, from which treasures, according to the Lord's utterance, are brought forth in the respective deeds and words of both, whether good or evil. "But I say to you," etc. Generally, every word which does not contribute to some utility in Christ is idle. So great is the danger of such a word, even if it be good which is spoken, if it is not ordered toward the edification of faith. And not indeed because of the goodness of the word does he who utters it undergo danger; but because he does not refer that word to edification and thus saddens the Holy Spirit of God. This indeed the Apostle clearly taught, saying: (Ephes. iv, 29) "Let no corrupt communication proceed out of your mouth, but if any is good toward the ^D edification of faith that it may give grace to those who hear, and do not grieve the Holy Spirit of God," than which there could be no greater evil. And here He strikes us with fear, etc.

^A for we shall give an account even for an idle word, that is, for a false, slanderous, or even for an disorderly and ridiculous word. Then He places a testimony from Scripture, so that He might not appear to be saying things of His own: "By your words you shall be justified, and by your words you shall be condemned."

VERS. 38. "Then some of the scribes and Pharisees answered, saying: Master, we want to see a sign from you." The evangelist, expressing wonder, added "then." For when they ought to have been submissive because of the miracles that had already occurred, then they ask for a sign. And they want to see a sign from heaven, as another evangelist says, for they supposed that the miracles on earth were performed by the power of the devil; for the devil is the ruler of this world. What then does the Savior do?

VERS. 39, 40. "But He answering said to them: An evil and adulterous generation seeks a sign, and a sign shall not be given to it, except the sign of Jonah the prophet. For as Jonah was in the belly of the whale ^B three days and three nights, so shall the Son of man be in the heart of the earth three days and three nights." He calls them an evil generation because they were always tempting Him deceitfully; and adulterous, because they were departing from God and clinging to demons. By "sign" He means His resurrection, as it is a wonderful thing; for having descended into the heart of the earth, I mean into the lowest place, namely, to Hades, He rose on the third day. Understand the three days and three nights partially and not as complete, for He died on the Friday, which is one day; and He was dead on the Sabbath—behold another day—and the night of the Lord's Day still held Him dead. Three natural days are therefore counted partially, since we are accustomed to count in this way often.

VERS. 41. "The men of Nineveh shall rise in the judgment with this generation, and shall condemn it, for they repented at the preaching of Jonah: and behold, more than Jonah is here." Jonah, He says, after his exit from the whale, having preached, was believed; but I, ^C even after my resurrection, shall not be believed by you. Whence you shall be condemned by the Ninevites, who believed my servant Jonah without miracles, although they were Barbarians; you, however, accustomed to the prophets, having seen signs, do not believe in Me, the Lord. This is what is meant by, "And behold, more than Jonah is here."

VERS. 42. "The Queen of the South shall rise in the judgment with this generation, and shall condemn it; because she came from the ends of the earth to hear the wisdom of Solomon; and behold, more than Solomon is here." The Queen, He says, came from afar, even though she was a woman of infirmity, so that she might hear about trees and wood and certain natural things. You, however, though I have come to you and have spoken of hidden things, have not received Me.

VERS. 43-45. "And when the unclean spirit has gone out from..."

a man, it walks through dry places, seeking rest, and finds none; then it says: I will return to my house from whence I came out. And when it has come, it finds it empty, swept, and garnished. Then it goes and takes with itself seven other spirits more wicked than itself, and entering in they dwell there: and the last state of that man is worse than the first. So shall it be also to this wicked generation." ^A He shows that they have reached the extremity of destruction because they did not receive Him. For just as those who have been set free from demons, if they become slothful, suffer things worse than before, so also your generation was once held by a demon, because you worshipped idols; but through the prophets that demon was cast out. I, however, have also come, wishing to cleanse you more fully; but since you have spurned Me, and instead hasten to destroy Me, as you sin more grievously, you shall also be punished more grievously, and your final captivity shall be heavier than the former ones. But understand this also, that by baptism the unclean spirit is cast out, and it goes into waterless and unbaptized souls; but in them it does not find rest. For rest to the demons is to harass the baptized through evil ^B works, since it already possesses the unbaptized. It returns, therefore, to the baptized one with the seven spirits. For just as there are seven gifts of the Spirit, so, on the contrary, are there seven spirits of wickedness. And when it enters into the baptized person, the calamity becomes worse. For previously there was hope of being cleansed through baptism; afterwards, there is no hope of a second baptism, except through repentance, which is very laborious.

VERS. 46. "While he was still speaking to the crowds, behold his mother and his brethren were standing without, seeking to speak to him." ^C His mother wished to show something human, namely that she had authority over her Son; for she did not yet understand anything great regarding Him. For this reason, while He was still speaking, she wished to draw Him to herself, being somewhat ambitious that such a Son should be subject to her. What, therefore, does Christ do? After He knew her intention, hear what He says.

VERS. 47-50. "And someone said to him: Behold thy mother and thy brethren stand without, seeking to speak to thee. But he answering said to him that had told him: Who is my mother, and who are my brethren? And stretching forth his hand towards his disciples, he said: Behold my mother and my brethren. For whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother." ^D He said these things not to insult His mother, but to correct her ambitious and human frame of mind. For He did not say, "She is not my mother," but, "If she does not do the will of God, the fact that she gave birth to Me will profit her nothing." For He does not deny the kinship according to nature, but He adds also that which is through virtue. For no one unworthy gains any benefit from kinship. Having corrected, therefore, the disease of vain glory, He nevertheless again obeys His mother when she calls. For the evangelist says

NARRATION ON THE GOSPEL OF MATTHEW — CHAPTER XIII

CHAPTER XIII

On the parables of the sower and the kingdom of heaven.

^A Vers. 1, 2. "And on that day, Jesus went out of the house and sat by the sea; and great crowds were gathered to Him, so that He went into the boat and sat down, and the whole crowd stood on the shore." He sat in the boat so that He might have all his listeners facing Him, and all might hear more conveniently. Truly, from the sea He fishes for those who are on land.

Vers. 3. "And He spoke to them many things in parables, saying..." To the simple crowds, He speaks upon the mountain without parables; but here, because the deceitful Pharisees were present, He speaks in parables, so that even if they did not understand, they might inquire and learn. Furthermore, for those who are unworthy, it was not right to propose the doctrines to them in a naked state. For one must not cast pearls before swine. He posits the first parable, which makes the listener more attentive. "Behold, a sower went out to sow his seed." He calls Himself the sower, and the word the seed. He went out not by a change of place—for He was everywhere—but according to the fact that He became closer to us through the flesh; in this sense, He is said to have gone out from the paternal boundaries. He came out to us because we were unable to go to Him. And for what purpose did He go out? Was it to burn the earth because of the many thorns? Was it to punish? Not at all, but to sow. He said "his" seed, because the prophets also sowed, but not their own seed, rather God’s. But He, being God, sowed His own seed, that is to say, His very own; for He was not merely illuminated by divine grace—far from it—but He Himself was the Wisdom of God.

^B Vers. 4–6. "And while He was sowing, some fell by the wayside; and the birds of the air came and devoured them. Other fell upon rocky ground, where they did not have much earth, and immediately they sprang up because they had no depth of earth; but when the sun had risen, it was scorched, and because it had no root, it withered." Those by the wayside are the slothful and lazy, who do not even receive the word at all. For their mind is a trodden and hard path, and not plowed at all; from these, therefore, the birds of the air—that is, the spirits of the air, namely, the demons—snatch away the word. Those upon the rocky ground are they who have indeed heard, but because of weakness do not struggle against temptations or afflictions, but betray their own salvation; ^C for by the rising sun, understand temptations, because temptation reveals men and makes them manifest, just as the sun makes manifest hidden things. "Other fell among thorns, and the thorns came up and choked them." These are those who choke the word through their cares; for even if a rich man may seem to perform some good work, nevertheless, this action does not grow, nor does it thrive, being hindered by the... ^D

^A cares. Verses 7, 8. *And others fell upon good ground, and gave fruit, some a hundredfold, some sixty, some thirty.* Three parts of the seed perished, and the fourth alone was saved; for few are they who are saved. Later, however, he speaks of the good ground, giving us hope of repentance; for it is possible, even if one is stony ground, or that by the way, or thorny, for him to become good ground. Not all, however, who receive the word produce fruit in equal measure, but one produces a hundredfold—perhaps one who possesses perfect poverty and supreme asceticism; another sixty, perhaps a coenobitic monk who is also a man of action; and another thirty, one who has chosen honorable marriage and embraces virtue as far as is possible for a man. Behold, moreover, the goodness of God, how He receives all—those performing great, middling, and small works.

Verse 9. *He who has ears to hear, let him hear.* He signifies that these things must be understood spiritually by those who possess the spiritual ears of the soul. Many have ears, but not for hearing; for this reason, therefore, He added, "He who has ears to hear, let him hear."

Verses 10, 12. *And the disciples came and said to Him, "Why do You speak to them in parables?" He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. For whoever has, to him will be given, and he will have abundance; but whoever ^B does not have, even what he has will be taken away from him."* Seeing great obscurity in those things said by Christ, the disciples, as common shepherds of the multitude, approach and ask. He says: "To you it is given to know the mysteries"—that is, because you have alacrity and zeal, it is given to you; whereas to those, since they do not apply zeal, it is not given. For he receives who seeks. "Seek," He says, "and it will be given to you." See, then, how in this instance the Lord uttered the parable, but only the disciples who had asked received. Thus, we rightly said that to him who applies zeal, knowledge is given and abounds. But from him who has no zeal nor a worthy mind, as is proper, even that which he seems to have is taken away; that is, even if he has a small spark of the good, he extinguishes even this by not fanning it through the Spirit and spiritual works, and by not ^C kindling it.

Verse 13. *Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.* Pay attention. For here He resolves the question of those who say that some are evil by nature and from God. For they say that Christ said: "To you it is given to know the mysteries, but to the Jews it is not given." We say, therefore, to those who speak such things, with God, that God enables all to understand what is necessary by nature. "He enlightens every man coming into the world," but our own will ^D darkens

^A us. This is therefore demonstrated here, too. For he says: "Seeing naturally," that is, being created by God so as to be able to understand by nature, they do not see voluntarily; and "hearing," that is, being created by God naturally so as to be able to hear and understand, they do not hear nor do they understand by their own choice. For tell me, did they not see the miracles of Christ? Certainly they did, but they made themselves blind and slandered him. This, then, is what "seeing they do not see" means. He brings forward, therefore, the prophet as a witness.

• "And in them is fulfilled the prophecy of Isaiah, which says: With hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. For the heart of this people has become fat, and with their ears they have heard heavily, and their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them." ^B Do you see what the prophecy says? That it is not because of this that you do not understand, that I created your heart fat, but because it has become fat, which clearly shows that it was thin before; for that which becomes fat was thin before. And when it had become fat, they thus closed their eyes. But he did not say that God closed their eyes, but rather that they did so of their own choice. They did this, he says, so that they might not be converted and I should heal them; for out of a desire for wickedness they were eager to remain incurable and beyond conversion.

• "But blessed are your eyes, because they see, and your ears, because they hear. For amen I say to you, that many prophets and just men have desired to see what you see, and did not see them, and to hear what you hear, and did not hear them." ^C And the physical eyes and ears of the apostles are indeed blessed; but the spiritual eyes and ears are still more worthy of blessing because they acknowledged Christ. He prefers these to the prophets, because these saw Christ corporally, whereas those saw him only mentally; and also because those were not deemed worthy of such mysteries and such knowledge as these were. In two respects, therefore, the apostles excel the prophets: both in seeing corporally, and in being initiated into divine things more spiritually. He therefore clarifies the parable to the disciples, saying:

• "You, therefore, hear the parable of the sower. When anyone hears the word of the kingdom, and does not understand it, the evil one comes and snatches away what was sown in his heart. This is he who was sown by the wayside." ^D He urges us to understand what is said by those who teach, so that we may not also be like those by the wayside. And perhaps, since Christ is the way, those who are by the way are those who are outside of Christ; for they are not in the way, but beside the way.

• "But he who received the seed on stony ground, this is he who hears the word, and immediately with joy receives it."

^A It has no root in itself, but is temporary. Whenever tribulation or persecution arises because of the word, immediately he is offended. He says "tribulation" because many, being afflicted by parents or other misfortunes, immediately blaspheme, and he says "persecution" on account of those who fall before tyrants.

Ver. 22. "And he who received seed among the thorns is he who hears the word, and the care of this world and the deceitfulness of riches choke the word, and he becomes unfruitful." He did not say, "this world chokes it," but "the care of this world"; nor "riches," but "the deceitfulness of riches." For when riches are dispersed, they do not choke, but make the word grow. But the thorns are cares and pleasures, because they kindle the fire of desire and of Gehenna. And just as a sharp thorn penetrates into the body and is with difficulty removed, so too pleasure, if it takes hold of the soul, enters into it, and is with difficulty uprooted. ^B

Ver. 23. "But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty." There are various species of virtue, and various are those who make progress. Observe, however, that there is an order in the parable. For it behooves us first to hear the word and understand it, so that we may not be like those beside the way; then, to hold fast firmly to what was heard; then, not to be lovers of money. For what profit is there if I hear and hold fast, yet am choked by the love of money? ^C

Ver. 24-30. "Another parable He put forth to them, saying: The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the grain had sprouted and produced a crop, then the tares also appeared. So the servants of the owner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?' He said to them, 'An enemy has done this.' The servants said to him, 'Do you want us then to go and gather them up?' But he said, 'No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time of harvest I will say to the reapers, "First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn."'" ^D In the former parable He said that the fourth part of the seed fell upon the good ground; but in the present one, He shows that the enemy did not even allow that very seed which fell on the good ground to remain incorrupt, while we sleep and are slothful. The field, then, is the world, or the soul of each person. The sower is Christ. The good seed is good men or good thoughts. The tares are heresies or evil thoughts. He who sows these is the devil. And men sleeping are they who, due to their own sloth, have given place

^A to heretics and evil thoughts. The angels, however, are they who are indignant that heresies or wickedness should exist in the soul, and who wish to pull up and cut off both the heretics and those who think evil things from this life. But God does not allow heretics to be consumed by wars, so that the righteous might not suffer and be consumed along with them. Likewise, neither does God wish for a man to be cut off because of evil thoughts, so that the wheat might not be corrupted simultaneously. For example, if Matthew had been cut off from this life while he was still a tare, the wheat of the Word, which was destined to spring forth from him later, would have been cut off with him; and likewise also Paul, and the thief. For while they were tares, they were not uprooted, but were permitted to live, so that their virtue might grow afterwards. He says, therefore, to the angels that "at the end of the age, then you will gather the tares," that is, the heretics. But how? "In bundles," that is, having bound their hands and feet; for no one will be able to work any longer then, but every ^B practical power will be bound. The wheat, however, that is, the saints, are gathered by the harvesting angels into the heavenly barns. Likewise, then, the evil thoughts that Paul had when he was persecuting were burned by the fire of Christ, which He came to cast upon the earth; but the wheat, that is, the good thoughts, were gathered into the barns of the Church.

VERS. 31, 32. He proposed another parable to them, saying: The kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field; which indeed is smaller than all seeds. But when it has grown, it is greater than all herbs, and becomes a tree, so that the birds of the heaven come and nest in its branches. The grain of mustard is the preaching and the apostles; for although these seem few, they have encompassed the whole world, so that the birds ^C of the heaven, that is, those who have a light and winged mind towards to the things above, rest in them. And you, therefore, be a mustard grain, small indeed in appearance (for one ought not to show off virtue), but fervent and zealous and sharp and reproving; for in this way you will become greater than the herbs, that is, than the weak and not perfect, being yourself perfect, so that even the birds of the heaven, that is, the angels, may rest in you as you live an angelic life. For they rejoice in the righteous.

VERS. 35. He spoke another parable to them: The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until it was all leavened.

^A which conceals the preaching in all its faculties, and blends it, and leavens it, and sanctifies its whole entirety; for it behooves us to be entirely leavened and transformed toward the more divine. For he says, "until it was all leavened."

VERS. 34, 35. *All these things Jesus spoke to the multitudes in parables, and without parables he did not speak to them, that it might be fulfilled which was spoken by the prophet, saying: I will open my mouth in parables, I will utter things hidden from the foundation of the world.* He brings forward the prophet predicting how Jesus was about to teach, and that in parables, lest you should think that Christ discovered some new mode of teaching. But the particle "that" (ὅπως) does not indicate a cause, but a result. For Jesus did not teach in this manner *so that* the prophecy might be fulfilled; but because he taught in parables, by the outcome of the matter, the prophecy is found to be fulfilled in him. "Without a parable he did not speak to them," that is to say, *at that time only*, for he did not always speak in parables. The Lord uttered things which had been hidden from the foundation of the world. For he himself revealed to us the mysteries which are in heaven.

VERS. 36. *Then, leaving the multitudes, Jesus came into the house.* ^B He left the multitudes then, when they derived no benefit from his teaching. For he himself was speaking in parables, so that they might ask him; but they, not caring for this, nor seeking to learn anything, were deservedly left by him. *And his disciples came to him, saying: Expound to us the parable of the tares of the field.* They ask only about this one, as the others seemed to them more clear. Now tares (zizania) are called whatever grows up among crops, even if harmful, such as darnel, vetch, brome-grass, and the like.

VERS. 37-42. *But he answering said to them: He that soweth the good seed, is the Son of man; and the field, is the world.* ^C *But the good seed are the children of the kingdom; and the tares are the children of the wicked one; and the enemy that sowed them, is the devil; but the harvest is the consummation of the age; and the reapers are the angels. As therefore the tares are gathered and burnt with fire: so shall it be in the consummation of this age. The Son of man shall send his angels, and they shall gather out of his kingdom all scandals, and them that work iniquity, and shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.* What needed to be said has been stated above. For we said that he is treating here of heresies, which are permitted to exist until the consummation of the age. ^D For if we were to cut off and kill heretics, there would be seditions and battles, and perhaps many even of the faithful would perish in the seditions; for both Paul and the thief had tares within them before they believed; they were not cut out, however, at that time, because of the fruit that was to be produced later. Afterward, however, they brought forth fruit to God. But the tares were consumed by the fire and fervor of the Holy Spirit.

^A Ver. 43. "Then the righteous shall shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear." Since the sun appears to us to be the brightest of all the stars, for this reason he compares the brightness of the righteous to the sun; yet they will shine even beyond the sun, perhaps because Christ is the Sun of Righteousness. Then the righteous shall shine as Christ, for they too will be gods.

"Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man has found, he hides, and for joy thereof goes and sells all that he has, and buys that field." The field is the world, the treasure is the preaching and the knowledge of Christ. It is hidden in the world. "For we preach," says Paul, "the wisdom that is hidden." But he who seeks the knowledge of God finds it, and all that he has—whether pagan doctrines, or evil habits, or wealth—he casts away immediately, and buys the field, that is, the world; for he who has the knowledge of Christ possesses ^B the world as his own property. For though he has nothing, he possesses all things, and has the elements as his servants, commanding them as Jesus did, and as Moses did.

Ver. 45, 46. "Again, the kingdom of heaven is like unto a merchant man seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it." The sea is the present life. The merchants are those who pass through it and seek to find some knowledge. There are many pearls—the opinions of many wise men—but one is the precious one. For one is the truth, which is Christ. Just as it is told of the pearl that it is generated in an oyster, which opening its valves to the time of lightning, and then closing them again, the pearl is conceived from the lightning and the dew, and for this reason it is most white; so also was Christ conceived in the Virgin from the lightning from above, that is, the Holy Spirit. And just as he who holds a pearl in his hand often knows what great wealth he has, while others are ignorant ^C of it; so also is the preaching hidden among those who are obscure and simple. He teaches, therefore, that having given all, we should possess this pearl.

Ver. 47-50. "Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind; which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world. The angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth." Terrible is this parable; for it shows that even if we believe, yet if we do not have a good life, we shall be cast into the fire. The net is the teaching of the fishermen, the apostles, which was woven from signs and prophetic testimonies. For what the ^D apostles taught, they confirmed with miracles, and

therefore, gathered from every race—Barbarians, Greeks, Jews, harlots, publicans, robbers. But when it is full, that is, when the world is brought to its end, then those who are in the net shall be separated. For even if we have believed, if we are found to be rotten, we are cast away; but those who are not like this are put into vessels, I mean the eternal tabernacles. Every action, whether good or evil, is said to be food for the soul. For the soul also has spiritual teeth. Then the soul shall gnash with them—that is, it shall grind down its own practical faculties because it has done such things.

VERS. 51, 52. ^B *Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.* Do you see how the parables made them more attentive? Behold, therefore, these who were otherwise foolish and unlearned understood the things that were spoken obliquely. Hence the Savior, praising them, says, "Every scribe," and so forth. For He calls them scribes as being learned in the Law; but even if they were learned in the Law, they did not remain in the Law, but were instructed unto the kingdom, ^C that is, into the knowledge of Christ, and they are able to bring forth things both of the new and of the old. The householder, therefore, is Christ, as one who is rich. For in Him are the treasures of wisdom; He, teaching the new, would then attach testimonies from the old—for instance, He said, "For every idle word that men shall speak, they shall give account thereof," which is the new. Then He added the testimony: "For by thy words thou shalt be justified, and by thy words thou shalt be condemned," which is the old. To Him, therefore, the apostles are similar, such as Paul, saying: "Be ye followers of me, even as I also am of Christ."

VERS. 53, 54. *And it came to pass, that when Jesus had finished these parables, he departed thence. And when he was come into his own country, he taught them in their synagogue.* He spoke these parables because he was about to speak others shortly after. He moves on, moreover, so that he might profit others by his presence. Understand his country to be Nazareth, for he was brought up in it. ^D He teaches in the synagogue publicly and freely, so that they might not later be able to say that he taught things contrary to the law.

VERS. 54-57. *Insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us? Whence then hath this man all these things? And they were offended in him.* The Nazarenes were foolish; for they supposed that ignoble birth and the obscurity of one's ancestors were a hindrance to anyone in pleasing God. For let it be granted that Jesus was merely a man, but was he not also God? What would have prevented that great one from being such in miracles?

to become great in miracles? Thus, both the foolish and the envious are found out. For they ought rather to have prided themselves that their homeland had brought forth such a great good. ^A The Lord had brothers and sisters—the children of Joseph, whom he fathered by the wife of his brother Clopas. For when Clopas died without children, Joseph, according to the Law, took his wife and fathered six children by her: four males and two females—Mary, who was called the daughter of Clopas according to the Law, and Salome. The phrase "are with us" means "they dwell here with us." These folk, too, were scandalized by Jesus, perhaps saying among themselves that he casts out demons by Beelzebub.

^B Jesus said to them, "A prophet is not without honor, except in his own country and in his own house." And he did not do many works of power there, because of their unbelief. See how Christ does not insult them, but says gently, "A prophet is not without honor," and so on. For we men are accustomed to despise those with whom we are familiar, and to admire strangers. He added "in his own house" because even his brothers, who were of the same household, were hostile toward him. And he did not perform many works of power there because of their unbelief, sparing them lest, if they remained unbelieving even after the signs, they might be punished more severely. He did not do many, then, but he did a few, so that they should not have occasion to say, "If he had done any at all, we would have believed." But understand it also in this way: that even to this day Jesus is dishonored in his own country—that is, among the Jews—while we, the foreigners, honor him.

CHAPTER XIV.

Concerning John and Herod. Concerning the five loaves and two fish. Concerning Jesus’ walking upon the sea.

^C Verses 1, 2. "At that time Herod the tetrarch heard the report about Jesus, and said to his servants, 'This is John the Baptist; he has risen from the dead, and therefore powers work in him.'" This Herod was the son of him who killed the infants in Bethlehem. Consider from this the pride of a tyrannical life. For behold how much time passes before the report about Jesus reaches Herod. For those who are endowed with power learn these things slowly, because they do not care for those who are conspicuous in virtue. But it is evident that he feared the Baptist; for this reason he does not dare to speak of these things to anyone else except his servants—that is, his slaves. And since John had performed no sign while he was living, Herod thought that after his resurrection he had received this gift from God as well, so that he could perform miracles.

^D Verses 3-5. "For Herod had seized John, and bound him, and put him in prison for the sake of Herodias, the wife of Philip his brother. For John said to him, 'It is not lawful for you to have her.' And though he wanted to kill him, he feared the crowd, because they held him to be a prophet." He did not remember in those [events]

^A Matthew the narrative regarding John, because his purpose was to write only those things which pertained to Christ. And indeed, even now, he would not have mentioned it, had this not also related to Christ. For John was reproving Herod for having his brother's wife unlawfully; for the law commanded that a brother should take his brother's wife only when that man had died childless. Now Philip had not died childless; for there was a child of his, the one who danced. Some, however, say that while Philip was still living, Herod took away both his wife and his tetrarchy. Whether it was this or that, the act was unlawful. But since he did not fear God, he feared the crowd, and therefore he delayed the murder; but the devil found for him a convenient time.

^B "And when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod; whereupon he promised with an oath to give her whatever she would ask." But she, being instructed by her mother: "Give me," she says, "here upon a platter the head of John the Baptist." Behold the wantonness! A queen dances, and the more beautifully she dances, the worse it is. For it is a shame for a queen to do anything unbecoming, even if she does it skillfully. Consider also another folly of Herod: he swore to give whatever she asked (20) — but if she had asked for your head, would you have given it? "Give me," she says, "here the head of John." For what reason did she add "here"? She was afraid that Herod, coming to his senses, might later repent. For this reason she presses him, saying, "Give me here."

^C "And the king was sorry: yet for the oath's sake, and them which sat with him, he commanded it to be given. And he sent, and beheaded John in the prison. And his head was brought in a platter, and given to the damsel: and she brought it to her mother. And his disciples came, and took up the body, and buried it." He was sorry because of John’s virtue. For even an enemy admires virtue, yet because of his oath, he gives an inhuman gift. Let us learn from this place that it is sometimes better to break an oath than, because of an oath, to do something impious. The body of the Baptist was buried in Sebaste of Caesarea; but his venerable head was first deposited in Emesa. "And they went and told Jesus." What did they tell Jesus? Not that John was dead, for rumor had already brought that news, but that Herod was saying concerning Him that He was John.

^D "When Jesus heard of it, He departed thence by ship into a desert place apart." Jesus departs because of the murder committed by Herod, teaching us also not to cast ourselves rashly into dangers, and in the meantime, so that He might not appear to have been incarnate only in appearance, for this reason He departs. For if Herod had seized Him, he would have attempted to kill Him; and if, while Herod was attempting such a thing, Jesus had snatched Himself from the midst of dangers—because the time of His death had not yet arrived—it would have appeared to be an illusion.

^A And so, for these reasons, He withdraws. He went into a desert place by Himself, that He might perform the miracle concerning the loaves.

^B VER. 13, 14. *And when the crowds heard it, they followed him on foot from the cities. And Jesus went forth, and saw a great crowd, and had compassion on them, and healed their sick.* The crowds show faith, for they even run to Jesus as He is withdrawing. Therefore, they receive healings as the reward of their faith; and the fact that they traveled on foot and without food are all signs of faith.

VER. 15, 16. *And when it was evening, his disciples came to him, saying: The place is a desert, and the hour is now passed: send the crowds away, that they may go into the villages, and buy themselves food. But Jesus said to them: They need not depart; give ye them to eat.* The disciples are compassionate, for they care for the crowd, and therefore they do not want them to be fasting. What, then, does the Savior do? "Give ye them," He says, "to eat." He says this, not as one ignorant of how great was the poverty which the apostles suffered—far be it!—but so that, when they said that they had nothing to eat, it might be clear that He was proceeding to perform the miracle not from a desire for empty glory, but out of necessity.

VER. 17-19. *But they say to him: We have not here, but five loaves and two fishes. And he said: Bring them hither to me. And having commanded the crowds to sit down upon the grass, he took the five loaves and the two fishes, and looking up to heaven, he blessed.* "Bring me the loaves hither": for even if it is evening, I, the Creator of the hours, am present; even if the place is desert, I am He who gives food to all flesh. Let us learn here that even if we have only a little, we ought to spend it on hospitality; for the apostles, having only a little, gave it to the crowds. ^C But just as those little things were multiplied, so too will your little things be multiplied. He makes the crowds sit down upon the grass, teaching frugality, so that you might not rest upon expensive couches and mattresses. And He looks up to heaven and blesses the loaves—perhaps so that a greater faith might be held in Him, that He is not contrary to God, but came from the Father and from heaven; but at the same time, also to teach us to give thanks when we approach a table, and to eat in that way.

VES. 19-21. *And when he had broken, he gave the loaves to his disciples, and the disciples to the crowds; and they all ate and were filled, and gathered up what was remaining of the fragments, twelve baskets full. And they that ate were about five thousand men, besides women and children.* He gives the loaves to the disciples so that they would always keep the miracle in memory, and so that it might not flow away from their minds, even if they were quickly to forget. But that you may not think that He performed the miracle as a mere appearance, the loaves were multiplied until the filling of twelve baskets, so that even Judas might carry one, ^D and might not be emboldened to betrayal, by contemplating the miracle. He multiplies both the loaves and the fishes, that He might show

^A that He is the Creator of both land and sea, and that whatever we eat daily, we eat by His granting, and it is by Him that these things are increased. The miracle takes place in a desert place, so that no one might think that He bought the loaves from a neighboring city and distributed them to the multitude, for it was a wilderness; and this is according to the historical sense. But according to the anagogical sense, learn that since Herod—that fleshly and leathern mind of the Jews (for that is what Herod signifies)—beheaded John, the head of the prophets, that is to say, did not believe those who prophesied concerning Christ, Jesus then withdraws into a desert place, to the Gentiles—those who were desert of God—and heals those who are infirm regarding their soul, and then feeds them. For unless He forgives us our sins and heals our infirmities through baptism, He will not feed us through the communion of the immaculate mysteries. For no one who is unbaptized partakes. The five thousand signify those whose five senses were ill-affected, and who are healed by the five loaves. For since the five senses were sick, as many as were the wounds, so many were the poultices. And the two fishes are the discourses of the fishermen: one fish is the Gospel, the other fish is the Apostle. Some have understood the five loaves as the five books of Moses: Genesis, Exodus, Leviticus, Numbers, ^B Deuteronomy. And there were twelve baskets that were taken up by the apostles and carried. For whatever we, the multitudes, were unable to eat—that is, to understand—of these, the apostles were capable, and they carried and divided them. “Apart from women and children,” for nothing childish or womanish and effeminate is required for a Christian to have.

VERS. 22. “And immediately Jesus constrained His disciples to get into the boat, and to go before Him to the other side, while He dismissed the multitudes.” Hinting at the inseparability of the disciples from the Lord, He said “constrained,” for they always wanted to be with Him. He dismisses the multitudes, not wanting them to follow Him, lest He appear to be seeking vain glory.

VERS. 23, 24. “And when He had sent the multitudes away, He went up into the mountain apart to pray; and when evening had come, He was there alone. But the boat was now in the middle of the sea, being tossed by the waves, for the wind was contrary.” ^C Showing us that we must pray without distraction, He ascends the mountain; for He does everything for our sake, as He Himself had no need of prayer. He prays until evening, teaching us that we should not immediately depart from our prayers, but rather to devote ourselves to them especially at night, for then there is great stillness. He permits the disciples to be tossed by waves, so that they may learn to bear temptations bravely, and may recognize His power. And the boat being in the middle of the sea signifies that the fear was greater.

VERS. 25-27. “And in the fourth watch of the night Jesus went to them, walking on the sea; and when the disciples saw Him walking on the sea, they were troubled, saying, ‘It is a ghost,’” ^D and out of fear they cried out.

^A Jesus at once spoke to them, saying: “Take courage, it is I; do not be afraid.” He did not stand before them immediately to calm the storm, teaching them not to seek a quick release from adversities, but to endure them bravely, but rather around the fourth watch. For the night is divided into four parts by the guards according to military discipline, with each of them keeping watch for three hours. The Lord, therefore, after the ninth hour of the night, walking upon the water as God, stood before them. But they, because of the strangeness and novelty of it, thought it was a ghost. For they did not recognize Him from His appearance, partly because of the night, and partly because of their fear. He, however, first encouraging them, said: “It is I, who am able to do all things; take courage.”

^B Vers. 28. “And Peter answered Him and said: ‘Lord, if it is You, command me to come to You on the water.’” Peter’s love toward Christ was most ardent; he desired to be near Him immediately, and before the others. He believed that Jesus not only walked on the waters Himself, but would also grant this to him; he did not say, “Command me to walk,” but “to come to You.” For the former would be a matter of ostentation, whereas the latter is a matter of love toward Christ.

Vers. 29, 30. “And He said: ‘Come.’ And when Peter had descended from the boat, he walked on the water to go to Jesus; but seeing the wind was strong, he was afraid, and beginning to sink, he cried out, saying: ‘Lord, save me.’” The Lord spread out the sea for Peter, showing His own power. Observe, however, how Peter, having overcome the greater danger—I mean the sea—was afraid of the wind; such is the weakness of human nature. ^C And immediately when he was afraid, then he began to sink; for when faith is weakened, then Peter sinks. This He also caused that he might not be high-minded, and he comforted the other disciples. For perhaps they might have envied him; but Christ also showed how much He surpasses him.

Vers. 31-33. “And immediately Jesus stretched out His hand and caught him, and said to him: ‘O you of little faith, why did you doubt?’ And when they had entered into the boat, the wind ceased. Then those who were in the boat came and worshiped Him, saying: ‘Truly You are the Son of God.’” Christ, showing that not the wind is the cause of sinking, but faint-heartedness, does not rebuke the wind, but the faint-hearted Peter. ^D Therefore, having seized him, He established him upon the water, while allowing the wind to blow. Peter did not doubt in everything, but in something, that is, partially; for in that he was afraid, in that he was faithless; but in that he cried, “Lord, save me,” in that he healed his unbelief. Therefore he is called “of little faith,” but not a disbeliever. Therefore they who were in the boat were also freed from their fear. For the wind ceased; and indeed, having recognized Jesus from these things, they confess His divinity. For it is not in the nature of man to [walk] upon the sea.

to walk, but of God; as David also says: ^A "Thy way is in the sea, and Thy paths in the great waters." By way of anagoge, the boat is the earth; the waves are the life troubled by evil spirits; the night is ignorance. Therefore, in the fourth watch, at the end of the ages, Christ stood by. For the first watch is the covenant with Abraham; the second, the law of Moses; the third, the prophets; the fourth, the coming of the Lord. For He Himself saved those who were tossed by the waves, entering and being with us, so that we, having recognized Him as God, might worship Him. Observe also this, how the things that happened to Peter in the sea foreshadowed his denial, and then his conversion and repentance. For just as he said there, emboldened, "I will not deny Thee," so also here, "Bid me come unto Thee upon the waters." And just as he was then permitted to deny, so here He permits him to sink. There the Lord stretched out His hand to him and did not permit him to be submerged; so then, through repentance, He drew him out from the deep of denial. ^B Just so, here he is permitted to be plunged; here he is saved through repentance. And there, through repentance, He drew him up from the deep of denial.

Verses 34-36. "And when they had passed over, they came into the land of Gennesaret. And when the men of that place had recognized Him, they sent forth to all that country round about, and brought unto Him all that were diseased, and besought Him that they might only touch the hem of His garment: and as many as touched were made whole." ^C The people of Gennesaret, recognizing Christ, who had spent much time among them, not only by sight but also by His miracles, showed a fervent faith, so that they desired even to touch the hem, and having done this, they were healed. So you too, touch the extremity of Christ's garment—that is, the end of His sojourn in the flesh. For if you believe that He was taken up, you shall be saved; for the garment is the flesh, and the hem of this is the end of His life upon the earth.

CHAPTER XV. On the transgression of God's commandment through the tradition of men. On the Canaanite woman. On the multitudes fed. On the seven loaves.

Verses 1, 2. "Then came to Jesus the Scribes and Pharisees, which were of Jerusalem, saying, Why do Thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread." ^D Although all regions had Scribes and Pharisees, those in Jerusalem were the more honorable; therefore these were the more envious, as they were more desirous of vain glory. Now the Jews had a custom of not eating with unwashed hands, according to an ancient tradition. Seeing the disciples not observing this tradition, they thought they were despising the elders. What, then, does the Savior do? He makes no defense to this, but instead reproaches them in return.

Verses 3-6. "But He answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honour thy "

^A father and thy mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; and honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition." The Pharisees were accusing the disciples of transgressing the commandment of the elders; but Christ shows that they themselves were transgressing the law of God. For they used to teach children to give nothing to their parents, but to offer whatever they had to the treasury of the temple. For there was a treasury in the temple into which anyone who wished would cast money, and this was called "Gaza." This treasury was distributed to the poor. The Pharisees, therefore, by persuading children to give nothing to their parents, but instead to offer it to the treasury of the temple, taught them to say, "It is a gift"—that is, "It is dedicated to God, O father, that which you seek to be profited by from me." And thus they themselves shared the wealth with the children, and ^B the parents were left destitute in their old age and despised, and were not supported. The creditors also did this. For if someone had lent money to anyone, and then the debtor was difficult and would not pay what was owed, the creditor would say to that ungrateful debtor, "Corban is what you owe me," that is, "It is a gift dedicated to God." The debtor, therefore, as if then owing it to God, would pay it even against his will. This is what the Pharisees taught the children to do.

Verse 7-9. "Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men." He shows through the voice of Isaiah that they were such towards His Father as they were also found to be towards Him; for being evil, and by their evil works removing themselves far from God, they spoke the words of God only with their mouth. For they worship in vain and think they honor God, those who by their works dishonor Him. ^C

Verses 10, 11. "And He called the multitude, and said unto them, Hear, and understand: Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man." He no longer speaks to the Pharisees, as they are incurable, but to the multitude. And by calling them to Himself, He seems to show them honor, so that they might receive His word, and He says, "Hear and understand," stirring them up to attention. Since the Pharisees were finding fault with the disciples for eating with unwashed hands, the Lord says concerning foods that no food defiles a man—that is, makes him unclean. And if food does not defile, much less does eating with unwashed hands. For it is the speaking of things that are not fitting that defiles the inner man. He implies through this the Pharisees, who were defiled by the words they spoke when envious. Observe also His wisdom, how He neither openly ^D [approves of eating with] unwashed hands...

nor discourages it, but teaches something else, namely, not to cast evil words from the heart.

^B VERS. 12. "Then his disciples came and said to him: Do you know that the Pharisees were offended when they heard this saying?" The disciples speak of them being offended because of the Pharisees, although they themselves were also troubled; this is manifest from the fact that Peter approached and asked about this. Jesus, therefore, when He heard that the Pharisees were offended, said:

VERS. 13, 14. "Every plant which my heavenly Father has not planted will be rooted up. Let them alone; they are blind leaders of the blind. And if a blind man leads a blind man, both will fall into a pit." He says that the traditions of the elders and the precepts of the Jews will be rooted up, not the legal prescriptions, as the Manichaeans think; for the Law is a plant of God, and therefore it has not been rooted up. Its root remains, that is, the spirit which is hidden within. But the leaves, that is, the apparent letter, have fallen off; for we no longer understand the Law according to the letter, but according to the spirit. Since the Pharisees were desperate and incurable, He said: "Let them alone." From this, therefore, we learn that for those who are scandalized willingly and are incurable to be scandalized is not harmful to us. He calls them teachers of the blind, leaders of the blind, saying this so that He might draw the crowds away from them. ^C

VERS. 15. "And Peter answered and said to him: Explain this parable to us." Peter, because he knew that the Law prohibited eating all things promiscuously, and fearing to say to Jesus, "I am offended at what you have said, for they appear to be contrary to the Law," feigns ignorance and asks.

VERS. 16-20. "But Jesus said: Are you also still without understanding? Do you not yet perceive that whatever enters the mouth passes into the belly and is expelled into the sewer? But what comes out of the mouth proceeds from the heart, and these defile a man. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, insults. These are what defile a man. But to eat with unwashed hands does not defile a man." The Savior rebukes the disciples and reproaches their folly, whether as those who were offended or as those ignorant of what is clear. He says, therefore: Do you not understand this, which is understood and seen by all? That foods do not remain inside, but go out below, defiling nothing in the soul of the man; for they do not remain inside. ^D Evil thoughts, however, are born within, and remain there, and when they proceed forth, that is, when they advance into work and action, they defile the man. For the thought of fornication, remaining within, stains, and when it goes forth into work and is performed, it pollutes.

VERS. 21, 23. "And Jesus went away from there, and withdrew to the district of Tyre and Sidon. And behold, a Canaanite woman from that region came out and cried to him, saying: Have mercy on me, O Lord, Son of David; my daughter

^A is miserably possessed by a demon. But he did not answer her a word. Why is it that he forbade the disciples to go into the way of the Gentiles, yet he himself went into Tyre and Sidon, the cities of the Gentiles? Learn, then, that he did not go there intending to preach, because, as Mark says, “he even hid himself.” Or otherwise: because he saw that the Pharisees would not accept his teaching about foods, he passed over to the Gentiles. And she says, “Have mercy,” not on my daughter—for she is without consciousness—but on me, who suffer and feel these terrible things. And she does not say, “Come and heal,” but, “Have mercy.” ^B And he does not answer her a word; not as one who disdains her, but so that he might show that he came primarily for the sake of the Jews, and so that he might block their calumnies, that they might not later be able to say that he benefited the Gentiles while scorning them; and at the same time, that he might display the persistent faith of the woman.

Vers. 23, 24. “And his disciples came and asked him, saying: Send her away, for she is crying after us. But he answered and said: I was not sent except to the lost sheep of the house of Israel.” The disciples, being burdened by the clamor of the woman, were asking that he should send her away, that is, they were imploring him to dismiss her from himself. And they were doing this, not as though they were unmerciful, but rather because they wished to persuade the Lord to have mercy on her. But he says: “I was not sent,” except to the Jews, who are lost sheep because of the wickedness of those to whom they had been entrusted. And by this, he makes the faith of the woman still more widely known.

Vers. 25, 27. “But she came and worshipped him, saying: Lord, help me. But he answered and said: It is not good to take the children’s bread and throw it to the dogs. But she said: Yes, Lord; for even the dogs eat of the crumbs which fall from the table of their masters.” After the woman saw that her advocates, the apostles, had met with a refusal, she once again approaches fervently, and invokes him as Lord. And since Christ called her a dog—because the Gentiles lived an impure life and were involved with the blood of things sacrificed to idols, while the children are the Jews—she answers with intelligence and very great wisdom: “Even if I am a dog,” she says, “and unworthy to take the bread—that is, a certain power and a great sign—yet, give me this, which is a small thing indeed compared to your power, but a great thing for me; just as with the crumbs, those who eat the bread do not think it a great thing to give the crumbs, but the dogs are well-fed from them.”

VERS. 28. “Then Jesus answered and said to her: O woman, great is your faith; let it be done for you as you desire. And her daughter was healed from that hour.” Now Jesus reveals the reason for which he had delayed the healing from the beginning: for that the faith and the intelligence of the woman might be made manifest, for this reason Christ did not immediately consent from the beginning, but rather sent her away even more. But now, since her faith ^D is made evident, he praises her, saying: “Great is your faith.” And this which he says,

^A “Be it done to you as you desire,” shows that if she had not had faith, she would not have obtained what she sought; so that if we also wish, there is nothing to prevent us from obtaining what we desire. Note also that although the saints pray for us, as the apostles did for her, nevertheless we ourselves, praying for ourselves, achieve more. The Canaanite woman is a symbol of the Church gathered from the nations. For the nations too, having been cast off at first, were later raised to the rank of sons and were deemed worthy of the bread—I mean the Body of the Lord. The Jews, however, became dogs, appearing to be fed from the crumbs, that is, from the smallness and vileness of the letter. Tyrus signifies “cohibition” (restraint), while Sidon signifies “those who hunt”; Canaanite signifies “prepared for humiliation.” The Gentiles, therefore, who were held by wickedness—among whom were the demons, the hunters of souls—were prepared for this by humiliation. For the just are prepared for the height of the kingdom of God. ^B

VERS. 29, 31. “And Jesus departed from there and came near the sea of Galilee, and having gone up into the mountain, he was sitting there: and great crowds came to him, having with them the lame, the blind, the deaf, the maimed, and many others, and they cast them at the feet of Jesus, and he healed them: so that the crowds marvelled when they saw the mute speaking, the maimed made whole, the lame walking, and the blind seeing: and they glorified the God of Israel.” He does not constantly dwell in Judea, but in Galilee, on account of the great unbelief of the Jews; for the Galileans were more faithful than they. See, then, their faith, how they even ascend the mountain, being lame and blind, and are not sluggish, but even cast themselves at the feet of Jesus, as if thinking him to be more than man, whence also they obtained healing. So you, too, ascend the mountain of the commandments where the Lord sits: and if you are blind, not able to see of your own self what is good; or if you are lame, seeing what is good but not able to arrive at it; or if you are deaf, neither hearing another who admonishes, nor able to admonish another; or if you are maimed, not able to extend your hand for alms; or if you are held by some other disease, prostrate yourself at the feet of Jesus and touch the footsteps of that life, and you will have healing. ^C

VERS. 32. “And Jesus, having called his disciples to him, said: ‘I feel compassion for the crowd, because they have already remained with me for three days and have nothing to eat; and I do not wish to dismiss them fasting, lest they faint on the way.’” The crowds, indeed, did not dare to ask for bread, as they had come for healing. But he, being merciful, shows care; and lest anyone should be able to say that they might have other provisions, he says, “if they even had them, they would have been consumed; for it is already three days.” He shows, moreover, that they came from afar, by saying, “lest they faint on the way.” These things he says to the disciples, wishing to rouse them to say to him that he is able to feed them just as he did the five thousand; but they are still lacking in wisdom. ^D

VERS. 33. “And his disciples say to him: ‘Whence’”

in the wilderness such a quantity of loaves as to satisfy such a crowd ^A? Although they ought to have understood that even before, He had fed a greater crowd in the wilderness, yet they were insensible, so that when you see them later filled with such wisdom, you might marvel at the grace of Christ.

VERS. 34-38. *And Jesus said to them, "How many loaves have you?" And they said, "Seven, and a few small fish." And He commanded the crowds to recline on the ground; and taking the seven loaves and the fish, He gave thanks and broke them, and gave them to His disciples; and the disciples to the crowd. And they all ate and were satisfied; and they took up the leftover fragments, seven full baskets. And those who ate were four thousand men, besides women and children.* Teaching frugality, He bids them recline upon the ground; and teaching us to give thanks before food, He gives thanks Himself. You ask, perhaps, how it is that there, when there were five loaves and five thousand fed, twelve baskets remained, whereas here, when there were fewer to be fed and more loaves, seven baskets remained? One might say that the baskets were larger than the ^B cophini, or so that the equality of the miracle might not lead them into forgetfulness. For if twelve baskets had remained again, they might have forgotten, because of that equality, that He had performed a second miracle with loaves. You, however, recognize this also: that the four thousand—that is, those who possess the four virtues perfectly—are fed on seven loaves, that is, on more spiritual and more perfect sayings. For the number seven is a symbol of the seven spiritual gifts. They recline on the earth, placing everything earthly beneath them and trampling it down, just as the five thousand reclined upon the grass, that is, they placed the flesh and glory beneath them. “For all flesh is grass, and all the glory of man as the flower of grass.” Seven baskets here represent the surplus, because they were spiritual and more perfect things which they could not consume. Those things therefore remained which the seven baskets contain, that is, those things which the Holy Spirit alone knows. “For the Spirit searches everything, even the depths of God.”

*And having dismissed the crowds, He went into the boat, and came to the borders of Magdala.* Jesus withdraws, since no other sign incited the crowds to follow Him as much as that of the loaves. So much so that they were even about to make Him king, as John says. Therefore, ^C so that He might flee the suspicion of tyranny, He departs.

CHAPTER XVI.

VERS. 1. *And the Pharisees and Sadducees approached, and testing Him, asked Him to show them a sign from heaven.* Although the Pharisees and Sadducees differed in their doctrines, nevertheless against Christ ^D

^A they conspire. They seek a sign from heaven, such as to cause the sun or moon to stand still. For they thought that signs which took place on the earth were done through demonic power and in Beelzebub. The foolish ones were ignorant that even Moses in Egypt had performed many signs on the earth, and that the fire which descended from heaven upon the livestock of Job was from the devil; thus, not all things from heaven are from God, nor are all things on earth from demons.

VERS. 2-4. *But He answered and said to them: When it is evening, you say: It will be fair weather, for the sky is red. And in the morning: Today there will be a storm, for the sky is red and threatening. Hypocrites, you know how to discern the face of the sky, but you cannot discern the signs of the times?* He rebukes their testing question, calling them hypocrites, and says that just as of the phenomena in the sky, one is a sign of rain and another is an indication of fair weather, and no one seeing the sign of rain would seek fair weather, nor seeing the sign of fair weather would fear rain: so too one ought to reason concerning Me. For this is another time of His coming, and another is the coming age; now there is a need for miracles on earth. But those which occur in heaven shall be reserved until that time ^B when the sun shall be extinguished, the moon shall be hidden, and the heaven shall be changed. *An evil and adulterous generation seeks after a sign, and no sign shall be given to it EXCEPT the sign of the prophet Jonah; and leaving them, He departed.* An evil generation, insofar as they are testing Him; and adulterous, as they are falling away from God and cleaving to the devil. To those seeking a sign from heaven, He gives nothing except the sign of Jonah, that is, that He having been three days in the belly of the great whale—that is, of death—shall rise again. One might even say that this sign is from heaven; for at His death, the sun was darkened, and all creation was changed. Note the wording: *A sign shall not be given to it except the sign of the prophet Jonah.* For the signs were given to them—that is, they were performed for their sake—even if they did not believe. Wherefore, leaving them as incurable, ^C He departed.

VERS. 5, 6. *And when His disciples had come to the other side, they forgot to take bread. And Jesus said to them: See and beware of the leaven of the Pharisees and Sadducees.* Just as leaven is sour and old, so too the teaching of the Pharisees and Sadducees bit the souls, being sour and introducing the old traditions of the elders; and just as leaven is a mixture of water and flour, so too the teaching of the Pharisees is mixed with both talk and a corrupt life. He did not say to them openly, "Beware of the teaching of the Pharisees," in order to remind them of the sign of the loaves.

VERS. 7-12. *But they reasoned among themselves, saying: We have taken no bread. And when Jesus knew this, He said to them: Why do you reason among yourselves, O you of little faith, that you have not taken bread? Do you not yet understand, nor remember the five

^A loaves of the five thousand, and how many baskets you took up? Nor the seven loaves of the four thousand, and how many hampers you took up? ^B How is it that you do not understand that I did not speak to you concerning bread, that you should beware of the leaven of the Pharisees and Sadducees? Then they understood that He did not say to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees. They imagined that He was saying this to them, that they should keep themselves from the defilement of Jewish foods, and therefore they were reasoning among themselves that they had not taken bread. He therefore rebukes them as senseless and of little faith. Inasmuch as they did not remember with how many loaves He had fed how many, they were senseless; and inasmuch as they lacked faith, that even if they had not bought loaves of the Jews, He was able to produce them Himself, in this they were of little faith. And since He rebuked them more sharply—for meekness is not good in every instance—they immediately understood that by leaven He meant doctrine. To such an extent is a reasonable rebuke ^C valid everywhere.

« Now when Jesus came into the parts of Caesarea Philippi, He asked His disciples, saying, Whom do men say that I, the son of man, am? » He remembers him who founded the city, since there is also another Caesarea, that of Strato, and it is not in that one, but in this one that He asks them. For He leads the disciples far away from the Jews, so that, fearing no one, they might speak with boldness. He first asks for the opinion of the multitude, so that they might be led to a higher understanding, and not fall into the same lowliness as the many; and He does not ask, “Whom do the Pharisees say that I am?” but, “Whom do men say?” speaking of the simple multitude.

« And they said, Some say John the Baptist, some Elias, and others Jeremias, or one of the prophets. » Those who named Him John were like Herod, thinking that John had received even after the resurrection this gift, that of working miracles; but those who said Elias, were moved by his being censorious, and by the expectation that he would come; and those who said Jeremias, [did so] because of the innate quality of his wisdom and [his having it] without learning; for Jeremias, ^D while yet a child, was appointed to prophecy.

« He says to them, But who do you say that I am? And Simon Peter answered and said, You are the Christ, the Son of the living God. » And again, as a fervent man, Peter springs forward and truly confesses Him to be the Son of God. For he did not say, “You are Christ, Son of God,” without the article, but with the article, *the* Son, that is, that very one, who is one and only; not Son by grace, but He who is begotten of the very essence of the Father; since there were also many "Christs"—the priests and all the kings—but the Christ with the article is one.

« And Jesus answered and said to him, Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you, but My Father who is in heaven. »

^A He calls Peter blessed because he had received knowledge from divine grace; and in accepting him, he subsequently exposes the opinions of other men as false. He said to him "Bar-Jona," that is, "son of Jona," not merely saying this—as if he were saying, "Just as you are the son of Jona, so am I, being of the same substance as Him, the Son of My Father who is in heaven." He calls knowledge a "revelation," as things hidden and unknown were manifested by the Father.

VER. 18. « And I say to you that you are Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it. » ^B The Lord rewards Peter, giving him a great recompense, that the Church should be built upon him. For since Peter had confessed Him to be the Son of God, He says that this confession which he has confessed shall be the foundation for those who are to believe, so that every person who is about to build the house of faith must lay this confession as the foundation. For even if we build up countless virtues, if we do not have the right confession as our foundation, we are building on sand. And by saying, "My Church," He shows Himself to be the Lord of all; for all things are slaves to God. And the "gates of hell" are, at times, persecutors, who sought to send Christians to Hades. And heretics, too, are gates leading to Hades; the Church, therefore, prevailed over many persecutors and many heretics. Each one of us is also a Church, becoming a house of God. If, therefore, we are grounded in the confession of Christ, the gates of hell—that is, sins—shall not prevail against us; for it was from these gates that David, having been lifted up, said: « You who lift me up from the gates of death. » ^C Which gates, O David? The two: of murder and of adultery.

VER. 19. « And I will give you the keys of the kingdom of heaven, and whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven. » As God, He says, "I will give to you," with authority; for just as the Father gave you the revelation, so I give the keys. By keys you should understand those things which bind and loose the forgiveness or the punishments of sins; for those who, like Peter, have attained the grace of the episcopacy have the power to forgive and to bind. ^D Although it is said only to Peter, "I will give to you," this power has been granted to all the apostles as well. When? When He said, "Whose sins you remit, they are remitted." For the word "I will give" signifies a future time—that is, after the resurrection. The virtues are also called "heavens," and the keys to these are good works; for through working we enter—as if through certain opening keys—into each of the virtues. But if I do not work, but only know the good, I possess indeed the key of knowledge alone, but I remain outside; and he who does not walk in the virtues is bound in the heavens—that is, in the virtues themselves; for the diligent man is loosed in them. Let us not, therefore, have sins, so that we may not be bound in the chains of our own sins.

^A "Then He strictly charged the disciples that they should tell no one that He is the Christ." Christ wished His glory concerning Himself to be obscured before the Cross. For if men had heard before the Passion that He is God, and then had seen Him suffering, how would they not have been scandalized? Therefore, He hides Himself from the many, so that after the resurrection He might be known without scandal, the Holy Spirit making all things smooth through the operations of miracles.

"From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised on the third day." He foretells to them the Passion, so that when it came unexpectedly, they should not be scandalized, thinking that He suffered unwillingly or in ignorance; for when they had heard through Peter's confession that He is the Son of God, then He reveals to them the things concerning the Passion. But after the sorrowful things, He adds also that which brings joy: that He would be raised on the third day.

^B "And Peter took Him aside and began to rebuke Him, saying, 'Far be it from You, Lord; this shall not happen to You.'" That which had been revealed, Peter confessed rightly; but in that which had not been revealed, he stumbled, so that we might learn that without God he did not even utter that great thing. Therefore, Peter, not wishing Christ to suffer, and ignorant of the mystery of the resurrection, says, "Far be it from You, Lord; this shall not happen to You."

^C "But He turned and said to Peter, 'Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.'" When Peter was speaking rightly, Christ calls him blessed; but when he was cowardly without reason and did not want Him to suffer, He rebuked him, saying, "Get behind Me, Satan." Now, "Satan" is interpreted as "adversary." "Get behind Me, therefore," that is, "do not stand in my way, but follow my will." He calls Peter this because it was also displeasing to Satan that Christ should suffer. He says, therefore: "To you, indeed, according to human reason, the Passion seems shameful to Me; but you do not understand that God works salvation through this, and that this befits Me most of all."

^D "Then Jesus said to His disciples, 'If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.'" Then—when? When He rebuked Peter. For wishing to show that Peter stumbled in hindering Him from suffering, He says that "You hinder Me." And I tell you that not only is My not suffering harmful to you, but you yourself will not be able to be saved unless you also die—and so too anyone else, whether man or woman, poor or rich. He says "desires," to show that virtue is a matter of free will and not forced. And he follows behind Jesus, not he who only confesses Him to be the Son of God, but he who also comes through all grievous things and undergoes the same. "Let him deny himself," He said, signifying perfect denial by the preposition "ab"—

"—^A in the sense that he should have no communion with the body, but should contemn himself. Just as we are accustomed to say that if someone denies a person, it means he does not hold him as a friend or an acquaintance. Thus, therefore, He teaches all men to have no communion with the body—that is, no friendship—in such a way that they also take up the cross, which is to choose death, and even to seek out with zeal the most ignominious death, such as the cross was among the ancients.

But, "And let him follow me," He says. For many robbers and thieves are crucified, but they are not my disciples. "Let him follow me," therefore, means that he must also demonstrate every other virtue. He denies himself, furthermore, if he who yesterday was intemperate is today chaste and sober. Such was Paul, who denied himself when he said: "But I live, no longer I, but Christ lives in me." He takes up the cross, moreover, who has mortified and crucified himself to the world.

Vers. 25. "For whoever wishes to save his soul will lose it; but whoever loses his soul for my sake will find it." He exhorts us to martyrdom. For he finds his soul for the present—that is, he saves it—who denies [Me], but he loses it later; yet he loses his soul for the sake of Christ, who will testify for him: who also will find it in incorruption and eternal life.

Vers. 26, 27. "For what does it profit a man if he gains the whole world, but suffers the loss of his own soul? Or what will a man give as an exchange for his soul? For the Son of man is about to come in the glory of his Father with his angels, and then he will render to each according to his deeds." Thus, therefore, let us imagine that you have gained the whole world; but what is the utility if the body fares well, but the soul is ill-disposed? It is as if the mistress of the house were wearing tattered clothing, while her maidservants went about in brilliant finery. ^B Neither in the future age will anyone be able to give an exchange for his soul: here, indeed, one can give tears, and alms, and fasting, but there, one cannot. For the Judge will then receive us, rejecting bribes: for He will judge each one according to his works. ^C And He is also to be feared: for He will come in His glory and with the angels, and not as one to be despised.

Vers. 28. "Amen I say to you: there are some standing here who will not taste death until they see the Son of man coming in his kingdom." He had said that the Son of man was to come in His glory. Lest, therefore, they be incredulous, He says that there are some here who, according to what they are able to grasp, will see in the transfiguration the glory of the second coming. Meanwhile, He shows in what glory those will be who have suffered for Him. For just as His flesh shone at that time, so will the saints shine then, each in his own portion. ^D He signifies in this place Peter, and James, and John, whom He took up into the mountain, and showed to them His kingdom—that is to say,

ticularly the future state, in which he himself and the righteous will shine forth. He says, therefore, that "there are some of those standing here who will not taste death until they see me" being transfigured. Observe, however, that those who stand in the good and are steadfast are the ones who see Jesus being transformed more brightly, and who progress always in the faith and in the commandments.

CAPITULUM XVII. Concerning the Transfiguration of Christ. Concerning the lunatic. Concerning those who demand the didrachma.

Vers. 1. *And after six days Jesus takes Peter, and James, and John his brother.* This is not inconsistent with what is said by Luke, that "after these sayings there were about eight days," etc. For Luke counts both the first day and the last, on which they ascended the mountain, while Matthew sets down only the intermediate days. He took Peter, as one who loved him greatly; John, as one who was loved; and James, as one who was himself a zealot. And it is clear that he had zeal, both from his having promised to drink the cup, and from the fact that Herod killed him with the sword to please the Jews.

Vers. 2. *And he takes them up into a high mountain apart, and was transfigured before them. And his face shone as the sun, and his garments became white as the light.* He takes them up into a high mountain, showing that unless one is exalted, he does not become worthy of such visions. And "apart," because Christ was accustomed to perform clearer miracles in secret, lest, if he were seen by the multitude as God, he might be thought to be a man by appearance only. But hearing of his transfiguration, do not think that he then cast off his body, but that the body remained in its form—

^D *From a collation of the Venetian codices of St. Mark.* Why did Jesus not take all twelve disciples and lead them up the mountain, but only Peter, John, and James? Because Judas was not worthy to behold the glory of the Lord with eyes that were to look upon betrayal. But some will say: If this is the reason, why did he not leave Judas alone below, and take the other eleven with him? Truly, we are not more discerning or wiser than the Lord Christ. For if it had happened that Judas alone was left below, and the other eleven had ascended with him, it is likely that some would have said that for this reason Judas was driven to betrayal and to the selling of the Lord, because he had been affected by such an indignity. Therefore, lest any such thing be said by us or be used as a pretext by him, for this reason he left Judas behind with the other eight, so that the three, being confirmed by sight, might be glorified, and the nine, believing by hearing, might be blessed; of whom the Lord said: Blessed are those who have not seen, and yet have believed (John xx, 29). Otherwise: He took only the three, Peter, James, and John, so that what had been said might be fulfilled: "At the mouth of two or three witnesses shall every word be established" (Matt. xviii, 16); with three, indeed—Peter, James, and John—and with two—Moses and Elijah—who were the immovable columns of the Law. This is not inconsistent with what was said by Luke, etc.

^A His body remained in the state it was in; for you hear of his face and his garments. He appeared more radiant, as his divinity disclosed some small rays of itself, and this as much as they were able to perceive. For this reason, he had previously called the transfiguration the kingdom of God, as it manifested the ineffability of his power and showed that he is the true Son of the Father, and as it bore the dignity of the second coming in the ineffable splendor of Christ’s face.

VERS. 3. *And behold, there appeared to them Moses and Elijah talking with him.* What were they talking about? About his departure, says Luke, which he was about to fulfill in Jerusalem—that is, the cross. Why, however, were Moses and Elijah seen? To show that he is the Lord of both the Law and the prophets, and of the living and the dead. For Elijah is a prophet and is still alive; Moses is a lawgiver and has died. Further, it is to show that he is not against the law, nor opposed to God; for Moses would not have stood by his own adversary, nor would Elijah, such a zealot, have endured him if he had been contrary to God. Moreover, this was done to remove the suspicion of those who said he was Elijah or one of the prophets. But how did the disciples know that it was Moses and Elijah? It was certainly not from the features of their faces, since to make images of men seemed impious at that time. It seems, therefore, that they recognized them from the words they were exchanging among themselves. ^B Perhaps, indeed, the one—Moses—was saying: "You are the one whose passion I prefigured by slaying the lamb and celebrating the Passover"; and the other, Elijah: "You are the one whose resurrection I prefigured in the widow’s son," and similar things. By showing them to the disciples, he teaches them to imitate such men: to be like Moses, gentle and people-oriented, and like Elijah, zealous and unyielding when the time requires it, and to risk danger for the sake of the truth, as they did.

89 VERS. 4. *And Peter answering said to Jesus: Lord, it is good for us to be here; if thou wilt, let us make here three tabernacles, one for thee, one for Moses, and one for Elijah.* ^C Peter, out of his great love, not wishing for Christ to suffer, says: "It is good to remain here and not to descend and be killed. For if anyone comes here, we have both Moses and Elijah to help us." Moses indeed overcame the Egyptians, and Elijah brought down fire from heaven; thus they will be such against any enemies who might come here against us. He was speaking these things out of excess of fear, as Luke says, not knowing what he was saying. For the unusual vision had made him astonished, or he did not truly know what he was saying, wishing for Jesus to remain on the mountain and not to descend and suffer for us. Fearing, however, that he might seem stubborn, he said: "If thou wilt."

VERS. 5. *As he was yet speaking, behold, a bright cloud overshadowed them, and behold a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased.* ^D

and him hear. ^A You, Peter, seek tabernacles made by hand to be set up; but the Father sets up another, non-manufactured tabernacle, the cloud, and shows that just as He himself appeared in a cloud to the ancients, being God, so also is His Son. Here, however, the cloud is luminous, not dark as it was in the Old [Testament], because He did not wish to terrify, but to teach. The voice came from the cloud, that it might be shown that it was from God. ^B And *In whom I am well pleased* means, "in whom I repose and in whom I find joy." He teaches that *him you should hear*, even if He should wish to be crucified, do not oppose Him.

VERS. 6-8. *And when the disciples had heard this, they fell on their face, and were sore afraid. And Jesus approaching, touched them and said: Arise and fear not. And lifting up their eyes, they saw no one, but only Jesus.* The disciples, not bearing the brilliance of the cloud, nor the voice, fell to the ground; and their eyes were also weighed down by sleep—by "sleep" he refers to the deep torpor resulting from the vision. But so that fear, if it remained too long, might not cast out the memory of what they had seen, He raises them and encourages them, and is found alone, that you may not think that the voice was spoken concerning Moses or Elijah, but concerning Him; for He himself is the Son.

VERS. 9. *And as they were coming down from the mountain, Jesus commanded them, saying: Tell the vision to no one, until the Son of man be risen from the dead.* ^C He commands them to tell no one due to humility, and at the same time so that those hearing such things might not be offended, afterwards seeing Him crucified. For they would have thought Him to be an impostor, and that He had done these divine things only in appearance. But do you learn that *after six days*—that is, after the world, which was created in six days—the contemplation of God will be. For unless you pass beyond the world and are exalted on the mountain, you will by no means see clear things, neither the face of Jesus (I mean the divinity), ^D nor His garments (which means the flesh). But then you will be able to see both Moses and Elijah conversing with Jesus; for the law and the prophets and Jesus speak of one thing and are in agreement. Moreover, when you find someone interpreting the meaning of Scripture clearly, recognize that he sees the face of Jesus clearly; and if he also clarifies and illuminates the words, he also sees the garments of Jesus white; for words are the garments of thoughts. But do not say with Peter, *It is good for us to be here*; for we must always progress and not remain in one degree of virtue and contemplation, but pass on to other things.

VERS. 10. *And his disciples asked him, saying: Why then do the Scribes say that Elijah must come first?* The Scribes, deceiving the people, used to say that he was not the Christ; for if He were, Elijah would have come first, being ignorant that there are two advents of Christ, of which John is the forerunner of the first, and Elijah of the second. Which is just what Christ also explains to the disciples. For listen.

^A to his saying that "Elijah indeed comes," he shows that he has not yet come, but that he will come as the forerunner of the second coming, and will restore to the faith of Christ all the Hebrews who are found willing, leading them back as if into a paternal inheritance, those who had fallen away. But in saying that "Elijah has already come," he means the forerunner John. "They did to him whatsoever they wished," killing him; for those who permitted Herod to kill John, when they could have prevented it, they themselves killed him. Therefore, the disciples, having become more perceptive, realized that he called John "Elijah," because he was the forerunner of the first coming, just as the other will be the forerunner of the second.

VERS. 14. "And when they were come to the multitude, there came to him a man kneeling down to him, and saying: Lord, have pity on my son, for he is a lunatic, and suffers severely: for he often falls into the fire, and often into the water." ^B This man appears to be very unbelieving, from what Christ said to him, "O faithless generation," and because he himself rebukes the disciples. But the moon was not the cause of the disease, but the devil would observe the full moon, and then lay his snares, so that the works of God might be reproached as producing evil. But you, I pray, understand that every foolish person is changed like the moon, according to Scripture, at one time appearing great in virtue, at another time waning and disappearing. This person, therefore, is "lunatic" and falls, both into the fire—that of rage and desire—and into the water—the waves of this life’s anxious care, in which is the leviathan devil, that is, he who reigns in the waters. Are not the frequent cares of the rich rightly called waves? ^C

VERS. 15-17. "And I brought him to thy disciples, and they could not cure him. But Jesus answering, said: O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me. And Jesus rebuked him, and the devil went out of him, and the child was cured from that hour." You see the man throwing the fault of his own unbelief upon the disciples, as though they were too weak to heal him. The Lord, therefore, putting him to shame because he accused the disciples, says, "O faithless generation," that is, the fault is not so much of their infirmity as of your unbelief; for it is great, and overcomes their proportionate power. But in rebuking that man, he rebuked all ^D the unbelievers present together. Furthermore, when he says, "How long shall I be with you?" he shows that he desires to suffer upon the cross, and to depart from them. For "how long shall I be with those who mock and are unbelieving?" And Jesus rebuked him,

^A to whom? To the lunatic. From this, therefore, it is manifest that since he himself was also an unbeliever, he gave the demon room to invade him through his unbelief.

VERS. 18-20. "Then the disciples came to Jesus privately, and said, Why could we not cast it out? And Jesus said to them, Because of your unbelief. For amen I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain, Remove from here to there, and it shall remove; and nothing shall be impossible to you. But this kind does not go out except by prayer and fasting." ^B The apostles were afraid that they had lost the grace given to them against the demons; therefore, they asked him privately, being filled with anxiety. But the Lord, as if rebuking them for being less perfect, says, "Because of your unbelief." For if you had had a fervent and burning faith, even if it seemed small, you would certainly have accomplished great things. But where the apostles moved mountains is nowhere written; nevertheless, it is likely that they did move them, and it was not written. For not everything was written; furthermore, the occasion did not call for it, and for this reason they did not move them, but they did other, greater things. Observe, therefore, also what the Lord said: "You shall say to this mountain, Remove," ^C that is, when you say it, then it shall remove. The apostles therefore did not say it, as the time did not call for it nor was there necessity, and for this reason they did not move mountains; for if they had said it, they would certainly have moved them. But this kind, that of the demons, is cast out by prayer and fasting. For it is necessary that those very persons who are possessed by demons fast, and those who desire to heal them. And then prayer is effective when it is done not with drunkenness, but with fasting. Observe also that all faith is as a grain of mustard-seed, thought to be contemptible because of the "foolishness of the preaching"; yet, if it falls into good soil, it grows into a tree, in which the birds of the air—that is, the thoughts that seek the highest things—make their nests. Whoever, therefore, has all such faith, he is able to say to this mountain, "Remove," that is to the demon; for he was showing that the demon was going out.

VERS. 21, 22. "And while they were staying in Galilee, Jesus said to them, The Son of Man is about to be delivered into the hands of men, and they will kill him, and on the third day he will rise again. And they were exceedingly sorrowful." ^D Continually he speaks beforehand concerning the passion, that it might not be thought that he suffered against his will, and at the same time that he might train them, so that they might not be disturbed by the unexpected when it happens. He joins the joyful to the sorrowful, namely, that "he will rise again."

VERS. 23, 24. "And when they had come to Capernaum, those who collected the didrachma came to Peter, and said, Does your teacher not pay the didrachma? He says, Yes." God, instead of the firstborn of the Hebrews, willed that the tribe of Levi be consecrated to him. And the tribe of Levi, being numbered, was found to be twenty-two thousand; but the firstborn, twenty-two...

^A hundred and seventy-three. For these, therefore, who were in excess of the tribe of Levi, who were firstborn, God decreed that the didrachm be given to the priests. Hence, therefore, a custom arose that all the firstborn simply paid the didrachm, which is five shekels, that is to say, two hundred obols. Since, therefore, the Lord was also a firstborn, he too paid it. But perhaps fearing Christ on account of the miracles he performed, they do not question him, but Peter, or rather they were deceivers, as if to say: "Your teacher, who is contrary to the Law, does he admit to paying the didrachm?"

VERS. 24, 25. *And when he had entered the house, Jesus prevented him, saying: What thinkest thou, Simon? The kings of the earth, of whom do they receive tribute or custom? Of their own children, or of others? Peter saith to him: Of others. Jesus saith to him: Then the children are free.* ^B As God, although he had not heard, he knew what they had discussed with Peter; therefore he also anticipated him, saying: "If the kings of the earth do not take tax from their own children, but from others, how shall the heavenly King take the didrachm from me, his own Son?" For this (as I said above) was offered to the priests and to the temple. "If, therefore, the children of the kings below are free, that is to say, paying nothing, how much more so am I!"

VERS. 26. *But that we may not scandalize them, go to the sea, and cast a hook: and that fish which shall first come up, take: and when thou hast opened its mouth, thou shalt find a stater: take that, and give it to them for me and thee.* ^C "Lest," he says, "we be regarded as despisers and contemners of the Law, and scandalize them, give the tax; for I do not give it as one who is ^D bound to pay, but as correcting their infirmity." For we learn from this place that we ought not to give scandal where there is no damage. But where we suffer damage in some work, one should not care for those who are scandalized without reason. Therefore, to show that he is God and Lord of the sea, he sent Peter to take the stater from the fish; at the same time we also learn a mystery. For our nature is the fish, immersed in the deep of unbelief; but the apostolic word draws us out, and finds in our mouth the stater, the oracles of the Lord, and the confession of Christ. For he who confesses Christ, he has the stater in his mouth, a stater containing two didrachms; because Christ also has two natures, being man and God. This stater, therefore, is Christ given for two, for Jews and Gentiles, for the just and sinners. But if you see anyone of an avaricious nature having nothing else in his mouth but gold and silver, take him for a fish swimming in the sea of this life; but when a teacher is found, such as Peter, who casts a hook into the sea, he will snatch the gold and silver from his mouth. Some think the stater is a precious stone found in Syria; others, a tax; others, a fourth part of a coin.

ENARRATION ON THE GOSPEL OF MATTHEW. — CHAPTER XVIII.

CHAPTER XVIII.

Of those who asked, "Who is greater?" That it is not permitted to cause scandal. The parable of the hundred sheep. On correcting a neighbor. On the power of binding and loosing. On him who owes ten thousand talents.

^A VERS. 1. "In that hour the disciples of Jesus came, saying: Who then is greater in the kingdom of heaven?" Because they had seen Peter honored by Christ (for he was honored when commanded to give the stater on behalf of Christ and on behalf of himself), for that reason they suffered something human, and, being stung by envy, they approach indirectly, asking the Lord, "Who is greater?"

VERS. 3-4. "And Jesus calling a child to him, set him in the midst of them, and said: Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven." ^B Seeing that the disciples were held by the passion of love of glory, the Lord restrains them, showing them through the guileless child the way of humility. For it behooves us to be children in the humbleness of our mind, not in the childishness of our understanding; and in our guilelessness, not in our foolishness. By saying, "Unless you be converted," he indicated that they had departed from humility into love of glory. There is need, therefore, to be converted back to that place—that is, to the humility from which you have departed.

VERS. 5, 6. "And he that shall receive one such little child in my name, receiveth me. But he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea." Not only, he says, must you yourselves be humble, but if you also receive others who are humble for my sake, you shall receive a reward; for you receive me when you receive the children—that is, the humble. Then, also from the contrary, he says, "But he that shall scandalize," that is, shall treat with injury, "one of these little ones," that is, one of those who make themselves small and humble themselves, even though they be great, "it were better for him that a millstone should be hanged about his neck." ^C For he brings forward a sensible punishment into the midst, wishing to show that those who treat with injury and scandalize those who are humble in Christ shall undergo much punishment. But see that even if one scandalizes him who is small in truth—that is, the weak—and does not support him in every way with patience, he shall be punished. For the great one is not easily scandalized, but the small one is. ^D

VERS. 7. "Woe to the world because of scandals! For it needs be that scandals come; but nevertheless woe to that man by whom the scandal cometh!" He laments, as one who loves mankind, for the world, as it is about to suffer harm from scandals. But one might say: Why is it necessary to lament, when one ought to help and stretch forth a hand? We say, therefore, that this very act of lamenting is also a kind of help. For often, to those to whom our admonition is not

profitable, we are profitable when we lament over them, so that they may come to a sense of their evil. But if, he says, it is necessary that scandals should come, how is it that he who is driven by necessity and causes scandal is culpable? For that which is forced is worthy of pardon, not liable to accusation. Since ^A those who cause scandal have cultivated the necessity of scandals, laying down the causes of the scandals beforehand, and having gathered together and been driven into this. Just as if some physician, seeing a patient who has given cause for his own illness, seized by a violent fever and about to lapse into delirium, should say: "Woe to the patient from the delirium! For it is necessary for the delirium to come, yet woe to the sick man through whom the delirium comes!" For here it is not the necessity of the grievous disease that is to be blamed, but he who gave the causes. The Lord did not say, "Woe to the race of men," but, "Woe to the world"; for it is customary for Holy Scripture to call the life spent in sins "the world," and those who pursue it "those below" and "earth-creeping." Therefore the Lord also said to the disciples: "You are not of the world." Although they themselves were also part of the human beings living in the world, yet because they were not in sins, they were not of the world.

"But if your hand, etc." If it is necessary, he says, for scandals to come, how shall we avoid them? It is necessary that they come, but it is not necessary that we perish. For it is possible to set oneself against scandals; and by scandals understand those who hinder us in regard to good things. And by "the world," those who are low and earth-creeping, who are also easily hindered. ^B "But if your hand or your foot causes you to stumble, cut it off, and cast it from you: it is good for you to enter into life lame or maimed, rather than having two hands or two feet to be cast into eternal fire. And if your eye causes you to stumble, pluck it out, and cast it from you: it is good for you to enter into life with one eye, rather than having two eyes to be cast into the hell of fire." By hand, foot, and eye, understand friends whom we have in the place of limbs. If, therefore, such as these are those who harm us, that is to say, household friends, one ought to despise them as rotting limbs, and cut them off, so that they do not harm others as well. So from these things it is manifest that even if it is necessary for scandals to come, that is, those who harm, it is not necessary that we be harmed. For if we do as the Lord said, and cut off from ourselves those who harm us, even if they be friends, we shall not be harmed.

"See that you do not despise one of these little ones; for I say to you, that their angels in heaven always behold the face of my Father who is in heaven; for the Son of man came to save that which was lost." ^C He commands us not to despise those who are thought to be little, that is, the poor in spirit, the great before God. For they are so loved by God, he says, as to have angels as guardians so as not to be harmed by demons. For each of the believers—or even more, all men—have angels. And the angels of the little ones and the humble in Christ are so close to God that they always behold His face before Him.

On the interpretation of the codices of St. Mark of Venice

If it is necessary, he says, that scandals come, how is he who through necessity brings about a scandal guilty, since that which is compelled deserves pardon, not condemnation? Namely, because the scandalizers themselves have brought about the necessity of scandals by pre-sowing the causes of the scandals: in that, namely, they first voluntarily consent to that to which they are afterwards drawn by a certain necessity. Just as if some doctor, seeing a patient—who has given cause for his own illness—seized by a violent fever and about to lapse into delirium, were to say: "Woe to the patient from the delirium! For it is necessary that the delirium should come upon him; but yet, woe to the sick man through whom it is necessary that the delirium come!" For here it is not the necessity of the ^D worst disease that is to be blamed, but he who provided the causes. The Lord did not say, "Woe to men," but "Woe to the world": for Scripture is accustomed to call the life which is led in sins "the world," just as also those who love it, as being vile and earth-creeping. For which reason the Lord says to His disciples: "You are not of the world." For although they also were of the number of those living in this world, yet because they were not in sins, they were not of this world. And if…

we all have angels, ^A but those of sinners are as it were ashamed because of our lack of boldness, they themselves do not have the boldness to behold the face of God, and perhaps to intercede for us; but those of the humble, these behold the divine face, because they have boldness. And why do I say, he says, that such persons have angels? It is for this reason that I came, that I might save that which is lost, and that I might make my own those whom by most people are considered as nothing.

12-14. Quid vobis videtur? Si fuerint alicui homini centum oves, et erraverit una ex eis; nonne relictis nonagintanovem in montibus, vadit et quærit eam quæ erraverat? Et si contigerit ut inveniat eam, amen dico vobis, gaudet super ea magis, quam super nonaginta novem quæ non erraverant. Sic non est voluntas coram Patre vestro qui in cœlis est, ut pereat unus de pusillis istis. ^B To what man did there belong a hundred sheep? To Christ. For every rational creature, both angels and men, are the hundred sheep; of whom Christ is the shepherd, not a sheep. For He is not a creature, but the Son of God. He, therefore, left the ninety-nine in heaven; but having taken the form of a servant, He came to seek the one sheep, which is human nature. And He rejoices over it more than over the steadfastness of the angels. This suggests in summary that God takes care for the conversion of sinners, and rejoices over them more than over those who possess virtue firmly.

15-17. Si autem peccaverit in te frater tuus, vade et argue illum inter te et illum solum. Si te audierit, lucratus es fratrem tuum. Si autem non audierit, assume tecum adhuc unum vel duos: ut in ore duorum vel trium testium stet omne verbum. Quod si non audierit illos, die Ecclesiæ. Sin Ecclesiam quoque non audierit, sit tibi velut ethnicus et publicanus. He had spoken at great length against those who give scandal; now he corrects also those who are scandalized. ^C For in order that you who are scandalized may not fall entirely, since He said that the one who gives scandal will have "woe," He says: I desire you who are scandalized, that is, who are harmed, to argue those who inflict injury upon you and harm you, if they be Christians. See for you yourselves what He says: "If your brother sins against you," that is, a Christian. For if an unbeliever wrongs you, then give up even those things which are yours. If it is a brother, argue him. For He did not say, "Insult," but, "Argue." If he hears you, that is, if he condemns himself. For He desires the sinning ^D to be argued first in private, so that they may not become more shameless by being argued before many. But if, even when argued before two or three witnesses, he is not put to shame, then make the transgression public before the leaders of the Church. For since he did not heed the two or three, although the law says that "in the mouth of two or three witnesses let every word stand," that is, be confirmed, let him then be disciplined by the Church; but if he does not heed even her, then let him be rejected, so that he may not make others participants in his own malice. He likens such brothers to tax-collectors. For the tax-collector is infamous on account of his money.

^A Yet is this the only punishment for one who causes injury? Not at all. But hear what follows.

VERS. 18. "Amen I say to you, whatsoever you shall bind upon earth, shall be bound in heaven: and whatsoever you shall loose upon earth, shall be loosed also in heaven." If you, he says, you who have been injured, hold the one who injured you as a tax-collector and a gentile, he will be such also in heaven. But if you loose him, that is, if you forgive him, he will be forgiven also in heaven; for not only those things which the priests loose are loosed, but whatsoever things we also, having been injured, either bind or loose, those things likewise shall be bound or loosed.

VERS. 19, 20. "Again, amen I say to you, that if two of you shall consent upon earth, concerning any thing whatsoever they shall ask, it shall be done for them by my Father who is in heaven: for where there are two or three gathered together in my name, there am I in the midst of them." By these words He gathers us into charity. For since He forbade us from offending one another, and from harming and being harmed, He now speaks also of mutual concord. Now they are called concordant, not those who agree on evil, but those who agree on good. For see what He said: "If two of you," that is, of the believers and those endowed with virtue; for Annas and Caiaphas also conspired, but towards evil. ^B And for this reason, we often pray and do not receive, because we lack mutual concord. He did not say, however, "I will be" (for He does not delay or hesitate), but "I am," which is to say, I am already found there. You may also understand that when the spirit and the flesh conspire, and the flesh does not lust against the spirit, then the Lord is in the midst. The three powers of the soul also conspire: the rational, the irascible, and the concupiscible. But also the Old and the New Laws conspire, and Christ is found in the midst of them, being preached by both.

VERS. 21, 22. "Then came Peter unto him and said: Lord, how often shall my brother offend against me, and I forgive him? Till seven times? Jesus saith to him: I say not to thee, till seven times; but till seventy times seven times." This is what Peter asks: How often, if he sins, and then comes and asks for forgiveness being led by repentance, shall I forgive him? He added, "If he shall sin against me." For if he shall sin against God, I, who am a layman and a private person, cannot forgive him, unless perhaps I am a priest holding the order of God; ^D but if he shall sin against me, and then I shall forgive him, he shall be loosed, even if I am a private person and not a priest. But the fact that He said "seventy times seven" does not restrict forgiveness to a number. For it is absurd to sit and count until you have four hundred and ninety (for seventy times seven makes this many); rather, He signifies an infinite number: as if to say, As often as anyone shall have lapsed and shall perform penance, forgive him.

COMMENTARY ON THE GOSPEL ACCORDING TO MATTHEW — CHAP. XVIII

^A it for him. For He speaks of this also through the following parable, that it behooves us to be compassionate.

* “Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.” The meaning of the parable teaches us to grant forgiveness for the transgressions committed against us by our fellow servants, and especially if, needing forgiveness, they fall before us. To explain the parable in detail would be for him alone who has the mind of Christ, yet we shall attempt it as well. “Kingdom” is the Word of God; and it is not the kingdom of some small things, but of the heavens. He is then likened to a man that is a king, having become incarnate for our sake and having been made in the likeness of men; and He takes account with His servants, judging as one who is good. For He does not punish without judgment; for that would be cruelty.

^B * “And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.” We are debtors of ten thousand talents, as we are benefited daily, yet we pay back nothing good to God. Debtors of ten thousand talents are also those who have received the stewardship of the people—for each man is [as] a talent, according to Him who says, “Man is a great thing”—and then do not use their authority well. Now, the selling of the debtor with his wife and his children denotes alienation from God. For he who is sold becomes the servant of another lord. ^C Might the wife be the flesh, as being the spouse of the soul? And the children, the deeds which are wrought evilly by the soul and the body? He commands, therefore, the flesh to be given to Satan for destruction, that is, to be handed over to diseases or to the affliction of a demon. And the children also—I mean the energies of evils—to be afflicted. For instance, if there is someone's hand that steals, God withers it, or constricts it through some demon. Behold, then, the wife is the flesh, and the children—that is, the energy of evil—have been delivered to affliction, that the spirit might be saved; for that man will no longer be able to cooperate in theft.

* “The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.” ^D Behold the power of repentance, and the philanthropy of the Lord. For repentance made the servant fall away from his malice; for he who stands firmly in malice is not worthy of pardon. But the philanthropy of God forgave the debt entirely, even though the servant was not seeking a total release, but a delay. Learn, therefore, that God gives even more than we ask. Since such is His philanthropy, that even that which seemed harsh—His ordering him to be sold—He did not say out of hardness, but that He might strike terror into the servant and persuade him to turn to supplication and entreaty.

* “But that servant went out, and found one of his

one of his fellow servants, who owed him a hundred denarii: and having laid hands on him, he grabbed him by the throat, saying, Pay what thou owest. And his fellow servant, falling at his feet, besought him, saying, Have patience with me, and I will pay thee all. But he would not: but went away and cast him into prison, until he should pay the debt. ^A Having gone out, he who had obtained pardon thus throttles his fellow servant; for no one who remains in God is devoid of compassion, but only he who has departed from God and is alien to Him. And so great was his inhumanity that, although ten thousand talents had been remitted to him, he would not remit—nor even grant a postponement for counting out—the far lesser sum, namely one hundred denarii, even though the fellow servant used the same words that he himself had said to the master, calling to his mind the master’s mercy, for he said: Have patience with me, and I will pay thee all.

Vers. 31. “But when his fellow servants saw what was done, they were very sorry: and came and told unto their lord all that was done.” These fellow servants appear to be angels, haters of evil and lovers of what is good, not that they speak these things to the Lord as if He were ignorant, but so that you may learn that the angels are our guardians and that they are indignant at those who are inhuman and unmerciful.

Vers. 32-34. “Then his lord called him, and said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.” ^B The Master enters into judgment with the servant because of His loving-kindness, in order to show that it is not He Himself, but the servant’s cruelty and ingratitude, that renders the gift void. And to what tormentors does He deliver him? To avenging powers, perhaps, so that he might be punished eternally. For the phrase “till he should pay all that was due” means this: that he is to be punished until he pays; but since he will never pay what he owes—that is, the punishment that is due and deserved—he will therefore be punished forever.

Vers. 35. “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” He did not say, “Your Father,” but “My Father”; for such men as these are unworthy to have God as their Father. ^C He wills that forgiveness be from the heart, and not from the lips alone. Consider, then, how great an evil is the desire for vengeance, since it overturns even the gift of God; for although the gifts of God are such that He does not repent of them, yet by this means they are overturned and made void.

CAPUT XIX.

Concerning those who inquire whether it is lawful to put away one’s wife. Concerning the rich man who asked Jesus.

Vers. 1, 2. “And it came to pass that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judæa beyond Jordan; and great multitudes followed him; and he healed them there.” ^D He again travels to Judæa, so that those who do not believe may not have an excuse

^A that he did not frequent them more often, but rather the Galileans. Again, therefore, after the teaching and the completion of the discourses, miracles follow. For it behooves us both to teach and to act; but those foolish Pharisees, having seen the miracles, when they ought to have believed, instead test him. For hear:

“And the Pharisees came unto him tempting him, and saying, Is it lawful for a man to put away his wife for every cause?” And he answering said unto them, Have ye not read, that he which made them at the beginning made them male and female? And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. ^B O, the folly! They thought to gag Christ with these questions; for if he were to say that it is lawful to put away one’s wife for every cause, they would be able to say to him: “How then did you say, ‘Let no man put away his wife, save for the cause of adultery’?” But if he were to say that it is not lawful to put away one’s wife, they would accuse him of setting himself up as an opponent to Moses. For he commanded that she who is hated should be put away, even without a reasonable cause. What then does Christ do? He shows that monogamy is the work and legislation of Him who fashioned us from the beginning. For from the beginning, he says, God joined one to one; so that it is not fitting for one man to be joined to many women, nor for one woman to many men; but as they were joined from the beginning, so they should remain, not tearing apart their dwelling together for irrational reasons. ^C He did not say, “I created male and female,” so as not to provoke them, but said it indefinitely, “He who made.” And thus, he says, the good of matrimony was of such great concern to God that he permitted even parents to be left, and men to cleave to their wives. But how is it that in Genesis it is written that Adam said, “For this cause shall a man leave his father and mother,” and here Christ says that God said, “For this cause shall he leave,” and so forth? We say, therefore, that even what Adam said, he said from God; so that the word of Adam is the word of God. Since, therefore, they have become one flesh, cleaving together both on account of the union and the natural affection, just as it is wicked to sever one's own flesh, so it is to sever those who are married. He did not say, “Let not Moses put asunder,” so as not to disturb them, but simply “man,” showing how great a difference there is between God who joins and man who dissolves. ^D

“They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put

away his wife, except it be for fornication, and shall marry another, committeth adultery. And whoso marrieth her which is put away doth commit adultery. ^B When the Pharisees saw that the Lord had confuted them, they were compelled at last to bring Moses into the midst, contradicting Christ, and they say, How then did Moses command to give a writing of divorcement, and to put her away? The Lord, therefore, turning the whole weight of the accusation upon their own heads, makes defense for Moses and says: Moses did not ordain this as contrary to God, but he legislated this on account of your hardness of heart; so that, desiring to be with others due to incontinence, you might not kill your former wives. For being inhuman, you would have murdered your wives if you had been compelled to keep them; but now he commanded a bill of divorcement to be given to those who were hated by their husbands. But I say unto you, He saith, that it is good to cast out a wife who has committed fornication, as an adulteress; but if any one cast out her who has not committed fornication, he becomes the cause of adultery for her. Understand also this, that he who is joined to the Lord is one spirit, and the union of the faithful with Christ is a marriage. For we have all become one body with Him, and are members in part of Christ. Well, therefore, can no one separate such a union, according to the word of Paul, saying, Who shall separate us from the love of Christ? What therefore God hath joined together, neither man, nor any other creature, nor angels, nor principalities, nor powers (as Paul says), can separate.

VERS. 10. *His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.* The disciples are troubled, and they say: If for this reason they are joined, that they may be one and remain undivided throughout their whole life, so that even if the woman be otherwise wicked, it is not lawful to cast her out, it is not expedient to contract matrimony; it would be lighter not to contract matrimony, but to fight and wrestle against natural desires, than to endure a wicked woman. For he calls the condition of a man with his woman a perpetual and inseparable union. Some, however, also understand it thus: If the case of the man be so, that is, if the husband is to have reproof and blame for casting out his wife illegally, it is not expedient to marry. ^C VERS. 11. *But he said unto them, All men cannot receive this saying, save they to whom it is given.* After the apostles said that it is better not to come to the marriage, the Lord says that the state of virginity is great, but that it is not achieved by all, but only by those to whom God co-operates. For "it is given" here is placed in the sense of "to whom God co-operates." And it is given to those who ask; for, "Ask," He says, "and it shall be given you. For every one that asketh receiveth." ^D

VERS. 12. *For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made

eunuchs by men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it." ^A It is, he says, the work of a few, this virtue of virginity. For there are some eunuchs from their mother's womb—that is, there are some who, from their natural constitution, are unmoved toward carnal unions, and who are chaste without any merit. There are also those who are made eunuchs by men. But those who make themselves eunuchs for the kingdom of heaven's sake are not those who castrate themselves (for this is a cursed thing), but those who practice self-control. Understand it, however, in this way: a eunuch by nature is he who, due to his natural complexion, is not moved toward sexual sensations. One is made a eunuch by men who, through human instruction, cuts off the fire of carnal desire. He makes himself a eunuch who, being taught not by another but by himself, and having inclined himself spontaneously toward chastity; this man is therefore the best, who has been led to the kingdom of heaven not by another, but by himself. Wishing, therefore, that we perform virtue voluntarily, he says: "He that is able to receive it, let him receive it." For he does not compel virginity, nor does he abolish marriage, but he proposes virginity.

VERS. 13, 14. "Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven." Mothers were bringing their children so that they might be blessed through the touch of his hands. ^B And they approached in an disorderly and tumultuous manner, and for this reason the disciples forbade them, at the same time also imagining that the dignity of the teacher would be diminished if infants were offered to him. Christ, therefore, showing that he prefers those who are far from pride, says: "Suffer little children; for of such is the kingdom of heaven." He did not say, "of these," but "of such"—that is, of those who possess simplicity, of the innocent, of those free from malice. Even today, if some should come to a doctor asking childish questions, let him not forbid them, but receive them.

VERS. 15-17. "And he laid his hands on them, and departed thence. And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? There is none good but one, that is, God." ^C This one did not come to test him, but as one desiring to learn, and thirsting for eternal life. He approached Christ, however, as a mere man, and for this reason the Lord says: "Why callest thou me good? There is none good but one, that is, God"—that is, if you call me good as one of the teachers, you speak incorrectly; for no man is properly good: partly because we are changeable, turning from good to evil, and partly because, when compared to the goodness of God, human goodness is considered wickedness.

^D VERS. 17-19. "But if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness; Honour thy father and thy mother."

^A The Lord sends the one who asked Him to the legal commandments, so that the Jews might not have reason to say that He despises the Law. What then?

Ver. 20. *And the young man saith unto him, All these things have I kept from my youth up: what lack I yet?* Some denounce this man as boastful and arrogant. For how, they ask, had he succeeded in loving his neighbor, if he was a rich man? For no one who loves his neighbor as himself is richer than his neighbor; yet every man is a neighbor. Others understand it thus: "Suppose," he says, "that I have kept all these things; what is still lacking to me?"

Ver. 21, 22. *Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions.* "Whatever good works you have said you have performed," He says, "you have performed them in the Jewish manner. But if you wish to be perfect—that is, to be My disciple and a Christian—go, sell what you have, and give it all away immediately, retaining nothing, so that you may perform almsgiving without ceasing." For He did not say, "Give by degrees to the poor," but said, "Give it all at once, and be stripped." Then, because there are some who are merciful but nonetheless lead a life full of all wickedness, He adds, *And come, follow me*, that is, and have every other virtue as well. ^B The young man, however, was grieved; for he did desire it, and the soil of his heart was deep and fertile, but the thorns of riches were choking it. *For he had*, it says, *great possessions.* For he who has little is not held by them in the same way; for in the case of many riches, the bond is more tyrannical. Furthermore, because Christ was speaking to a rich man, He said, *Thou shalt have treasure in heaven*, for he was a lover of riches.

Ver. 23, 24. *Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.* As long as a rich man possesses superfluities while others lack even the necessities, he does not enter into the kingdom of heaven. ^C But once he has shaken off everything, then he is no longer rich, and subsequently he will enter. For it is impossible for one who has many things to enter, just as it is impossible for a camel to pass through the eye of a needle. Observe, moreover, how what He previously called "difficult," He here calls "impossible." Some, however, say that the camel does not signify the animal, but a certain thick rope, which sailors use to cast their anchors.

Ver. 25, 26. *When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.* The disciples, being compassionate, do not ask for themselves (for they were poor), but for all men. The Lord, therefore, teaches that salvation is not to be measured by human weakness, ^D but by the power of God.

^A For if someone begins not to be avaricious, he will progress so as to drain away even the superfluous, and after this, he will advance to empty out even the necessary, and thus he will be prospered by the assistance of God.

^B Vᴇʀs. 27. *Then Peter answering said to Him: Behold we have left all things, and have followed thee: what therefore shall we have?* Although Peter may seem not to have left great things, being a poor man, yet know that in reality he also left much. For we men are held by a great affection even for little things; but Peter left all worldly pleasure, and carnal affection toward his parents. For these passions campaign not only against the rich, but also against the poor. What therefore does the Lord [say]?

Vᴇʀs. 28. *Jesus said to them: Amen I say to you, that you, who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats, judging the twelve tribes of Israel.* Will they sit? By no means; but by the "seat" He indicated an excellent honor. Will Judas also sit? He will not. For He said, "who have followed me," that is, those who [follow] until the end; but that man did not [follow] until the end. Or otherwise: God often promises good things to certain persons who are worthy; but when they have fallen away and have become unworthy, He takes them away. Similarly [He acts] in severe things: He often threatens and does not bring them to pass, if we are converted. By "regeneration" understand the resurrection.

Vᴇʀs. 29. *And every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an hundredfold, and shall possess life everlasting.* That no one might suspect that what was said applies only to the disciples, He extends the promise to all who do the like. For they shall have, instead of carnal relatives, familiarity and brotherhood with God; instead of lands, paradise; and instead of houses of stone, the Jerusalem above; instead of a mother, the elder women who are in the Church; instead of a father, the presbyters; instead of a wife, all faithful women—not in marriage, heaven forbid!—but in a spiritual disposition and relationship and in the merciful care for them. ^C But the Lord does not command one to be separated simply from one’s family, but [only] when they hinder one toward piety. Just as He commands one to despise soul and body, not so that we kill ourselves. See also that, being good, God not only gives these things, but also adds life eternal. Take care, therefore, that you also sell your faculties, and give to the poor. Now [your] faculties are: for the irascible, anger; for the adulterer, the desire to commit adultery; for the greedy man, the desire for vengeance.

*Ex collatione codd. Venet. S. Marci.* ^D Since Mark also says that they will receive much more in this age, this is to be understood of spiritual gifts, which greatly exceed earthly things, and which are as it were the pledges of future good things, and those who receive them are in the greatest honor; for almost all men flock to the saints, that through them they may obtain divine grace. Take care, therefore, that you also sell, etc.

^A your possessions, and give to the poor. Possessions, indeed, are: for the irascible, anger; for the adulterer, the adulterous disposition; for the one who harbors a grudge, rancor. Sell these, therefore, and give them to the poor—to the demons, who are deprived of every good. Turn your passions over to the authors of the passions—that is, to the demons—and then you shall have a treasure, that is, Christ, in your heaven, which is to say, in your own exalted mind. For he who has become like the heavenly One possesses heaven within himself.

VERS. 30. *And many that are first shall be last, and the last first.* By this he intimates the Jews and the Gentiles. For those who were first have become last, and we Gentiles, who were last, have been established as first; and so that you may clearly learn what is being said, he attaches the following parable.

CHAPTER XX. Concerning the day-laborers; concerning the sons of Zebedee; concerning the two blind men.

VERS. 1-7. *For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire laborers into his vineyard. And having agreed with the laborers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the marketplace, and said unto them: Go ye also into the vineyard, and whatsoever is right, I will give you. And they went their way. And again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and said unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.* ^B Christ is the kingdom of heaven, who is likened to a man according to the human form he took. He is the householder, as he is the Master of the house—that is, the Church. Christ, therefore, went out from the bosom of the Father and hires laborers into his vineyard, that is, the Scriptures or the commandments. Or, he hires each person to work the vineyard, that is, his own soul. He hires one at the first light, that is, in childhood; another at the third hour, that is, in adolescence; others again at the sixth and ninth, when one has reached twenty-five or thirty years, and simply in the prime of life; and finally about the eleventh, the elderly. For many even in old age have believed. Or, in another way, the "day" is called the present age, for in it we labor as in the day. The Lord called at the first hour those around Enoch and Noah; at the third, those around Abraham; at the sixth, those around Moses; at the ninth, the prophets; but at the eleventh, that is, at the end of the ages, the Gentiles, who were idle of every good work, for no one had hired them, nor had any prophet been sent to the nations. ^C

VERS. 8-16. *So when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. And when they came that were about

come at the eleventh hour, received each a denarius. But the first ones who came thought that they would receive more. And they too received each a denarius. ^A And when they had received it, they murmured against the master of the house, saying, "These last ones have worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat!" But he answered one of them and said, "Friend, I do no wrong to you. Did you not agree with me for a denarius? Take what is yours, and go. I wish to give to this last one as also to you. Is it not lawful for me to do what I wish with my own possessions? Or is your eye evil because I am good?" Thus the last will be first, and the first will be last. For many are called, but few are chosen.

Evening is the consummation; at the end of the day, therefore, and at the consummation, all receive their denarius, which is the grace of the Holy Spirit, transforming man into His own image and making him a partaker of the divine nature. ^B Those who lived before the coming of Christ labored more, because death had not yet been abolished at that time, nor had the devil been crushed, but sin was still living. We, however, justified by the grace of Christ through baptism, receive the power to overcome our adversary, who has already been cast down and slain by Christ. But according to the former interpretation, those who believed when young have a greater labor than those who approached the faith in old age. For the young man bears the weight of anger and the heat of concupiscence, struggling against the passions; the old man, however, is in tranquility. But nevertheless, all are granted one gift, the Holy Spirit. The parable therefore teaches us that even in old age it is permitted to repent and to attain the kingdom of heaven; for this is the eleventh hour. Will the saints be envious of those who receive equal things? Far from it; rather, it is shown here that such and so great are the good things which are given to the righteous that they could even stir up envy.

VERS. 18-21.

^A

Verse 22. "But Jesus answering said: You know not what you ask. Can you drink the cup that I am about to drink, or be baptized with the baptism with which I am baptized? They say to Him: We can." Passing over their mother, He speaks to the sons, that He might show that He was not unaware that they had put the mother forward, and He says to them: "You know not what you ask." How great this is, and how it strikes even the angelic powers! Then, leading them away from such thoughts, He exhorts them rather to dangers. He questions them, not because He does not know, but so that He might compel them to reveal the wound through an answer, and so that they might strive to fulfill their promise. For this is what He says: Since no one can become a partaker of My kingdom unless he also becomes a partaker of My passions, tell me, can you suffer similar things? For by "cup" He means martyrdom and His own death; at once showing that it is light, just as drinking a cup is, and that we ought to set about it as easily as if we were to drink a cup; and declaring that He Himself approaches death with sweetness. For just as one who drinks a cup immediately falls asleep, feeling heavy, so too he who drinks the cup of martyrdom is carried into the sleep of death. He also calls His death a "baptism," as being a cleansing for us all; but they promised, not knowing what they said, but looking only at what they desired, they promised everything easily. ^B

Verse 23. "He says to them: My cup indeed you shall drink, and with the baptism with which I am baptized you shall be baptized: but to sit on My right and left, is not Mine to give, but to them for whom it is prepared by My Father." I know, indeed, that you will bear witness, and these things will come to pass entirely. For Herod killed James, and Trajan condemned John when he witnessed to the word of truth. But the "to sit" is not Mine to give, but to those for whom it is prepared; he means, if anyone is found with the testimony of truth, and endowed with every other virtue, he shall receive the gift. For it is prepared for him who has labored, just as crowns are prepared for those who contend. ^C Just as when a race is set as a contest, and the king is the arbiter of the contest, if someone who had not competed at all were to come forward and say: "Give me the crown, O arbiter of the contest, though I have not competed," he could certainly answer him: "It is not Mine to give the crown by favor, but to those for whom it is prepared, that is, to those who have run and won." Thus then, in this place also, Christ says that He cannot give the seat at His right hand by favor; for it belongs to others, those who have labored, and for them it is prepared. You will ask, therefore, consequently, whether any are to sit there? But you shall learn that no one is to sit there. For this belongs to the divine nature alone. For to which of the angels did He say: "Sit at My right hand?" But the Lord said this according to their opinion; for they were seeking this seat, not understanding that to sit upon twelve *thrones* is to be glorified on account of virtue. ^D

Verses 26-28. "And when the ten heard it, they were indignant at the two brothers. But Jesus called them to Him, and said: You know that the princes of the Gentiles lord it over them, and the great exercise authority over them. It shall not be so among you..."

^A Not so shall it be among you, but whoever desires to become great among you shall be your minister, and whoever desires to be first among you shall be your servant; just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many." When the ten saw the two rebuked by Christ, then they too were indignant, and showed that they were moved over the honor of the others. For they were still imperfect; for the ones were rising up against the ten, and the others were envying the two. Since, therefore, the ten were troubled upon hearing this, He calls them to Him, soothing them by the calling before the words. For the sons of Zebedee, having been separated from the others, were talking with Him; He speaks therefore to all in common. For knowing that the ambition for primacy ^B is tyrannical and has need of a more severe blow, He strikes deeper at them, casting them into the portion of the Gentiles and the unbelievers, if they should wish to be ambitious. And thus He turns them, saying: "The other men, because they rule, are made glorious; and to love primacy is a passion of the Gentiles; but my disciples are honored from humility; so that even he who wishes to be greater ought to minister to those who are lower, which is the mark of supreme humility. And I show this in Myself, who, being Ruler and King of those in the heavens, humbled Myself, to minister to you for salvation; and to such an extent will I be a servant to you, that I will even give My soul as a ransom for many," that is, for all: for all are many.

^C Verses 29-34. "And as they were going out from Jericho, a great crowd followed Him. And behold, two blind men sitting by the way, hearing that Jesus was passing by, cried out saying, 'Have mercy on us, Lord, Son of David.' But the crowd rebuked them that they should be silent. But they cried out more, saying, 'Have mercy on us, Lord, Son of David.' And Jesus stopped and called them, and said, 'What do you want Me to do for you?' They say to Him, 'Lord, that our eyes may be opened.' And Jesus, being moved with compassion, touched their eyes, and immediately their eyes received sight, and they followed Him."

From the report, the blind men, having recognized the Lord, seized the opportunity, having heard that He was passing by the way; and believing that Jesus, who is of the seed of David according to the flesh, was powerful enough to heal them, and being ^D exceedingly fervent concerning the faith, not even being silenced when rebuked, but crying out even more. Whence He does not even ask them if they have faith, but what they want, so that no one might think that He gives other things to those who want others. He shows, therefore, that they were not crying out for the sake of receiving money, but to be healed. He heals by touching, so that we may learn that every member of His holy flesh was life-giving and a member of God. But if Luke and Mark say there was one blind man, this does not clash with these; for they made mention of the more prominent one. Or alternatively, Luke says that before He came...

in Jericho, healed a blind man; but Mark, after he had gone out of Jericho. Matthew, however, a lover of brevity, has embraced both at once. Understand, however, by the blind men, those from the Gentiles, who were healed by the wayside. For Christ did not come primarily for the Gentiles, but for the Israelites. But just as the blind men learned about Jesus by hearing, so also did the Gentiles by hearing of faith. Now those who command the blind to be silent, that they might not by crying out invoke the name of Jesus, are the persecuting tyrants who attempt to stop the mouth of the Church: but she confesses the name of Christ all the more: therefore she is healed, and sees the light of truth more clearly, and follows Christ, imitating his life.

CAPUT XXI. Of the ass and the colt. Of the lame and the blind. Of the withered fig tree. Of the chief priests and elders questioning the Lord Jesus. Parabola of the two sons. Parabola of the vineyard.

VERS. 1–5. «And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, saying unto them: Go into the village that is over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying: Tell ye the daughter of Sion, Behold, thy King cometh unto thee meek, and sitting upon an ass, and a colt the foal of an ass.» He sat upon the ass, with no other purpose ^C than that the prophecy might be fulfilled, and that he might show you how one ought to be carried humbly; for he was not borne upon a horse, but upon a lowly small ass. He fulfills the prophecy therefore both according to history and according to anagoge. For according to history, he sat upon the visible ass: and according to anagoge also, because he also sat upon the colt, the new and untamed, unsubmissive people. Both the ass and the colt were bound with the chains of their own sins. Two were sent to loose them; Paul indeed to the Gentiles, and Peter to the circumcision, that is, to the Jews. And even to this day, two loose us from our sins: the Apostle and the Gospel. Moreover, Christ comes meek. For he did not come to judge the world in his first advent, but to save it. And while other kings of the Jews were rapacious and unjust, Christ is a meek king.

VERS. 6, 7. «And the disciples went, and did as Jesus commanded them, and brought the ass, and the colt, and put on them their clothes. ^D According to history, to the vine, according to that which is said: Binding his foal unto the vine, and his ass’s colt unto the choice vine (Gen. XLIX, 11): but according to the anagogical sense, [bound] with the chains of their own sins. Two, however, were sent, etc.

^A and placed Him upon them. Luke and Mark speak only of the beast of burden, but Matthew [speaks of] the ass and the colt, and they are not saying contradictory things, for the mother followed the colt as it was being led. They placed Him upon them, not upon the two beasts of burden, but upon their garments; for He sat first upon the ass, then upon the colt. This is because He first rested in the Synagogue of the Jews, and then in the Gentile people.

^B “A very great multitude spread their garments in the way; and others cut down branches from the trees, and strewed them in the way: and the multitudes that went before and that followed, cried, saying, Hosanna to the son of David: Blessed is He that cometh in the name of the Lord; Hosanna in the highest.” According to the history, the spreading of garments and the cutting of branches signifies much honor, proving it to be a solemnity; but according to the anagoge, understand that only after the apostles had laid their garments—that is, their virtues—upon them, did the Lord sit upon them. For if our soul is not adorned with apostolic virtues, the Lord does not ride upon it. The ones going before are the prophets who were before the incarnation of Christ; the ones following are the martyrs and teachers who spread their garments for Christ—that is, they subject their flesh to the spirit; for the garment and covering of the soul is the body. They spread them therefore in the way, that is, in Christ. ^C “For I am the way,” He says (John XIV, 6). For if anyone does not spread his flesh—that is, humble it—in the way, that is, while remaining in Christ and not being a heretic, the Lord will not sit upon him. Regarding “Hosanna,” some say that it signifies a hymn or a psalm, but others, which is more accurate, say it means: “Save, I beseech thee.” The Lord is called “coming” because He was expected by the Hebrews to arrive; for thus also John says, “Art thou He that is coming?” (Matt. XI, 3)—that is, he who is expected to appear. And the “coming one” is spoken of in another way, in that His second coming is expected daily. We therefore ought all to expect the consummation of the world and the coming of Christ, and to be prepared.

^D “And when He was entered into Jerusalem, all the city was moved, saying, Who is this? And the multitudes said, This is Jesus the prophet from Nazareth of Galilee.” The multitudes, being simple and guileless, neither envied Christ, nor, on the other hand, had they the proper opinion concerning Him. Therefore, even now, they call Him a prophet. But perhaps, since they use the article, mentioning “the prophet,” it may be understood that this is that expected prophet of whom Moses spoke, saying, “The Lord will raise up a prophet unto you” (Deut. XVIII, 18). For they did not say, “This is a prophet,” but, “the prophet,” that is, that expected one.

“And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and the tables of the moneychangers, and the seats of them that sold”

^A doves, and said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. As the Master of the house, which is the temple, He cast out those who sold, showing that the things of the Father are also His. And He did this, at once caring for the decorum of the sanctuary, and at the same time signifying the translation of the sacrifices; for by casting out the oxen and the doves, He prefigured that there was no longer need for animal sacrifices or slaughters, but for prayer. For "My house," He says, "is a house of prayer, but ye have made it a den of thieves"; for in the dens of thieves there occur slaughters and blood-sheddings. Or, perhaps, He called the temple a den of thieves because of the merchants buying and selling; for greed and the desire for gain are the disease of thieves. Now, the moneychangers are those whom we call bankers; for "collybus" is a species of base coin, just as we perhaps have our obols or silver pieces. They also sell doves who sell the ecclesiastical offices in the Churches; for they sell the grace of the Spirit, which is the dove. Whence they are cast out from the heavenly and lower temple; for they are unworthy to exercise the priesthood. But see that thou also, lest perhaps thou make the temple of God—that is, thy own mind—a den of thieves, that is, of ^B demons. It will become a den if we have thoughts friendly to carnal things, selling and buying and greedy for gain, gathering together even those very "collybi," or base coins; and if we sell and buy doves—that is, if there be any spiritual doctrine or honest thought of this kind within us—we have made ourselves a den of thieves.

VERSE 14. *And the blind and the lame came to him in the temple; and he healed them.* By the infirm whom He healed, He shows that He is God, and that He does well, casting the unworthy out of His house with authority. This is also declared: that upon the casting out of the Jews, who were addicted to the law and to the slaughtering of animals, the blind and the lame from the nations were brought in and healed by Him.

VERS. 15, 16. *And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David, they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?* When the Pharisees saw the children offering to Christ the hymn of David, which the prophet seems to have offered ^C to God, they are cut to the heart with envy, and reproach Him for permitting things that are owed to God alone to be said of Himself. But He, the more approving, says, “Yea.” So far, He says, am I from stopping the mouths of those saying these things to Me, that I even bring forward the Prophet as a witness and show you to be either ignorant or envious. For have ye not read that "Out of the mouth of babes and sucklings thou hast perfected praise"? He "perfected" signifies ^D

^A that He showed forth praise as mature and complete, even if they seemed imperfect and lowly by reason of their age. For they themselves were not saying what they were saying, but only lending their mouths to the Spirit, and they were His instruments. For this reason He says, "Out of the mouth of babes," hinting that the words did not proceed from their own minds, but that their mouths alone were moved by divine grace. By this it was also signified that He would be praised even by the nations, which were simple and foolish. This also served as a consolation to the apostles, that a word would be given ^B even to them, even if they were simple. And if you, too, should become as a babe in wickedness, being innocent, and should suck the spiritual milk, the divine oracles, then you shall be worthy to praise God.

And leaving them, He went out of the city into Bethany, and lodged there.

And in the morning, returning to the city, He hungered; and seeing a fig tree by the way, He came up to it, and found nothing on it but leaves only, and He says to it: Let no fruit grow on thee henceforward forever! And immediately the fig tree withered away; and seeing it, the disciples marveled, saying: How did the fig tree immediately wither? ^C Since the Lord frequently performed miracles for the sake of benefiting all, but had shown forth no punitive miracle, lest some might think that He was unable to punish, He shows here this power of His also, not misusing it upon men, but upon a tree, as one who is a lover of mankind—just as He had done before with the swine. He withers the tree, therefore, that He might bring men to their senses. And the disciples marvel, as they well might. For this tree was of a more succulent kind, and the miracle is more evident in that it withered quickly. The fig tree signifies also the synagogue of the Jews, having leaves only, that is, the visible letter, and not the fruit of the Spirit. But also every man who has surrendered himself to the sweets of the present life is likened to a fig tree; he who ^D has no spiritual fruit to give to the hungering Jesus, but leaves only—the transitory and fleeting appearance. Such a man, therefore, being cursed, hears: "Go, ye cursed, into the fire." And he also withers; for while he is being roasted in the flame, his tongue withers, just as that of the rich man.

And Jesus answering, said to them: Amen I say to you, if you have faith and do not waver, not only [shall you do what was done to the fig tree, but even if you say to this mountain, Be thou removed and cast into...

^A the sea, it shall be done. And all things whatsoever you ask in prayer, believing, you shall receive. Great is the promise of Christ to the disciples, that they are able to move mountains if we do not waver, that is, if we do not hesitate; for whatsoever we ask without hesitation, trusting in the power of God, we shall receive. Yes, he says, but if I ask for something not beneficial, and I foolishly believe that God will give me this, shall I then receive even that which is not expedient? And how then is God a lover of mankind, if he fulfills my disadvantageous request? Hear then. First, that when you hear of faith, you must understand not a foolish faith, but that which is truly faith; and that prayer which asks for what is beneficial, as the Lord delivered, saying: "Lead us not into temptation, but deliver us from evil," and the other words in that prayer. Furthermore, observe also the word "wavered." For he who is united to God, and is one with him, and not divided or separated, how could he ask for that which is useless? Thus, if we are undivided and not separate from God, then we shall ask for beneficial things and we shall receive them.

^B Vers. 23-27. And when he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, saying: By what authority do you do these things? And who has given you this authority? And Jesus answering said to them: I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things. The baptism of John, whence was it? From heaven or from men? But they thought within themselves, saying: If we say, From heaven, he will say to us: Why then did you not believe him? But if we say, From men, we fear the crowd; for all consider John as a prophet. And answering Jesus they said: We do not know. He said to them also ^C himself: Neither do I tell you by what authority I do these things. The teachers of the Law, being envious of Jesus because he had cast the traders out of the temple, came to him and asked him such things as: Who are you that you cast the traders out of the temple? Do you do this as a priest? But you do not have the priestly dignity. Or do you do this as a king? But you are neither king, nor if you were, would it be permitted for you to do such things; for it is not allowed for kings to do these things in the temple. They asked these things of the Lord so that, if indeed he said: I do these things by my own authority, they would accuse him as a rebel, claiming that he possessed an authority of his own. But if he said: I do these things by Divine authority, they would draw the crowds away from him—the crowds who were praising him as God—demonstrating to the crowds ^D that: Behold, that Jesus is not God, but does these things by the authority of God as a servant. What then does Christ, who is Wisdom itself, do? He catches the wise in their own craftiness, and asks them similar things concerning John, so that if they were to say that the preaching of John was from heaven, they would be proved to be adversaries of God, since they had not accepted it. But if [they said it was] from men

they would be in danger from the crowd, for all considered John to be a prophet. ^A From this the Lord shows that one ought not to answer those who ask with malicious intent. For not even He Himself answered the Jews who asked Him with guile, although there was no difficulty in answering. Meanwhile we learn that to praise oneself, too, is not according to Christ’s teaching; behold, then, the Lord, although able to say by what authority He does these things, did not say it, lest He seem to praise Himself.

Vers. 28-32. “But what do you think? A man had two sons; and he came to the first and said, ‘Son, go work today in my vineyard.’ And he answered and said, ‘I will not.’ But afterward he repented and went. And he came to the second and said likewise; and he answered and said, 'I go, sir,' and did not go. Which of the two did the will of his father?” They say to Him, “The first.” Jesus says to them, “Amen I say to you, that the tax collectors and the harlots go into the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him; but the tax collectors and the harlots believed him. But you, when you saw, did not repent afterward so that you might believe him.” ^B He introduces two classes: one, those who promised from the beginning, such as the Jews were, who said, “All things that God has spoken we will do and we will hear” (Exod. xxiv, 7); another, those who were not immediately persuaded, such as the harlots and tax collectors, and those from the Gentile people who from the beginning did not obey the divine will, but afterward, led by repentance, did obey. See, therefore, the wisdom of Christ. Not immediately from the beginning did He say to them, “The tax collectors and the harlots are better than you,” but He first engaged them, and they confessed that of the two sons, that one was obedient who did the father’s will. Afterward, when they had confessed this, He added that John had come in the way of righteousness, that is, in a blameless life—for you cannot say that John’s life was reprehensible—yet the harlots obeyed him, but you did not; therefore they also go before you, that is, they enter the kingdom of heaven before you. So labor yourselves, that at least after them you yourselves may enter by believing; but if you are unbelieving, you will never enter. Many, moreover, even to this day, promise God and the Father that they will perhaps be monks or priests, but after the promise, they are negligent. ^C Others, however, have not promised monastic or priestly conduct, yet they live as monks or priests; and thus they are the obedient children, who do [the will of the Father] even if they promised nothing.

Vers. 33. “Hear another parable. There was a certain householder who planted a vineyard, and put a hedge around it, and dug a winepress in it, and built a tower, and let it out to tenants, and went into another country.” He brings another parable to them, showing that, ^D although they were deemed worthy of innumerable attentions, they did not become better. For the householder, as a father...

is the Lord, who is called a man ^A because of His philanthropy. The vineyard is the people of the Jews, planted by God in the land of promise; for, "Bringing them in," He says, "plant them in the mountain of your inheritance." The hedge is the Law, not allowing them to mingle with the nations, or the holy angels who guarded Israel. The winepress is the altar. The tower is the temple. The husbandmen are the teachers of the people, the Pharisees and Scribes. The householder, God, went on a journey when He no longer spoke to them in the pillar of cloud; the journey of God is His longsuffering. For God seems both to sleep and to travel abroad, while He is longsuffering and does not demand penalties for sins on the spot.

"When the time of the fruits drew near, He sent His servants to the husbandmen, to receive His fruits. And the husbandmen took His servants; some they beat, others they stoned. Again, He sent other servants, more than the first, and they did to them likewise. Finally, He sent to them His son, saying, 'They will reverence my son.' But the husbandmen, seeing the son, said among themselves, 'This is the heir; come, let us kill him and seize his inheritance.' And taking him, they cast him out of the vineyard and killed him."

The time of the fruits drew near according to the times of the prophets. For the servants sent were the prophets, whom the husbandmen—that is, the false prophets and false teachers of the time—treated with various injuries. Some they beat, as they did Micah (for Zedekiah struck him on the cheek ^B). Others they killed, ^C as they did Zechariah between the temple and the altar. Others they stoned, as they did Zechariah, the son of the high priest Jehoiada. Afterwards, the Son of God was sent, appearing in the flesh. And what He said, "They will reverence my Son," He said not as one ignorant that they would kill Him, but wishing to signify what they ought to have done. For it was fitting, He says, that even if they killed the servants, they should have reverenced the dignity of the Son. But the husbandmen, seeing Him, said, "This is the heir; come, let us kill him." For indeed the Jews who said that this is the Christ, those very men crucified Him. And they cast Him out of the vineyard, for the Lord was killed outside the city. But also, since we said the vineyard is the people, the Pharisees, the wicked husbandmen, killed Him ^D outside the vineyard, that is, outside the judgment of the simple people.

"When therefore the Lord of the vineyard comes, what will He do to those husbandmen? They say to Him, 'He will miserably destroy those wicked men, and will lease His vineyard to other husbandmen, who will render Him the fruits in their seasons.'" When He comes—when? Perhaps at the second coming? This also seems to be meant, but it is better understood thus: The Lord of the vineyard is God the Father, who sent His Son, who was killed by them. When, therefore, He comes—that is, when He looks upon the iniquity which...

the Jews committed, then He will miserably destroy those miserable men, having sent the Roman armies. And His vineyard, that is, the people, He will hand over to other husbandmen, that is, to the apostles and teachers. Understand also by the vineyard the divine Scriptures, in which the letter is like a hedge; the winepress dug out is the depth of the Spirit; the tower is theology, being lofty and most high. These Scriptures, therefore, the evil husbandmen, the Pharisees, possessed at first; but God has handed them over to us, who cultivate them well. For they killed the Lord even outside the vineyard, that is, outside of what the Scriptures said. ^B

VERS. 42-44. "Jesus says to them: Have you never read in the Scriptures: The stone which the builders rejected, the same is become the head of the corner: by the Lord this has been done, and it is wonderful in our eyes? Therefore I say to you that the kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof. And he that shall fall upon this stone, shall be broken: but on whomsoever it shall fall, it will grind him to powder." He calls Himself the stone; and the builders, the teachers of the Jews, who rejected Him as useless, saying, "You are a Samaritan, and have a devil." But He, having risen from the dead, was set as the head of the corner—that is, He became the head of the Church, joining together the Jews and the Gentiles into one faith. ^C For just as the stone making the corner in a building holds together the wall on this side and that, so too Christ has bound all together into one faith. And that corner is wonderful, and has been made by the Lord. For the Church which holds us together and unites us in the faith was made by the Lord, and is worthy of great admiration, because it was built beautifully. And it is wonderful for another reason, because the word of the Lord was confirmed and strengthened by miracles; so too the constitution of the Church is wonderful. The kingdom of God, therefore, was taken from the Jews—that is, the special relationship by which they were God's own—and was given to those who believed. For those who stumble against the stone and are offended in Christ Jesus will indeed be broken in the second coming; but even here they were crushed by Him, that is, they were dispersed everywhere in the earth, as we see now the miserable Jews. "Grind to powder"—this is, He shall so crush them as to disperse them. ^D

VERS. 45, 46. "And when the chief priests and Pharisees had heard his parables, they knew that he spoke of them: and seeking to lay hands on him, they feared the multitudes, because they held him as a prophet." Behold again how the multitude, which is guileless and simple, follows the truth, while the doctors of the law act maliciously. But even to this day the Hebrews seek to lay hands on Jesus, but they do not lay hold of Him, nor do they understand. For they will lay hold of the Antichrist, and they will worship him; but Christ will not be caught, that is, He will not be understood by them.

CHAPTER XXII. On those invited to the wedding. On those questioning regarding the census. On the Sadducees. On the expert in the law. On the questions asked by the Lord.

VERS. 1-7. *And Jesus answering, spoke to them again in parables, saying: The kingdom of heaven is likened to a king, who made a marriage for his son: and he sent his servants to call those that were invited to

the end of the ages; and a feast, because the mystery was revealed in the former ages, ^A although more obscurely. Bulls and fatlings are the Old and the New Testament. For the Old is indicated by the bulls, since it contained the sacrificing of animals; the New, by the fatlings; for we offer loaves now on the altar, which may be more properly called fatlings, as being made from grain. God therefore calls us so that we may eat both the good things of the Old Testament and those of the New. But even when you see someone interpret the divine oracles clearly, know that such a one is offering fatlings and food made from grain; for he who teaches clearly, as it were, feeds and stuffs the simpler ones. You will ask here, how he says: "Call those that were invited": if they had been invited, how were they to be called again? Learn, therefore, that each of us is called from nature to what is good, being called by the Word, the natural teacher. However, God also sends external teachers, so that those who have been called naturally by the Word might also be called from without. The king sent his armies, that is, the Romans, and destroyed the disobedient Jews, and burned their city, Jerusalem, as Josephus, a lover of truth, hints.

^C "Then he says to his servants: The marriage indeed is ready, but the invited were not worthy. Go ye therefore to the exits of the ways, and as many as you shall find, call to the marriages." And those servants going out into the ways, gathered together all as many as they found, bad and good, and the marriage was filled with guests. Since the former servants, those around Moses and the prophets, did not persuade, then he sends other servants, the apostles, who called those from the nations, who were not walking in the true way, but were divided, some here and some there, and were split into many ways and doctrines. Or rather, they were at the "exits of the ways," that is, in much error and inequality. For they were also at variance among themselves, and were not in the ways, but beside the exits, and those are the evil doctrines which they taught. Not all loved equally, but some in one way, others in another. But what if it be better understood thus? The way is the life of each person and their manner of living; the exits from the way are doctrines. The Greeks, then, having evil "ways," that is, blamable lives, went out from that evil way into impious doctrines, having set up base gods as patrons of their vices. The apostles, therefore, going out from Jerusalem to the nations, gathered all, bad and good, that is, those who were filled with all malice, and those who were more moderate, whom ^D he also calls "good" if compared to the others.

"And the king entering in to see the guests, saw there a man not wearing a wedding garment, and he says to him: Friend, how camest thou in hither,

not having a wedding garment? But he was speechless." Then the king said to the ministers: "Bind his hands and feet, take him away, and cast him into the outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen." The entrance into the marriage feast occurs without judgment, for by grace alone we are all called, both the good and the bad; but the life that follows for those who have entered will not be unexamined. Rather, the king will institute a very great inquiry into those who, after entering into the faith, are found in a sordid state. Let us shudder, then, in considering that if a person does not have a pure life, faith alone will profit him nothing; for not only is he cast out of the marriage, but he is also sent into the fire. Who is this man wearing sordid garments? It is he who has not put on bowels of compassion, kindness, and brotherly love. Many, therefore, deceiving themselves with empty hopes, think that they will attain the kingdom of heaven, and they mingle themselves into the choir of those reclining there, thinking great things of themselves. ^B By taking account from that unworthy man, the Lord shows us these two things: first, that He is merciful; and second, that we also must not condemn anyone, even if they sin openly, unless those who have sinned are rebuked. The Lord therefore says to the ministers, the punitive angels: "Bind his hands and feet," that is to say, the active powers of his soul. For in this present age, it is possible to act and to perform something, but in the age to come, all the active powers of the soul are bound, and it is not possible to do any good toward the washing away of sins. The gnashing of teeth, however, is the repentance that then happens foolishly and to no purpose. "For many are called," for God calls many, or rather, everyone; "but few are chosen." For few are those who are saved and worthy to be chosen by God; so that while it is God’s part to call, it is our own part to become chosen or not. He shows, therefore, that this parable was spoken on account of the Jews, who were indeed called but not chosen, because they did not listen. ^C VERSES 15, 16. "Then the Pharisees went and took counsel how they might entangle him in his talk: and they send unto him their disciples with the Herodians." What was taking place was an act of treachery; for this reason Luke also calls such people "spies," as being sent in order to plot against Christ. Now the Herodians were either the soldiers of Herod, or those who supposed Herod to be the Christ. For since, with the failing of the princes of Judah, Herod reigned, they supposed that he was the Christ. The Pharisees therefore come with these men to entangle him. Hear, then, how they speak to him, saying: "Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men. Tell us therefore, what thinkest thou? Is it lawful to give tribute unto Caesar, or not?" ^D But Jesus, knowing their malice, said: "Why tempt ye me, ye hypocrites? Shew me the tribute money." And they brought unto him a penny. And he saith unto them: Whose is this

^A image and inscription? They say unto him, "Caesar's." Then he saith unto them: "Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's." And when they heard ^B these things, they marvelled, and left him, and went their way. Thinking to soften him and puff him up with praises, they flatter him, so that, being puffed up, he might say that one ought not to pay the tribute, and from this they might seize him as a sedition-monger and one unsettling the people against Caesar. For this reason they also bring with them the Herodians, as being the king's men, that they might seize him as a revolutionary. "Thou regardest not the person of any man," say they, which is to say, "Thou sayest nothing for the sake of Pilate or Herod; tell us therefore, ought we to be tributary to men, and to pay them the tax, just as also the didrachma to God, or shall we pay only to God? And not also to Caesar?" This they said, as I have said, that if he should say that it is not fitting to pay to Caesar, they might arrest and kill him, as they did to those around Theudas and Judas, who said that it was not necessary to sacrifice for the name of Caesar. But Jesus, by the fact that Caesar was depicted on the coin, persuades them that we must render unto Caesar the things that are his, that is, those things that bear his image; and that in bodily and external things we must be subject to the king, but in internal and spiritual things, to God. ^C It is also necessary to understand it in such a way that each of us ought to render and cast back unto Caesar—that is, unto the demon, the prince of the things below—the things which are his. As, for example, if you have anger from Caesar, cast it back upon him, be angry against him; for thus you will be able to render unto God the things that are God's. But indeed, since we are twofold, being composed of soul and body, we owe to the body, as to Caesar, food and clothing; and to the more divine part in us, those things which befit it.

^D VERS. 23-28. In that day there came to him the Sadducees, which say that there is no resurrection, and asked him, saying: "Master, Moses said, If any man die, not having children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren, and the first, when he had married a wife, deceased, and, having no seed, left his wife unto his brother; likewise the second also, and the third, unto the seven. And last of all the woman died also. In the resurrection therefore, whose wife shall she be of the seven? For they all had her." Having silenced the Pharisees with the Herodians, the Sadducees again tempt him. The heresy of these men was of this kind: they believed neither in resurrection, nor spirit, nor angel, being disposed in opposition to the Pharisees; therefore, they compose a matter which never occurred. For put the case that two had taken her and were dead, how could it be that the third, shunning the marriage, did not refuse it, warned by the dangers of those who preceded? They invent this, therefore, thinking to cast Christ into a dilemma, so that they may discredit the resurrection; and they take Moses as an advocate for their fiction. They said there were seven brothers, the more to disparage the mystery of the resurrection; and, "Whose of these," they say, "shall she be?"

One might say, "O defiled Sadducees, the woman shall be his who first married her, if we were to grant that in the resurrection there is marriage; for the others are supposititious, and not lawful husbands."

^A VERS. 29-33. *But Jesus answering, said to them: You err, not knowing the Scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. And concerning the resurrection of the dead, have you not read that which was spoken by God, saying: I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living. And when the multitudes heard this, they were in admiration at his doctrine.*

The Savior shows that there will indeed be a resurrection, and not such a carnal one as they think, but one more divine and spiritual. For He says, "Why do you err, not knowing the Scriptures, nor the power of God?" If you knew the Scriptures, you would understand that God is not the God of the dead, but of the living; and if you knew the power of God, you would understand that to God all things are possible, so that He can make men live like the angels. ^B Observe the wisdom of the Lord: they endeavored to subvert the dogma of the resurrection through Moses, and the Lord again persuades them through Moses. "For I am," He says, "the God of Abraham, and Isaac, and Jacob." What He says means this: God is not the God of those who do not exist, but of those who subsist and are; for He did not say, "I was," but, "I am." For although they have died, they live yet by the hope of the resurrection. But you ask, "How then does He say in another place that He is the Lord of both the dead and the living?" Learn therefore that there He calls those dead who have indeed departed this life, but are to live again. But here, the Lord, opposing the heresy of the Sadducees—who taught that the soul is not immortal but is altogether corrupted—says that God is not the God of the dead (that is, of those who, as you think, are utterly destroyed), but of the living—that is, of those who possess an immortal soul ^C and who shall rise again, even though they have died.

VERS. 34-40. *And the Pharisees hearing that he had silenced the Sadducees, came together. And one of them, a doctor of the law, asked him, tempting him: Master, which is the great commandment in the law? Jesus said to him: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment. And the second is like to this: Thou shalt love thy neighbor as thyself. On these two commandments dependeth the whole law, and the prophets.*

The tempter approaches out of immoderate envy; for because they saw the Sadducees confounded, and the Lord praised for His wisdom, they approach, tempting Him to see if He would add anything to the first commandment, as if correcting the law, so that they might find a pretext against Him. But the Lord, exposing their malice—in that they had not come to learn, but being empty of charity, envied and were jealous—shows that charity... ^D

^A excels the commandments. And He teaches that we must not love God in part, but give our whole selves to God. For we discern these three differences in the soul of man: the vegetative, the animal, and the rational. For in that it grows and is nourished, and begets its like, it is likened to plants; in that it feels anger and desire, it is compared to animals; in that it reasons, it is called rational. See, then, that these three things are signified here: ‘You shall love the Lord your God with all your heart’—this is the animal part of man; ‘and with all your soul’—this, the vegetative, for plants have a soul; ‘and with all your mind’—this, the rational. Thus, to have to love God with all one’s soul means to be attentive to Him through all the parts and powers of the soul. ‘This is the first and great commandment,’ ^B training us in piety; ‘and the second is like it,’ stirring us to what is just towards men. For there are two things that lead to destruction: evil doctrines and a corrupted life. Therefore, so that we may not fall into impious doctrines, we must love God; and so that we may not have a corrupted life, we must love our neighbor. For he who loves his neighbor fulfills all the commandments; and he who fulfills the commandments loves God. Thus, these two commandments uphold and sustain one another, and contain all the other commandments. For who, loving God and his neighbor, would steal, or hold a grudge, or commit adultery, or kill, or commit fornication? This lawyer had come from the beginning to tempt Him, but then, improved by the reply of Christ, he was praised, ^C as Mark also says, that Jesus, looking at him, welcomed him and said to him: ‘You are not far from the kingdom of God.’

Verses 41-46. ‘When the Pharisees were gathered together, Jesus asked them, saying: What do you think about the Christ? Whose son is He? They say to Him: David’s. He says to them: How then does David in spirit call Him Lord, saying: The Lord said to my Lord, Sit at my right hand, until I place your enemies as a footstool for your feet? If then David calls Him Lord, how is He his son? And no one was able to answer Him a word, nor did anyone dare from that day on to question Him anymore.’ ^D Since they thought Him to be a mere man, He overturns their opinion, and teaches the truth through the prophecy of David—that He is also Lord—proclaiming His own divinity. For when the Pharisees said that the Christ is the Son of David, that is, a mere man, He says: ‘How then does David call Him Lord?’ And not simply Lord, but ‘in spirit,’ that is, having had Him revealed to him through the grace of the Spirit? By saying this, He does not deny that He is the Son of David, but shows that He is not a mere man, descending from the Davidic seed alone. And the Lord questions regarding this,

* Marc. XII, 34.

^A so that those who either said they did not know might ask and learn, or those who spoke the truth might believe, or those who had nothing to say might be put to shame and withdraw, no longer daring to question Him.

Chapter XXIII. Regarding the misery of the Pharisees.

Verses 1-3. "Then Jesus spoke to the crowds and to His disciples, saying: 'The scribes and the Pharisees have sat upon the chair of Moses: all things therefore whatsoever they shall say to you, observe and do: but do not according to their works: for they say, and do not.'" ^B When He had refuted them and shown that they were incurably ill, He then speaks about them and discourses upon their life and conduct, warning His listeners not to scorn their teachers, even if they be of corrupt life. Furthermore, He shows that He is not an adversary to the Law, but rather wishes for those things which are of the Law to be performed, even if those who teach these things are unworthy. For whatever, He says, the teachers say, think that Moses is saying these things, or rather, God. Are we then to do everything they say, even if they be evil? We say therefore, first, that no teacher would ever dare to exhort someone toward evil. ^C Then, even if we grant that someone might exhort another to an evil life, such a person is not speaking from the chair of Moses, nor from the Law. But the Lord is speaking of those who sit in the chair of Moses, that is, of those who teach the things of the Law. Therefore, one must heed those who teach the divine Law, even if they themselves do not perform it.

Verses 4, 5. "For they bind heavy and insupportable burdens, and lay them on men's shoulders; but with a finger of their own they will not move them. And all their works they do for to be seen of men. They broaden their phylacteries, and magnify the fringes of their garments." ^D The Pharisees used to impose heavy burdens, compelling men to fulfill the commandments of the Law, though they were trivial and difficult to observe. Or they even made the commandments of the Law more burdensome, handing down certain traditions beyond the Law, while they themselves do not move them with their finger—that is, they do not bring about anything themselves, nor do they dare even to approach such burdens. For when the teacher not only teaches but also acts, he seems to share in carrying the load and to labor together with those being taught. But when he burdens me, yet does nothing himself, he burdens me all the more, showing, by the very things he himself neglects, that what he says is impossible to accomplish. The Lord therefore reproves the Pharisees, as they are unwilling to help carry the burdens of the commandments and to cooperate. And not only do they do nothing good, but they also simulate as if they do; yet even if they did perform them, if they were doing them to be seen, their reward would be taken away. But now, of how much condemnation are they worthy, when they neither perform them and yet wish to be seen as performing them? And what do they do? They broaden their phylacteries, and magnify the fringes

CHAPTER XXIII

...of their garments. Now this was of such a nature: for it lay in the law: "Bind them upon your hand, and they shall be immovable before your eyes." They wrote, therefore, upon two strips of parchment—that is, scrolls—the ten commandments of the law, and they placed one upon their forehead, and the other they hung upon their right hand. They also made fringes on the corners of their garments, with certain violet or scarlet threads, like tassels. And this, too, they had found written in the law, so that, by seeing them, they might not forget the commandments of God. But God did not intend this; rather, by commanding them to wear a phylactery upon the hand, He meant to signify that they ought to perform the commandments. And by the scarlet color of the fringes, He showed that we ought to be marked by the blood of Christ. But they made both the phylacteries and the fringes large, so that they might appear to those who saw them to be observers of the law.

^B "And they love the chief places at feasts, and the first chairs in the synagogues, and greetings in the markets, and to be called by men 'Rabbi, Rabbi.'" Papae! What is He saying? They are condemned because they love these things. But if he who only loves the chief places is condemned, then he who does nothing else but strive for them—of what condemnation is he worthy? "And the first chairs in the synagogues," where they ought rather to have taught others to be humble, in that very place they themselves were corrupted by greater pride. For they did everything for glory; and while doing these things, they were not ashamed, but instead wanted to be called "Rabbi, Rabbi," that is, teachers.

"But do not you be called Rabbi: for one is your master, the Christ; and all you are brethren. And call none your father upon earth; for one is your Father, who is in heaven. Neither be called masters: for one is your master, the Christ. He that is greater among you shall be your minister. And whosoever shall exalt himself shall be humbled: and he that shall humble himself shall be exalted." ^C Christ does not forbid one from being called a master, but from wanting to be called so with passion, and striving in every way to be called so. For the dignity of teaching belongs properly only to the Lord, to God. By saying "Call no man father," He does not forbid the honor due to parents—since He wishes us to honor our parents, and especially our spiritual fathers—but He leads us to recognize the true Father, that is, God; for God is properly called Father. Those who are fathers in the flesh are not the authors of our birth, but ministers and fellow-agents. Showing the profit of humility, He says that "he who is greater among you ought to be your minister and the last." For whoever exalts himself, thinking that he is something, shall be humbled, having been abandoned by God.

^D "Woe to you, scribes and Pharisees, hypocrites: because you devour the houses of widows, praying long prayers: for this you shall receive the greater judgment." He calls them hypocrites, as those who promise piety but do nothing worthy of the promise, but under the pretext of praying long—that is, for a long time—they devour the wealth of widows. For in reality they were impostors, mocking the simpler people and

^A condemnationis accipietis, ^B in that you devour the goods of widows, to whom you ought rather to be supplying aid and relieving their poverty. Or otherwise: you shall receive greater condemnation, because under the pretext of a good work—that of praying—you perform something evil, namely, the devouring of the goods of widows. For he who entices others to evil under the pretext of good is deserving of the greatest condemnation.

Ver. 13. “Woe to you, scribes and Pharisees, hypocrites, because you shut the kingdom of heaven before men: for you do not enter, nor do you allow those who are coming to enter.” Not only, he says, are you unbelievers and possess a corrupt life, but you also teach others not to believe in me, and by the example of your life you corrupt them. For the people are accustomed to become like their leaders, and even more so if they see these leaders inclined toward evil. Therefore, let every evil teacher and leader see what he gains: namely, woe, because by his own life he does not allow others to advance in the good.

Ver. 15. “Woe to you, scribes and Pharisees, hypocrites, because you traverse sea and dry land to make one proselyte: and when he is made, you make him a son of hell twice as much as yourselves.” Not only, he says, do you corrupt the Jews, but also those who have come from the worship of idols to the Jewish religion—for these they called proselytes. You are indeed eager to convert someone to the Jewish way of life and to circumcision; but when he becomes a Jew, he then perishes, corrupted by your malice; he becomes a son of hell, ^C worthy of it, and having a certain kinship with it, so as to be burned by it.

Ver. 16-22. “Woe to you, blind guides, who say: ‘Whoever shall swear by the temple, it is nothing; but whoever shall swear by the gold of the temple, he is bound. Ye fools and blind, for what is greater, the gold, or the temple that sanctifies the gold? And whoever shall swear by the altar, it is nothing; but whoever shall swear by the gift that is upon it, he is bound. Ye fools and blind, for what is greater, the gift, or the altar that sanctifies the gift? He therefore who swears by the altar, swears by it and by all things that are upon it. And he who swears by the temple, swears by it and by him who dwells in it. And he who swears by heaven, swears by the throne of God and by him who sits upon it.’” He calls them blind, because they were unwilling to teach what was proper, and what ought to have been honored in a lesser place, they venerated; and what was primary, they relegated to a second place. For they preferred the gold in the temple, and the Cherubim, and the golden urn to the temple itself. Hence they taught the many ^D that it is nothing to swear by the temple, but [something] to swear by the gold lying in the temple, which, however, was venerable for this reason: because it was contained in the temple. And they said that the gifts placed upon the altar were more worthy than the altar itself; so that the Pharisees even thus taught decrees: that if someone swore by a golden vessel, or by an ox or a sheep brought for sacrifice, and then…

eventually committed perjury, he was condemned to pay the equivalent. For they preferred the gift on the altar on account of the profit from the sacrifices. But if someone swore by the temple—since he could not make anything equal to the temple—he was for that reason released. And thus it seemed that the oath by the temple was lighter, on account of the Pharisaic greed. Therefore, under the Old Covenant, Christ does not permit the gift to be greater than the altar, whereas among us, the altar is sanctified rather by the gifts; for the loaves are transformed by divine grace into the very body of the Master, and for this reason the altar is sanctified by them. ^B

Verses 23, 24. “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have left undone the weightier matters of the law: justice and mercy and faith. These you ought to have done, and not to leave the others undone. Blind guides, straining out a gnat and swallowing a camel!” Again, He reproaches them as senseless, because while they despised the greater commandments, they sought precision in small matters, not even overlooking the tithing of cumin, but tithing even that. And if anyone reproached them as stingy, they offered the excuse that the law taught this. But it would have been better and more pleasing to God if they had required justice and mercy and faith from the people. And what is justice? To do nothing unjust or irrational, but to do everything with judgment and reason. For immediately after justice follows mercy. For he who does everything with judgment knows also whom he ought to pity: and after mercy follows faith. For he who shows mercy believes entirely that he will lose nothing, but will receive everything; and otherwise, one must show mercy, but also believe in the true God. For many of the Greeks had mercy, but not believing in the living God, they did not have faith accompanying their mercy. Therefore, every teacher must tithe from his people—that is, demand from the ten senses, the five bodily and the five spiritual, justice, mercy, and faith. And as for “These you ought to have done,” the Lord said this, not encouraging the tithing of herbs, but that He might not seem to be acting contrary to Moses in the meantime. And He calls them blind guides because, boasting of teaching and knowing everything, they profited no one, but rather corrupted all, casting them into the pit of unbelief. And He calls them those who strain out a gnat, as keeping watch over small sins, while swallowing and overlooking the camel, that is, the great ones. ^C

Verses 25, 26. “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of extortion and excess. Blind Pharisee, first clean the inside of the cup and the plate, that the outside of them may also be clean.” Observing the traditions of the elders, they washed the cups and the paropsides—that is, the platters on which the delicacies are placed; but they drank wine from extortion and ate food which contaminated them even more. Do not possess, therefore, He says,

^A that which is on the outside of the cup, that is, your outward state, and adorn it with some outward veneer of respectability, while your interior is full of filth; for you take by violence and commit injustice. You must, however, wash what is on the inside, which is to say your soul, so that by the purity of the soul, the outward dignity may also shine.

VERS. 27, 28. "Woe to you, scribes and Pharisees, hypocrites, for you are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so you also outwardly appear righteous unto men, but within you are full of hypocrisy and iniquity." This parable is understood in the same way as the preceding one; for they labored to appear honorable in their outward habit, like whited sepulchers—that is, whitened with gypsum and lime—while within they were full of every uncleanness and of dead and putrid works.

VERS. 29-31. "Woe unto you, scribes and Pharisees, hypocrites, because you build the tombs of the prophets, and garnish the sepulchers of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore you be witnesses unto yourselves, that you are the children of them which killed the prophets." He calls them miserable, not because they build the tombs of the prophets (for this is pleasing to God), but because they pretended to do so, and while ostensibly condemning their fathers, ^B they were becoming worse than them and surpassing them in malice, lying manifestly, in that they said, "If we had been in the days of our fathers, we would not have killed the prophets." For they themselves were rabidly eager to kill the Lord of the prophets. Therefore He says:

VERS. 32, 33. "Fill you up then the measure of your fathers. You serpents, you generation of vipers, how can you escape the damnation of hell?" He does not command them or compel them to kill Him by saying, "Fill you up the measure of your fathers," but this is what He says: "Since you are serpents and the offspring of such fathers, and have become so hardened in such great wickedness as to be incurable, it remains for you, in your activity, to surpass your fathers; and this will happen when you kill Me. For then you will reach the highest summit of wickedness, when you fulfill the murder that your fathers left incomplete. Since, therefore, you are such, how will you escape punishment?"

VERS. 34. "Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them you shall kill and crucify; and some of them shall you scourge in your synagogues, and persecute them from city to city." He convicts them of a lie, in that they said, "If we had been in the days of our fathers, we would not have killed the prophets." ^C For behold, He says, I send prophets, and wise men, and scribes, yet you will nevertheless kill them. Of the apostles, moreover, He says this, whom the Spirit

sanctified and adorned with teachings, making them scribes—that is, teachers of the people—and prophets, and filled with all wisdom. ^A "I send," He says, declaring the power of His divinity.

"That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias son of Barachias, whom you murdered between the temple and the altar. Amen I say to you, that all these things shall come upon this generation." He says that all the blood shed unjustly shall come upon the Jews who were living at that time; for they shall be punished more severely than their fathers, since they were not corrected even after so many examples—just as Lamech was punished more than Cain, though he had not killed a brother, because he had not been corrected by the example of Cain. "It shall come, therefore," He says, "upon you, all the blood, from Abel to Zacharias." He makes mention of Abel opportunely; for just as Abel was destroyed out of envy, so also was Christ murdered out of envy. Of which Zacharias, however, does He make mention here? Some say he was one of the twelve prophets; others, that he was the father of the Forerunner. For there is a ^B tradition handed down to us that there was a certain place in the temple where the virgins stood. Zacharias, therefore, being high priest, after the Theotokos had brought forth Christ, placed her in the place of the virgins; the Jews, being indignant at this, killed him because he had placed among the virgins a woman who had given birth. Nor is it strange if the father of the Forerunner also had a father named Barachias, just as he who was among the twelve prophets is called the son of Barachias; for it is likely that just as their names coincided, so too ^C did those of their fathers.

VERS. 37-39. "Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her, how often would I have gathered your children together, as a hen gathers her chicks under her wings, and you would not! Behold, your house is left to you desolate. For I say to you, you shall not see Me henceforth, till you say: Blessed is He who comes in the name of the Lord." He repeats the name of Jerusalem, pitying her and calling her back with great compassion. For rebuking her, as if she were someone ^D vehemently loved who nevertheless scorns the one who loves her, He replies that He is about to bring punishment; for He accuses her of being bloodthirsty, and that although He often wished to have mercy on her, she would not, but instead listened to the devil who scatters her and leads her away from the truth. Since sin is a thing that creates confusion, she did not accept the Lord who gathers; for nothing scatters us from God so much as sin, and nothing gathers us to God so much as virtue. Showing His deep affection, He sets forth the example of the hen. "Therefore, because you would not, I leave the temple desolate." From this let us learn that God dwells in the temples for our sake; but when we have become desperate, then the temples also are abandoned. "You shall not see Me, therefore," He says, "until the second advent. Then

even against their will, they will adore Him, and will say, “Blessed is he who comes.” But understand the phrase "from now on" as meaning "after I have been crucified"; for He is not speaking of the hour in which He said these things, since they saw Him often afterwards. But after the crucifixion, they did not see Him, nor will they see Him until His advent is at hand.

CHAPTER XXIV. On the consummation, the day, and the hour.

VERS. 1, 2. *And Jesus went out and departed from the temple; and his disciples came to him to show him the buildings of the temple. And Jesus said to them: Do you see all these things? Amen I say to you, there shall not be left here a stone upon a stone that shall not be destroyed.* ^A Having gone out from the temple, He showed that He would depart from the Jews. And just as He said, "Your house is left to you desolate," so He does. He also foretells to the disciples the destruction of the temple; for they, too, still savored of earthly things and were amazed at the beauty of the buildings, and as it were pointed it out to Christ: "Behold what manner of house You are leaving desolate." Hence He leads them away, lest they cleave to earthly things, and sends them on to the Jerusalem above, saying, "There shall not be left here a stone upon a stone." He said this as a hyperbole, hinting at the total destruction of the building.

VERS. 3. *And as he was sitting on mount Olivet, the disciples came to him privately, saying: Tell us, when shall these things be? and what shall be the sign of thy coming and of the consummation of the world?* ^B They approach privately, as they are about to inquire concerning great matters. For they ask about two things: when these things will be—namely, the destruction of the temple and the taking of Jerusalem—and another, what is the sign of His coming.

VERS. 4. *And Jesus answering, said to them: Take heed that no man seduce you. For many will come in my name, saying: I am Christ, and many they will seduce.* Many, He says, will come proclaiming themselves to be Christs; for in fact Dositheus the Samaritan said that he was the prophet foretold by Moses, and Simon the Samaritan named himself the great power of God.

VERS. 6. *And you shall hear of wars and rumours of wars. See that ye be not troubled: for these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom; and there shall be pestilences, and famines, and earthquakes in places. Now all these are the beginnings of sorrows.* ^C By "wars" He denotes the wars of the Romans in Jerusalem. He says that not only wars will occur, but also famines and pestilences, since the wrath of God will be upon the Jews. For while one might say that wars arise from the malice of men, yet famines and pestilences come from nowhere but from God alone. Then, lest they think that before they have preached the world will end, He says: "See that you be not troubled..."

for the consummation is not yet; nor is the general consummation to occur at the same time as the destruction of Jerusalem. He says that nation shall rise against nation, and kingdom against kingdom, on account of the evils imminent for the Jews, which are the beginning of sorrows. For just as birth pains come to the woman in labor, and so she brings forth, ^A thus also the present age, after the confusions and wars, will bring forth those things which are to come.

Vers. 9. "Then shall they deliver you up into affliction, and shall kill you: and you shall be hated by all nations for my name's sake. And then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall rise, and shall seduce many: and because iniquity hath abounded, the charity of many shall grow cold. But he that shall persevere to the end, he shall be saved." He foretells the evils that are to happen, encouraging the disciples by the very fact of his foretelling them. For that which is unexpected is wont to terrify and disturb. Therefore, He mitigates their fear by predicting future hardships, envy, enmities, offenses, and false prophets, who are precursors of the Antichrist, leading many astray so as to precipitate them into every kind of iniquity. Because iniquity will abound through the deceptions of the Antichrist, men will become exasperated and savage, so that they will not keep any bond of love even with their nearest kin, but will betray one another. But he who perseveres to the end, and bears it bravely, and does not yield to what is being inflicted, shall then be saved, and shall be revealed as a proven soldier. ^B

Vers. 14. "And this Gospel of the kingdom shall be preached in the whole world, for a testimony to all nations, and then shall the consummation come." There shall not be any obstacle for you in preaching; be confident. For the Gospel shall be preached in all nations, for a testimony—that is, for an accusation and condemnation of those who have not believed—and then shall the consummation come, not of the world, but of Jerusalem. For before Jerusalem was taken, the Gospel was preached, just as Paul also says: "Of the Gospel which has been preached in all creation under heaven." That He is speaking of the end of Jerusalem is manifest from what follows; for He says:

Vers. 15. "When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand." By "abomination of desolation" He means the statue of him who ruled the city, which he set up in the inner sanctuary of the temple. It is called "of desolation" because the city was to be sacked. It is called "abomination" because the Hebrews used to call the statues and images of men abominations, out of hatred for idolatry. ^C

Vers. 16. "Then they that are in Judea, let them flee to the mountains: and he that is on the housetop, let him not come down to take

^A his clothes." By intimating the unavoidable excess of the calamities, he says that it is necessary to flee without looking back, caring for nothing that is in the houses, neither clothes nor other vessels. But some, considering the "abomination of desolation" to be the Antichrist, as one who will devastate the world and subvert the churches and will sit in the temple, understand these things in this way also: that he who is on the housetop, that is, he who is endowed with high virtues, should not descend from the height of the virtues so as to take the things of the body. For the body is the house of the soul. And it is necessary also to depart from the field, that is, from earthly things; for the field is this life, and one should not even take up the garment—the old malice which we have cast off.

Vers. 19. "Woe, however, to those who are with child and to those who give suck in those days." The pregnant women will not be able to flee, burdened by the weight of their wombs. And those who are nursing, on account of their compassion for their children, are neither able to leave them behind, nor indeed to carry them and be saved along with them; thus, they will not escape the wrath. Or, perhaps, Christ also intimates by this the cannibalism; for Josephus says that when there was famine on account of the siege, a woman roasted her child and ate it.

Vers. 20. "Pray, however, that your flight may not be in winter, nor on the Sabbath." In the person of the apostles, he says these things to the Jews; for the apostles had already gone out of Jerusalem beforehand. To the Jews, therefore, he says to pray that their flight may not be in winter, because of the difficulty of the season, [being unable] to flee, nor on the Sabbath, for then they are idle according to the Law, and would not dare to flee. But do you also understand it this way: that we must pray that our flight out of this life—that is, death—may not happen on the Sabbath, during our idleness from good works, nor in winter, in the barrenness of virtues, but in the serenity and tranquility of the soul.

Vers. 21, 22. "For there shall be then great tribulation, such as has not been from the beginning of the world until now, no, nor ever shall be. And unless those days had been shortened, no flesh would be saved; but for the sake of the elect those days will be shortened." The ^C tribulation was unbearable then. For the Roman soldiers were ordered to spare no one, but God, for the sake of those who were to believe from among them, or those who had already believed, did not permit them all to be utterly destroyed, but curtailed the afflictions and the wars; for if the war had lasted longer, all those who were inside would have perished by famine. Some understand these things to be about the days of the Antichrist; but these things are not to be understood of the Antichrist, but of the capture of the city of Jerusalem. The things pertaining to the Antichrist begin from this point. Hear, then:

Vers. 23-25. "Then if anyone says to you, 'Lo, here is the Christ,' or 'There,' do not believe it. For there will arise false Christs ^D and false prophets; and they will show great signs and wonders, so as to lead astray, if poss…

possible, even the elect. Behold, I have told you beforehand. ^A Since the disciples had brought forward two questions—one about the captivity of Jerusalem, and another about the coming of the Lord—having spoken about the captivity, he begins from there to speak about his own coming and the end of the world. But the word "then" does not signify that immediately after Jerusalem is taken, if anyone tells you, and so forth, but rather it indicates that time when it is to come about. So that what is said means this: "Then," that is, when the Antichrist is about to come, there will be many false Christs and false prophets, who by the phantasm of demons will deceive the eyes of those who see, so as to deceive some; so that if they were not vigilant, even the righteous would be led astray. But behold, I have told you beforehand: you have no excuse, for you are able not to be deceived.

Vers. 26-28. "If therefore they say to you, 'Behold, he is in the desert,' do not go out; 'behold, he is in the inner rooms,' do not believe it. For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man. For wherever the corpse is, there the eagles will be gathered." If impostors come, he says, claiming that Christ has arrived but is hidden in the desert, or in some house, or in the inner rooms and remote places of it, do not be deceived. For the coming of Christ will not need anyone to point it out, but it will be manifest to all, just like lightning. For just as that is sudden and clear to all, so too will he be manifest to all in the world. For he will not pass from place to place as in his first coming, but in the second he will be present in the twinkling of an eye. And just as eagles—that is, vultures—instantly gather at a dead body, so too wherever Christ is, all the saints will arrive—those who fly on high and will be caught up in the clouds like eagles. ^B Christ is called the "corpse" because he fell and died for us, as Simeon also says: "He is set for the fall."

Vers. 29. "Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken." After the coming of the Antichrist, he says, which will be quickly resolved—for he declared this by the word "immediately"—the sun will be darkened, that is, it will be dimmed; not disappearing, but overcome by the light of Christ's coming, just as the stars and the moon will be. For what further need will there be of such sensible light, when there will be no night, and the Sun of Righteousness will have appeared? Nay, even the powers of the heavens will be shaken, that is, they will be stunned and will shudder, seeing the creation being changed, and all men from Adam down to that time preparing to render an account. ^C

Vers. 30. "And then the sign of the Son of man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the..."

Son of man coming on the clouds of heaven with power and great glory." ^A The cross shall then appear in heaven, shining brighter than the sun, to reprove the Jews. For the Lord comes against the Jews having the cross as a great ground for justification and as a testimony, just as if someone who had been struck by a stone were to display that very stone. He calls the cross a "sign," like a trophy and royal emblem. Then, therefore, all the tribes of the Judean earth will mourn, lamenting their own disobedience and unbelief; and all who mind earthly things, even if they be Christians, will mourn. For those who are occupied with earthly things might be called the tribes of the earth. But although the Lord comes with the cross, yet He comes also with power and great glory.

Vers. 31. "And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other." He will send his angels to gather the saints and those who have risen from the dead, so that they may meet Him in the clouds. Does He honor them, then? Yes, even by the summons of the angels. And if Paul says they are to be caught up in the clouds, this is not contrary to that; for having been gathered by the angels, the clouds will catch them up. The trumpet signifies the greater terror. ^B

Vers. 32, 33. "From the fig tree learn its parable. When its branch has already become tender and puts forth its leaves, you know that summer is near. So also you, when you see all these, know that it is near, at the gates." When, He says, all these things occur, My advent and the final consummation of the world will not be far off. By summer He denotes the age to come, and the serenity that will follow the storm for the righteous; but for the impious and sinful, it will rather be a tempest and turmoil. Therefore He says: just as when you see the branches and leaves of the fig tree you hope for summer, so too when you see those signs I mentioned—the sun and moon being changed—expect My advent. ^C

Vers. 34, 35. "Truly I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but my words will not pass away." He speaks of generation here not as the one that existed then, but as that of the faithful, as if saying this: the generation of the faithful will not pass away until all these things take place. Do not, because you hear of famines and pestilences, think that the generation of the faithful will perish on account of these evils, but it will remain, and nothing terrible will overcome it. Yet there are some who have understood all these things concerning the captivity of Jerusalem alone. ^D

From the collation of the Venetian codices of St. Mark:

^A they understood as referring only to the destruction of Jerusalem, and not to the second coming. Whence they interpret it thus: "This generation shall not pass away," that is, your generation, O apostles, shall see the calamities of Jerusalem. And confirming what was said, he says, it is easier for heaven and earth, those rigid and immovable elements, to pass away and be destroyed, than for any of the things spoken by me to be proven false.

• "But of that day and hour no one knows, not even the angels of the heavens, but my Father alone." (Matt. xxiv. 36) He teaches the disciples here not to seek to learn things that transcend human knowledge. For in saying "not even the angels," he restrained them from wanting to know at present what even the angels do not know; and in saying "my Father ^B alone," he forbade them even to seek to learn what is to follow. For if he had said, "I know indeed, but I do not wish to tell you," they would have been saddened, as if they were being slighted by him. But now, in saying that not even the Son knows, but the Father alone, he prevents them from inquiring. Just as fathers often hold something in their hands, and then when their children ask for it—though the fathers wish to give it—they hide it, saying, "We do not have what you are seeking," and thus they quiet the wailing children; so too the Lord, that he might quiet the apostles who wished to learn about that day and hour, said, "Not even I know, but the Father alone." For that he himself also knows that hour and that day is manifest from many other things as well. ^C For "all things that the Father has are the Son's" (John xvi, 15); therefore, if he has the knowledge of that day, the Son also has it. But it is even more manifest from this: for how is it possible for the Son to be ignorant of that day, to whom even the things that befall before that day are so well known? For he who leads one to the vestibule, it is manifest that he knows the door also. Yet he did not open it, for our benefit; for it is not advantageous for us to know when the consummation will be, lest we become slothful. For ignorance makes us alert.

• "But as the days of Noah were, so shall the coming of the Son of Man be. For as they were in the days before the flood, eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and they did not know until the flood came and took them all ^D away; so shall the coming of the Son of Man be." (Matt. xxiv. 37-39) To confirm his most true words, he uses those things which happened in the time of Noah. For then some regarded the preparation of the ark as a mockery, until the affliction came and enveloped all. So even now some... [index: entries preserved]

^A mock the discourses concerning the consummation; but suddenly, he says, destruction will come upon them. He shows that when the Antichrist has come, pleasure will hold sway over men, and they will incline towards marriages and luxuries more insolently, just as did the giants in the time of Noah.

Vers. 40, 41. “Then two shall be in the field; the one is taken, and the one is left. Two women grinding at the mill; the one is taken, and the one is left.” Then, he says, when all are free from care and performing their own tasks, one is taken—that is, the righteous—to meet the Lord in the air; and the other, the sinner, is left below. But even if some are servants and are grinding, among these too some are taken, as many as are worthy, and others ^B are left, as many as are unworthy; thus we learn from this, too, that neither servants nor women are hindered from virtue. (32) [By those] in this, namely, are [the people] of the fields and commoners, and those of low birth, and those glorious in wealth, and the obscure. Some are righteous, and some are unrighteous; and the righteous are taken, while the unrighteous are left in the fire; and the women grinding are the multitude of women, and in part also souls that have taken upon themselves the yoke of servitude and have spent their life in weakness. There are women who are righteous, and there are [those who are] unrighteous; there are weak [people who are] righteous, as Job and Lazarus, [and] there are unrighteous [ones], as Cain and Gehazi. Whence he says, “Two shall be in bed,” indicating their infirmity, and the righteous are taken, and the unrighteous are left. But how are the righteous taken? Let Paul say: “The living in the Lord shall be caught up in the clouds into the air, and so shall they ever be with the Lord” (1 Thess. iv, 16). How are the unrighteous left? “The angels will gather the elect from the four winds” (Matt. xxiv, 31), but the ungodly they will burn with unquenchable fire. But do not suppose that the fire of punishment is [fed] by wood, or that the ones kindling it are certain public executioners, as the foolishness of the many imagines, but look towards Sodom, and see a furnace without wood. Think of the turning into stone of Lot’s wife, and wonder at the power of the fire; for at once there were Lot, and his wife, and the two daughters, and neither was Lot burned with his daughters, nor did his wife escape the threat of the fire. But justice delivered each to their own lot; and so also at the judgment the righteous are taken as was Lot, and the unrighteous are left as was his wife.

“Watch therefore, for you do not know at what hour your Lord comes. But know this, that if the master of the house had known in what watch the thief would come, he would have watched and would not have left his house to be broken into. Therefore you also be ready, for at an hour that you do not think, the Son of man comes.” He commands us to be vigilant and ready, that is, to have the works of virtue stored up, ^C so that when the Lord comes, demanding any of the things He wills, we may have to give. And observe how he did not say that "I do not know at what hour the thief comes," but "You do not know." He calls the consummation and the death of each person a "thief," and he insinuates from this that his coming will be at night. As therefore the thief comes invisibly, so also will my coming be, so that you may not be slothful, but sober. For if we knew the end, we would then watch; but since we do not know...

are ignorant of it, let us always be sober toward the works of virtue. ^A

“Who then is the faithful and wise servant, whom his lord has set over his household, to give them food in due season? Blessed is that servant whom his lord when he comes will find so doing. Truly I say to you, that he will set him over all his possessions.” ^B The Lord questions who will be the faithful and wise servant, whom his lord has set over his household, in order to show that such a one is rare and difficult to find. Every steward is required to have two things: faith and prudence. For if he is faithful and steals nothing, but is not prudent, he wastes his master’s wealth in vain. Or if he is seemingly prudent, but steals himself, it is of no benefit. Therefore, he who is then found to be faithful and prudent, he will attain even greater things, namely, the kingdom of heaven. For the saints will be heirs of all that belongs to God. A faithful and wise servant is also any teacher who gives food in due season to each of those taught by him, such as Paul, now giving milk to drink, now speaking wisdom, being a faithful minister—who was previously a blasphemer—and wise, as one not ignorant of the thoughts of the enemy. But also everyone who has received anything from God, whether wealth, or power, or authority, ought to manage these both faithfully and prudently, as one who will give an account. ^C

“But if that evil servant says in his heart, ‘My lord is delayed in coming,’ and begins to beat his fellow servants, and eats and drinks with the drunken, the lord of that servant will come in a day when he does not expect it, and at an hour when he does not know it, and will cut him in two, and will put his portion with the hypocrites; there will be weeping and gnashing of teeth.” Having said how the faithful servant will be honored, now he says how the evil one will be punished. For if anyone, having been entrusted with a stewardship of some gift, despises the judgment from above and says, “My lord is delayed,” that is, he does not impose the punishment immediately and on the spot, and takes the long-suffering of God as an occasion for wickedness, and beats his fellow servants—by which I mean he causes scandal and strikes at their conscience (for those under authority, seeing their leaders using God’s gifts badly, are scandalized and receive harm)—such a one, therefore, will be cut in two, that is, he will be stripped of the gift that he possesses, and then it will appear what sort of person he was, and he will be cast into the darkness; for previously he was deceiving by means of a facade, as many of the high priests do who seem holy because of their dignity; but then the grace will be taken away from them, and they will be punished as hypocrites. For they are one thing, and appear to be another. ^D

CAPUT XXV. Of the ten virgins. The parable of those who received the talents. On the advent of Christ.

VERS. 1-5. "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept." ^A Under the guise of the virgins he proposes the parable concerning almsgiving, so that, since virginity is a great work, one might not, by paying attention to it alone, neglect other things; but rather learn that without almsgiving, even if you have virginity, you will be cast out along with the harlots. Reasonably, he who lacks compassion and mercy is cast out, even if he be a virgin. For the harlot is overcome by a tyrannical and natural affection, but the unmerciful man is overcome by riches. Therefore, the weaker the antagonist, the less excusable is he who is overcome by the passion of avarice. And he is a fool, who overcomes a natural conflagration but is overcome by the small passion of money. "Slumbering" is death. "The tarrying of the bridegroom" is said because the second coming does not happen immediately. ^B

VERS. 6-15. "And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh." ^C He says the cry happens at midnight, to show that the Lord comes unexpectedly, just as at midnight we all sleep in a deep slumber. But He comes with a cry, for a trumpet shall sound at the second coming. The lamps represent our souls, and the mind of each is a lamp: which is then ignited when it has the oil of virtues and almsgiving. But the virgins are truly foolish in this regard, that they seek the oil at that time, when it is no longer the time to conduct business. But the wise say, "Lest there be not enough for us and you." For the virtue of my neighbor will barely suffice for him for his defense, much less for me; for each ^D shall be justified by his own works, not those of his neighbor. "But the foolish go away to those that sell," that is, to the poor. Now what I say has this meaning: The foolish are moved by repentance because they did not do almsgiving, and now for the first time they know that we ought to have bought oil from the poor. This

thus is what it says: that they departed to ^A those who sell to buy oil, that is, they departed in their mind to the poor, and considered what a good thing almsgiving is. But the door was closed to them; for after departure from here, there is no time for repentance and works. The Lord therefore says to them: I do not know you. For the philanthropic and merciful one does not know the unmerciful. For how could he know those who are unlike him and lawless? Know also that every soul has received from God a lamp and illumination, and all arise to go to meet the Lord; for all desire to meet and be united to God. But while God gives the illumination and the lamp, the wise add oil through good works; the foolish, however, leaving their lamps without oil, are excluded, not having good works by which the light within them might burn; ^B for if we do not practice what is good, we have extinguished the light of God within us.

Vers. 14–19.

But after a long time the lord comes who had given the silver or his oracles. For silver is refined by fire, as are the oracles of God, or simply every gift which makes a man bright and distinguished is called silver. And he calls them to account, demanding a reckoning from those who had received the talents. ^C VERS. 15-30. And he who had received the five talents came and brought another five talents, saying, "Lord, you delivered to me five talents; see, I have gained five other talents besides them." His Lord said to him, "Well done, good and faithful servant; you were faithful over a few things, I will set you over many; enter into the joy of your Lord." And he who had received the two talents also coming, said, "Lord, you delivered to me two talents; see, I have gained two other talents besides them." His Lord said to him, "Well done, good and faithful servant; you were faithful over a few things, I will set you over many; enter into the joy of your Lord." And he who had received the one talent came and said, "Lord, I knew that you are a hard man, reaping where you have not sown, and gathering where you have not scattered seed, and being afraid, I went away and hid your talent in the earth; see, you have what is yours." But his Lord answering said to him, "You wicked and slothful servant, you knew that I reap where I have not sown, and gather where I have not scattered; you ought therefore to have deposited my money with the bankers, and at my coming I would have received back what is mine with interest. Take therefore the talent from him, and give it to him who has the ten talents. For to everyone who has will be given, and he will abound; but from him who has not, even what he has will be taken away from him. And cast the unprofitable servant into the outer darkness; there will be weeping and gnashing of teeth." Both these who work with what they are entrusted with are praised by the lord in the same way: "Well done, good and faithful servant," each of them hears. But by "good" here we understand the merciful and liberal man, who imparts his own goodness even to his neighbors. And those who appear faithful over a few things are set over many; for although we obtain gifts here, these are nevertheless not to be compared with the future goods. The joy of the Lord is the ceaseless gladness which God has, rejoicing in his own works, just as David says. The saints therefore rejoice with such a joy, delighting in their own works; just as, on the contrary, sinners grieve over their own works; and the saints rejoice that they have so rich a Lord. But see that both he who had received five, and he who had received two talents, obtain the same goods. For when anyone, even having received a few things, nevertheless manages the gift given to him—even if it should be small—well, he will obtain equal honor with him who was deemed worthy of great things and accomplished them. For each one, according to what he received, appears great in that regard, if he accomplishes it. But the grateful servants are such; the perverse and slothful one, however, answers differently, and as befits him. For he calls his lord hard, just as even now

many of the teachers say: It is hard to seek obedience from men to whom God has not granted obedience, nor sown in them the capacity for persuasion; ^A for this is what he hints at by saying, "You reap where you did not sow," that is, from whom you did not sow the capacity for persuasion, you demand the capacity for persuasion. But by calling the lord hard, the servant condemns himself. For since he was hard, he ought to have been all the more diligent, inasmuch as he had a hard and cruel master. For if he demands what belongs to others, he will all the more demand his own; so you ought to have multiplied what you received, and to have made disciples from whom he would have demanded the amount due. For he calls the disciples bankers, as they test or reject the word; ^B and he demands interest from the disciples, that is, the exhibition of works. For a disciple, receiving the word from the teacher, both possesses it and returns it whole; but he also adds interest, the operation of good. Therefore, the gift is taken away from the evil and slothful servant. For he who has received a gift for the benefit of others, and has not used it, even loses it; but he who has made greater effort draws to himself even more of the free gift. For to him who has zeal, more grace shall be given, and it will abound; but from him who does not have zeal, even the gift which he seems to have shall be taken away; for he who does not have zeal, and has not worked with what he received, does not have the gift, but only seems to have it; for he has darkened it through his negligence.

^C ♦ "When the Son of Man shall come in His glory, and all the holy angels with Him, then He shall sit on the throne of His glory, and all the nations shall be gathered before Him, and He shall separate them from one another, just as a shepherd separates the sheep from the goats; and He shall set the sheep on His right hand, but the goats on the left." ♦ Since the first coming of the Lord occurred in dishonor and reproach, he says, "When He comes in His glory." For in the second He shall come with glory, with angels escorting Him. But first He separates the saints from the sinners, freeing them from labor, and sets them apart, and then He speaks to them. He calls the saints sheep, therefore, because of their gentleness, and because they give us fruit and benefit just as sheep, providing wool—that is, divine and spiritual clothing—and milk, that is, suitable nourishment; ^D and he calls sinners goats, because they walk on precipices, and are disorderly and fruitless, just as goats.

♦ "Then the King shall say to those on His right hand: Come, you blessed of My Father, inherit»

the kingdom prepared for you from the foundation of the world. For I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me." ^A Then the righteous will answer Him, saying: "Lord, when did we see You hungry and feed You, or thirsty and give You drink? And when did we see You a stranger and take You in, or naked and clothe You? Or when did we see You sick, or in prison, and come to You?" And the King will answer and say to them: "Amen I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me."

He does not reward or punish before He has judged. For He is merciful and teaches us this very thing, that we should not punish before we have investigated the matter. For in this way they who are punished after a formal judgment will be all the more inexcusable. He calls the saints "blessed," as those who have been accepted by the Father; and He makes them heirs of the kingdom, to show that God makes them partakers of His own glory, as His sons. For He did not say, "Take," but "Inherit," as if it were some ancestral property. He calls the "least brethren" either His own disciples or, simply, all the poor. For every poor man is a brother of ^B Christ in that he is poor, since Christ Himself lived in poverty. Behold also the justice of God, how He praises and proclaims the saints. See also their sincerity, how out of modesty they deny that they fed Him; but the Lord takes to Himself the things that were done for the poor.

Verses 41-46

"Then He will also say to those on the left hand: Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels. For I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in; I was naked and you did not clothe Me; I was sick and in prison and you did not visit Me." Then they also will answer, saying: "Lord, when did we see You hungry or thirsty or a stranger or naked or sick, or in prison, and did not minister to You?" Then He will answer them, saying: "Amen I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me." And these will go away into everlasting punishment, but the righteous into eternal life.

He sends those on the left into the fire that was prepared for the devil. Since ^C demons are devoid of compassion and are hostile and inimical toward us, those who are of the same mind, who have also become cursed by their own works, are deservedly judged worthy of the same punishment. Behold also that God did not prepare the fire for humans, nor did He create the punishment on our account, but on account of the devil; yet I make myself liable to the punishment. Tremble, therefore, O man, when you consider from this that these people are punished not as fornicators, nor as robbers, nor as those who have committed any other grave wickedness, but as those who did not do good. For if you consider it well, he who has much and does not show mercy is a plunderer, even if he has clearly wronged no one. For whoever

possesses more than is necessary has surely snatched it from those who are in need, but who do not receive it from him. For if he had placed these things in common, they too would have been in no want; but now, because he has shut them away and made them his own, those people are in need. Thus, the unmerciful man is a ^A plunderer, harming as many as he could have benefited, but did not. Hence, these shall go away into eternal and never-ending punishment; but the righteous into eternal life. For just as the saints have unceasing joy, so too do the unrighteous have unceasing punishment, even if Origen trifles by saying that there is an end to punishment, and that sinners will not always be punished, but that there shall be a time when they will come into the fellowship of the just, having been purified by punishment. But this is clearly refuted from this very passage, first by the fact that the Lord says "eternal punishment," which is to say never-ending; and second, by his comparing the righteous to sheep and the sinners to goats. For just as a goat will never become a sheep, so ^B neither will the sinner ever be purified and become righteous. The "outer darkness" is that which is furthest from the divine light, and for this reason makes the punishment more severe. There is also another reason that may be given for this: the sinner is in darkness even here, having fallen from the Sun of Righteousness, but because there is hope of conversion, those are not the "outer" darkness. But when he has died and the examination of his deeds is at hand, the outer darkness receives him; for there is no longer any hope of change, but he undergoes the complete deprivation of the good things of God. For as long as he is here, even if he enjoys the good things of God—I speak of sensible and created things—only moderately, he seems in some way to be a servant of God while he ^C dwells in His house, that is, in creation, and is fed and sustained by Him. But then he is cut off from God in every way, possessing nothing in common with His goods. These are, by comparison to those, called "outer" darkness, because here the sinner is not cut off in every way. But you, flee from unmercifulness and perform almsgiving, both sensibly and—but furthermore—spiritually. For feed Christ, who hungers for our salvation; and if you also feed and give drink to the one who hungers for doctrine, you have fed and given drink to Christ. For Christ and faith are in the Christian, and are nurtured and grow through doctrine. But if you see someone who is a stranger to the heavenly fatherland, bring him in with you—that is, while you yourself are entering into the heavens, bring him in as well, lest by preaching to others ^D you yourself be found rejected. And if anyone casts off the garment of incorruptibility which he acquired through baptism, and is naked, clothe him; and him who is weak in faith, as Paul says, receive; and the one bound in prison—that is, in this dark body—visit, bestowing upon him your admonition as if it were a light. Fulfill these six kinds of charity both corporally and also spiritually, for since we are of a double nature, of soul and body, these can be accomplished in a twofold way.

CHAPTER XXVI. On the woman who anointed the Lord with ointment. On the Passover. On the mystical supper. On the betrayal of Christ. On the denial of Peter.

^AVERS. 1. And it came to pass, when Jesus had finished all these words, He said to His disciples: You know that after two days the Passover is coming, and the Son of Man is delivered up to be crucified. ^B Because He made mention of the kingdom and of retribution, He speaks in a timely manner thereafter of His own passion, as if to say: Even those who crucify Me shall be deemed worthy of the fire.

VERS. 2-5. Then the chief priests and the scribes and the elders of the people gathered into the hall of the high priest, who was called Caiaphas, and took counsel to hold Jesus by craft and kill Him. But they said: Not in the feast, lest there be a tumult among the people. Since the law commanded that there should be only one high priest for his entire life, they themselves were acting illegally, changing them every year; and for this reason they come to the high priest of that year to take counsel concerning murder, whereas it would have been more fitting to punish murderers. He calls those who had already fulfilled their annual service the chief priests. But being about to commit a wicked slaughter, they feared not God, but the crowd. For they were afraid that if they killed Him during the feast, the crowd might be stirred up to vengeance, or might refrain from offering the prescribed sacrifices on account of their blood-guilt, and they themselves would lose the profit they derived from the sacrifices. ^C Perhaps they also feared that if He were killed on the feast day, His death would become distinguished and glorious; for they desired to blot out His memory. Therefore, they took counsel before the feast to kill Him, hoping to do so perhaps after the feast. But He, showing that it was not when they wanted, but when He Himself wanted, that He suffers, allowed them to arrest Him at the time of the Passover, so that when the typical Passover was occurring, then the true Passover might also take place. Furthermore, we can perceive their thirst for blood: for those who did not want to kill Him on the feast day, when they found the traitor, killed Him then, having disregarded even the crowd, so that only their own will might be done.

VERS. 6, 7. And when Jesus was in Bethany, in the house of Simon the leper, there came to Him a woman having an alabaster jar of precious ointment, and she poured it over His head as He sat. ^D Some say there were three women who anointed the Lord, all of whom the four evangelists recall; but others say two: one here in John, who is Mary the sister of Lazarus, and the one now mentioned in Matthew, who is the same as the one in Mark and Luke. Some say this Simon the leper was the father of Lazarus, whom Christ had cleansed from leprosy and at whose house He was dining. It is said, moreover, that the Lord said to His disciples: Go to such a one, and he will show you a furnished upper room, and it was to him that He sent them.

^A Migne’s marginal notes of this are recorded, and as they say, he received the Lord, and celebrated the Passover at his house. The woman, therefore, having seen the leper cleansed, took heart that she too would obtain remission and be cleansed of the leprosy of the soul; and she manifested great faith, by pouring out so precious an ointment, sparing nothing of it. She pours it upon his head, bringing the honor to the most sovereign part. And so, if you also labor under a leprosy of the soul, and are puffed up with pharisaical leprosy—which separates one from God—receive Jesus into your house, and anoint him with the ointment of the virtues. For you can prepare an ointment for Jesus, who has cleansed your leprosy, and anoint his head. But what is the head of Christ, if not his Divinity, to which the fragrance of the virtues is offered? "Let my prayer," he says, "be directed as incense before you, O Lord." ^B Therefore, offer the fragrance from the complex ointment of the virtues to the Divinity of Christ. But indeed, if you hold the doctrine that he is not merely a common man, but also God, then you have perfumed his head, that is, his Divinity; which is to say, you have practiced theology.

VERS. 8-11. "When the disciples saw it, they were indignant, saying, 'Why this waste? For this ointment could have been sold for a large sum and given to the poor.' But Jesus, knowing it, said to them, 'Why do you trouble the woman? She has done a beautiful thing to me. For you always have the poor with you, but you do not always have me.'" The disciples, having heard much concerning almsgiving, and setting great store by it, rebuked the woman, as though God required mercy more than his own honor. ^C But he rebukes the disciples, because they rebuked the woman at an inopportune time. For one ought not to exact lofty requirements from those newly come to the faith, and especially from a weak woman, but rather to accept the moderate faith that they have. For when someone offers a gift to God, do not turn him away, nor break his enthusiasm by dismissing him to give to the poor, but allow him to complete the offering. If, however, someone is deliberating and asks your advice, whether it is better to give to the poor or to offer it to God, advise him to give to the poor. But when someone has already made an offering, it is superfluous to turn him away; for one must prefer the honor due to God to all things whatsoever, even to almsgiving itself. For do not imagine, because Christ in his philanthropy accepts mercy as if it were done to himself, that one ought to despise God and attend only to almsgiving; for in that way it would follow that one ought even to commit sacrilege, and provide alms from the proceeds of theft! But this is not the case; for to show mercy to the poor and to honor, worship, and minister to Christ himself are not the same — listen: ^D "For the poor," he says, "you always have with you, but me you do not have always." You see, then, how ministering to Christ is one thing, and showing mercy to the poor is another, even if Christ, out of his philanthropy, accepts what is done for the needy as if it were done to himself.

^A Vers. 12, 13. "For in that she hath poured this ointment on my body, she did it for my burial. Amen I say to you, wheresoever this Gospel shall be preached in the whole world, that also which she hath done, shall be told for a memory of her." He teaches us that the woman did this according to a certain divine motion, prefiguring his death and the burial of his body; for the Lord would not have permitted himself to be anointed with ointment, unless it clarified some mystery. As God, moreover, he foretold what was to come, namely, that the work which the woman performed would be spoken of everywhere to her glory. See also the philanthropy of God, and how he rewards the woman with great gifts; for he makes her memorable everywhere, as long as his Gospel shall endure. But how was his burial prefigured by the ointment? It was the custom among the Jews to bury bodies with ointments, as the Egyptians also used to do, so that they might be kept incorrupt and without stench. He says, therefore, that the woman, by pouring out the ointment, shows that my body is about to be buried shortly. He says all these things in order to mollify and deter Judas, through whom he was to be delivered for burial. Understand also by way of anagoge that the leper is the Gentile people, while the sinful woman is the congregation and Church from the Gentiles, which pours the ointment, that is, faith, upon Christ’s head, that is, his divinity. For everyone who believes that Christ is God pours ointment upon the head of Christ. Judas, however, who rebuked the woman (as John says), holds the figure ^C of the Jews, who murmur against the Church even to this day.

Vers. 14-16. "Then went one of the twelve, who was called Judas Iscariot, to the chief priests, and said to them: What will you give me, and I will deliver him unto you? But they appointed him thirty pieces of silver: and from thenceforth he sought opportunity to betray him." When a strange woman, a harlot, showed such honor, then the disciple went away to betray him. For it is not without reason that it is added, "Then went," but to show the impudence of Judas. Moreover, he adds "Iscariot" to make him better known; for there was also another Judas, who was called Lebbaeus. This one, however, the traitor, was from a certain village which was called Iscara. "But they appointed him thirty pieces of silver," that is, they decreed that it should be given to him, and not, as many think, that they weighed it out. He sought therefore an opportunity to deliver him alone to them; for they feared the crowd, and for this reason they hired Judas, so that he might inform them when he was alone.

Vers. 17-19. "And on the first day of the Azymes, the disciples came to Jesus, saying: Where wilt thou that we prepare for thee to eat the pasch? But Jesus said: Go ye into the city to a certain man, and say to him: The master saith, My time is near at hand, with thee I make the pasch with my disciples. And the disciples did as Jesus appointed to them, and they prepared the pasch." He calls the first of the Azymes the day before the Azymes, saying it is as if to say:

^A on the day of Preparation in the evening they were about to eat the Pasch, and this was called [the day] of the Azymes. The Lord, then, sends the disciples on the fifth day, which the Evangelist names the "first of the Azymes," as it was before the day of Preparation, on which day of Preparation they used to eat the Azymes in the evening. The disciples therefore approach and ask, "Where wilt thou that we prepare for thee to eat the Pasch?" For neither they nor He had a house of their own. He sends them to a man who was neither known to them nor knew them, just as He did in the case of the ass, ^B showing them that He can persuade even those who do not know Him at all by mere words to receive Him. For He wished to celebrate the Pasch, so that He might not seem to be contrary to the Law. And He calls its time "the slaughter," so that we might learn that He is not being sacrificed through ignorance or against His will. He adds to this, "I make the Pasch with thee"—that is, in thy house—"[I and] my disciples," so that as much might be prepared as was enough for many who were about to eat together.

Verses 20–22. "Now when even was come, he sat down with the twelve, and while they were eating, he said: Amen I say to you, that one of you is about to betray me." And being made exceedingly sorrowful, they began to say to Him, each one of them, "Is it I, Lord?" ^C From this, some think that in that year the Lord did not eat the Pasch. For they say that they ate the lamb standing; but Christ lay down, therefore He did not eat the Pasch. We say, then, that He ate the Pasch first while standing; and then, having reclined, He handed down His own sacrament. For first, having fulfilled the typical rite, thus He fulfilled the true one. He announces beforehand the things concerning Judas, that he might be corrected, being shamed—if at least by nothing else—by the common table, and by knowing that he was about to betray God, who knows the hearts. But the disciples were troubled, for even if they had a pure conscience, yet they believed Christ more than themselves, since He knew their hearts better than they did. ^D

Verses 23–25. "But he answering said: He that dippeth his hand with me in the dish, he shall betray me. The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed. It were good for him if that man had not been born. But Judas that betrayed him, answering, said: Is it I, Rabbi? He saith to him: Thou hast said." He openly rebukes the traitor, since when he was rebuked privately he was not amended. He calls it the first day of the Azymes, which precedes the day of the Azymes; so that I might say, on the fifth day they were to eat the pasch, after which succeeded the day of Preparation. The first [day] of the Azymes was called [such] in the Law, because the feast began from the evening in which the azymes were eaten. The Lord, therefore, sends the disciples on the fifth day, which the Evangelist calls the first of the Azymes, because it was the first evening on which they were eating the azymes.

^A He therefore makes him manifest, saying: "He who dipped with me," so that even in this way he might be corrected. But Judas, being shameless, was dipping in the same bowl or platter. Then He says: "The Son of Man goes as it is written concerning Him," meaning that even if it was foreordained that Christ should suffer for the salvation of the world, yet surely Judas is not to be honored for this reason, but rather "Woe to him." For he did not do this as one cooperating with the will of God, but fulfilling his own malice. For if you consider it carefully, Christ did not wish to be crucified primarily. He insinuates this even by the fact that He prays against the cup. But since He knew from before all ages that it was not possible for men to be saved otherwise, on account of the malice of the enemy, that which was not primarily willed becomes voluntary for Him. By saying that it would be good if that man had not been born, He shows that non-existence is better than existence in sins. Observe also the word, "goes." For He indicates that his putting to death will be more like a departure than a death.

[Vers. 26] ^B "And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said: Take, eat; this is my body." He added "as they were eating" to show the inhumanity of Judas, because at the table and in the sharing of the same food, where even if he were a wild beast he would have become more gentle, he did not understand even when being rebuked, but even after tasting His body, he does not repent. Some, however, say that it was after Judas had gone out that He gave the mysteries to the other disciples. Therefore, we also ought to do the same, and keep the wicked away from the mysteries. He gives thanks when about to break the bread, both in order to teach us to offer bread with thanksgiving, and to show that He accepts the breaking of His own body—that is, His death—with gratitude, and does not resent it as if it were a matter that displeased Him, and so that we likewise might accept martyrdom with gratitude. And by saying, "This is my body," He shows that it is the very body of the Lord that is the bread which is sanctified on the altar, and not a corresponding figure. For He did not say, "This is a figure," but, "This is my body." ^C For it is transformed by an ineffable operation, even if it appears to us as bread; since we are weak, and would not accept eating raw flesh, especially the flesh of a man, therefore it appears to us as bread, but in reality it is flesh.

[Vers. 27, 28] "And having taken the cup, and given thanks, He gave it to them, saying: Drink of it all of you: for this is my blood, of the new Testament, which is poured out for many for the remission of sins." Just as the old Testament had a sacrifice and blood, so also the new Testament has blood and a sacrifice. By "for many" He means to say, "for all." For all are also many. But why did He not say above, "Take, eat, all of you," whereas here— ^D

^A *Drink from it, all of you*? Some say that He said this on account of Judas. For Judas received the bread but did not eat it; rather, he hid it, to show the Jews that Jesus called bread His own body. But the cup he drank even against his will, being unable to hide it entirely. Therefore, for this reason He said, "Drink, all of you." Others, more allegorically, say that it is not for all to partake of solid food, but only for the more perfect; but to drink is for all. Therefore, it is said here, "Drink, all of you." For to accept the simpler of the dogmas is for everyone.

*I say to you, that I will not drink from henceforth of this fruit of the vine, until that day when I drink it with you new in the kingdom of my Father.* ^B Having tasted the cup, He thereafter takes leave of bodily drink, but promises a certain new mode of tasting in the kingdom, that is, in the resurrection. For having risen, He ate and drank in a new manner; not as one needing bodily food, but to give assurance of the true nature of His body. And He rightly calls His resurrection "the kingdom." For then He abolished death, having appeared as King in very truth. Or understand it thus: "New drink" is the revelation of the mysteries of God, which then in the kingdom of God, that is, in the second coming, shall be revealed, being "new," that is, such as we have not heard at any other time. Christ is said to drink those things with us because He considers our benefit to be His own food and drink. ^C

*And when they had sung a hymn, they went out to the mount of Olives.* After they had supped, they sang a hymn, that we might learn that we too ought to do likewise. And He comes to the mount of Olives, and not to another place, so that He might not appear to be fleeing; for He does not withdraw to an unknown place, but to one known to the Jews. At the same time, He also withdraws from the bloodthirsty city, having abandoned it, that He might suffer persecution, and that He might later convict them, because they pursued even Him who was withdrawing.

*Then Jesus says to them: All of you shall be offended because of me this night. For it is written: I will strike the shepherd, and the sheep of the flock shall be scattered. But after I have risen, I will go before you into Galilee.* As God, He foretells future things. ^D But that they might not be offended as if accused by Him, He said that it is written: "I will strike the shepherd, and the sheep of the flock shall be scattered," hinting by this that: "I hold you together, but My departure shall scatter you." Yet the Father is said to strike the Son, because by His will, that is, by His permission, the Jews crucified the Lord; for since He could have hindered them and did not, He is said to strike on account of the permission. Then, dissolving their sorrow, He brings them good tidings, saying, "I shall rise, and I will go before," that is, I will arrive in Galilee before you, indicating by this that He would leave Jerusalem, and would go away to the nations; for Gentiles inhabited Galilee.

*But Peter answering, said to Him: Even if*

^A all shall be scandalized in You, I shall never be scandalized. Jesus says to him: Amen I say to you that in this night, before the rooster crows, you will deny Me three times. ^B Through much overconfidence Peter alone promises not to be scandalized; and therefore Christ allowed him to fall, that He might persuade him not to trust in himself, but in God, and to esteem the words of Christ as more credible than our own conscience. For it is also full of arrogance to say: "If all shall be scandalized." For He shows him to be a braggart, and one who does not know his own weakness. Therefore, the Lord predicts to him both the hour—that it is in this night and before the rooster crows—and the number of the denials, that he will deny Him three times.

*Peter says to Him: Even if it be necessary for me to die with You, I will by no means deny You. Similarly, all the disciples also said.* Then Jesus comes with them to a plot of land called Gethsemane, and says to the disciples: Sit here, until I go away and pray there. ^B Peter, wishing to demonstrate that he has a genuine disposition, contradicts the Savior; for, being freed from the fear regarding the betrayal, out of great love and ambition he began both to rise up against the others and to resist Christ. But the others, the disciples, out of ignorance promised things which they were not going to be able to fulfill before the trial of temptations. But He goes away by Himself to pray. For prayer needs leisure and seclusion.

*And taking aside Peter and the two sons of Zebedee, He began to be sorrowful and troubled; then He says to them: My soul is sorrowful even unto death. Stay here, and watch with Me. And having gone a little further, He fell on His face, praying and saying: My Father, if it is possible, let this cup pass from Me. Nevertheless, not as I will, but as You will.* ^C He does not take all the disciples, but the three to whom He had shown the glory on Mount Tabor, so that when they saw Him praying and laboring, they would not be scandalized. But He leaves even them, and going away, prays in the most secluded spot. He is sorrowful and troubled by dispensation, so that it might be believed that He was truly human. ^D For it is of human nature to fear death, because death entered contrary to nature, and for this reason nature flees from it; and at the same time, so that He might escape the notice of the devil, and that he might rush upon Him as a mere man, so as to put Him to death, and in this way be destroyed. Furthermore, if the Lord had rushed into death, He would have given the Jews an excuse, that they had not sinned by killing Him, as He had rushed upon the passion without fear. From this we also learn not to throw ourselves into temptations, but to pray that we may be delivered from them. And for this reason He does not move to a long distance from the disciples, but remains near the three disciples, so that hearing Him, they might be mindful, and if they themselves should fall into temptations, they might pray in like manner. He calls the passion a "cup," either because of the sleep which it causes, or because it became a cause of joy and salvation for us. And He wishes the cup to be removed, or so that He might show—

as a human being—that He naturally deprecates death, as has been said before, or because He did not wish the Jews to commit so great a sin that on account of it the temple should be destroyed and the people should perish. Nevertheless, He wishes the Father’s will to be done, so that we too might learn that even if nature pulls us the other way, still we must obey God rather than fulfill our own will.

^A VERS. 40, 41. “And He comes to the disciples, and finds them sleeping, and says to Peter: Could you not so much as watch one hour with Me? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak.” Because Peter and the other disciples were bold, He rebukes their infirmity, because they had spoken too recklessly; and He speaks especially to Peter. “Could you not watch one hour with Me? And how will you lay down your souls for Me?” But again, since He struck them with the rebuke, He heals them by saying, “The spirit indeed is willing, but the flesh is weak,” which is to ^B say: I grant you pardon, because you did not fall asleep out of contempt, but out of infirmity. Henceforth, therefore, since you are weak, do not be so bold, but pray that you may not enter into any temptation at all. But others understand “Lest you enter into temptation” to mean, “Lest you be overcome by temptation.” For, they say, He does not command us to be untempted—for temptations are what crown us—but He commands us to pray that we might not be swallowed up by temptation and enter into its belly as if it were some beast. For he who is ^C conquered by temptation has entered into it, that is, he has been swallowed up by it.

VERS. 42–44. “Again, going away a second time, He prayed, saying: My Father, if this cup cannot pass away from Me unless I drink it, Your will be done. And coming, He finds them sleeping again; for their eyes were weighed down. And leaving them, He went away again and prayed a third time, saying the same word.” Learn, O man, to pray unceasingly in temptations, hearing that even the Lord prayed often. And finding them sleeping again, He did not rebuke them, so as not to cause them grief, but leaves them. And going away, He prayed a third time, confirming His humanity; for the number three is indicative of truth and confirmation. ^D

VERS. 45, 46. “Then He comes to His disciples, and says to them: Sleep on now and take your rest. Behold, the hour is at hand, and the Son of Man is delivered into the hands of sinners. Arise, let us be going; behold, the one who delivers Me is at hand.” He shows that He has no need of—

their assistance when He is about to be delivered, saying to them, “Sleep on now.” Or he says this by way of irony, as if to say this: “Behold, the traitor is at hand, and if it pleases you, ^A and the time allows, sleep on.” He rouses them, therefore, from that place where He was praying, and approaches those who were about to seize Him, and meets them as though they were bringing Him some joyful thing. Thus, even those things which He prayed for, He prayed for to confirm the dispensation, and because He wished not to suffer, that the Hebrews might be saved from the destruction which was about to overtake them because of the sin which they were about to commit against Him.

VERS. 47-50. “And while He was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, sent from the chief priests and elders of the people. Now he who delivered Him gave them a sign, saying, ‘Whomever I shall kiss, ^B he is the one; seize him.’” And immediately coming up to Jesus, he said, “Hail, Rabbi,” and kissed Him. But Jesus said to him, “Friend, why have you come?” Then they approached, laid their hands on Jesus, and seized Him. Do you see the weapons of the priests? Clubs and swords. Thus they were peaceful and possessed a spirit of meekness! But the evangelist said, “one of the twelve,” marveling that although he had been chosen and was ranked among the foremost, he nevertheless gave himself over to the devil. Therefore, you too, O man, fear—even if you are among those most intimate—lest you ever become idle and fall away. Judas gave a ^C signal because it was night, and they could not distinguish Him; furthermore, those who came to seize Him were not so much from the crowd as from the servants of the high priest, who perhaps did not know Jesus at all. But the disciple identifies the Master to them by kissing, for knowing the Lord's philanthropy, he becomes bold enough even to kiss Him. But He endures even until the final hour, striving by His long-suffering to win him. And when he was not even thus brought to his senses, then He causes them to fall, as John says, so that even by falling they might recognize His power; but as they did not ^D even then desist from their boldness, He then delivers Himself up. He calls Judas “friend,” mocking him and ridiculing him as if he were proffering the kiss of a friend. But as for what He says, “Why have you come?”—this is: “With what intent are you here? Is it as a friend? But you should not have come with swords. Is it as an enemy? And how is it that you kiss?” Therefore, He reproves him as a deceitful one.

VERS. 51-54. “And behold, one of those who were with Jesus, stretching out his hand, drew his sword, and striking the servant of the high priest, cut off his ear. Then Jesus says to him, ‘Put your sword back into its place. For all who take up the sword will perish by the sword; or do you think that I cannot now beseech My Father, and He will provide for Me more than twelve legions of angels? How then would the Scriptures be fulfilled, that thus must it come to pass?’” Peter was the one who drew the sword, as John says;

he had the sword, as he had just slaughtered the Paschal lamb that they ate. However, let us not blame Peter; for he did not do this out of zeal for himself, but out of zeal for the Master. The Lord, however, ^A reorienting him toward the evangelical life, teaches that one should not use a sword, even if one thinks he is avenging God. By cutting off the ear, Peter shows that the Jews were suffering from disobedience; then he also puts forward the saying of the law, that a murderer is killed in return; for the law says this, that those who take the sword will die by the sword. He hints that the Jews, who took up the sword against Him, would be destroyed by the Roman sword. He did not say, “I can provide twelve legions of angels,” but rather, “call upon My Father,” saying this economically as a human, on account of their weakness. For there were many human things He was then showing, such as the sweat and the fear, and it would not have seemed credible if He had said, “I Myself can provide angels.” For the twelve apostles, He says, there would have stood by Me twelve divisions of angels, if I had willed it. For the legion is the greatest division, namely six thousand horsemen. “It is necessary, therefore,” He says, “for all these things to come to pass, so that the Scriptures might be fulfilled,” which foretold these things. Not that the Jews were evil *because* the Scriptures foretold it, but because the Jews were going to do these things out of their own wicked disposition, for that reason these things were set down in the Scriptures by the Spirit. ^B

“In that hour Jesus said to the crowds: ‘Are you come out as against a thief with swords and clubs to take Me? Daily I sat among you teaching in the temple, and you did not seize Me; but this whole thing has come to pass so that the Scriptures of the prophets might be fulfilled.’” He shows their irrational attempt, and that it was not by their own strength that He was seized. For when I was, He says, in the temple, you wanted to lay hold of Me, and because I did not grant it to you, you were not able; but now I voluntarily offer Myself; for I know that it is impossible for the Scriptures, which foretold your malice, to be falsified. ^C

“Then all the disciples, leaving Him, fled.” But they, having seized Jesus, led Him away to Caiaphas the high priest, where the Scribes and the elders were gathered; and Peter followed Him from afar, even to the courtyard of the high priest; and having entered inside, he sat with the attendants, to see the end. The other disciples fled, but Peter, being more fervently disposed toward the Master, followed from afar. But even if John also followed, it was not as a disciple, but as an acquaintance of the high priest. ^D

“The high priests and the elders and the whole council sought false testimony against Jesus, so that they might put Him to death, and found none. And

when many false witnesses had come forward, they found none. ^A They bring Jesus to Caiaphas; for he was the high priest of that year, where the others also were spending the night, not having yet eaten the Passover, but waiting to put the Lord to death, and violating the law. For the Lord Himself had eaten at the legitimate time, but they despise the law, provided only that they kill Christ.

Vers. 61-63. “But at last two false witnesses came, and said: This man said, ‘I am able to destroy the temple of God, and in three days build it up.’ And the high priest arose and said to Him: ‘Do You answer nothing? What is it these testify against You?’ But Jesus remained silent. And the high priest answering said to Him: ‘I adjure You by the living God that You tell us if You are the Christ, the Son of God.’ Jesus says to him: ‘You have said it.’” Truly these were false witnesses. For Christ did not say, “I am able to destroy,” but, “Destroy.” And He did not say, “the temple of God,” but, “this temple,” that is, My body. And again, He did not say, “I will build,” but, “I will raise up.” So these were manifestly false witnesses, saying that Christ had said other things than what He had said. Jesus, therefore, knowing their judgment to be unjust, was silent; for to whom signs had persuaded nothing, how would replies have persuaded them? Furthermore, the high priest, wishing to declare Him a blasphemer, asks this so that if He says, “I am the Son of God,” He might be condemned as a blasphemer; but if He denies it, He might have Him testifying against Himself. ^B But the Lord, who catches the wise in their craftiness, replies: “You have said it,” which is to say, “Your own mouth has confessed that I am the Son of God.”

Vers. 64. “Nevertheless I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.” From the prophecy of Daniel he discourses to them. For he says: “I was watching as the Son of Man coming on the clouds.” For because they thought Him to be a deceiver, because He appeared in humble attire, He says: “You will see Me then coming with power, and sitting with the Father.” For by “the Power” here He means that of the Father; and that He is not coming from the earth, but from heaven.

Vers. 65, 66. “Then the high priest tore his clothes, saying: ‘He has blasphemed; what further need do we have of witnesses? Behold, now you have heard His blasphemy; what do you think?’ They answered and said: ‘He is deserving of death.’” It was a custom among the Jews, when something intolerable occurred, to tear their tunics. ^C So also Caiaphas did this, as if He were more manifestedly a blasphemer, intending to deceive the people, so as to force them by this reason to say that this man is deserving of death. ^D However, learn that Caiaphas’ tearing his clothes was a symbol that the priesthood of the old law had been torn and taken away.

*Then they spat in his face and buffeted him; and others smote him with the palms of their hands, saying, Prophesy unto us, Christ, who is he that smote thee?* ^A When he was condemned, then they showed toward him shameful acts and mocked him, covering his face—as another evangelist says—with a garment. For because they held him to be a prophet, for that reason they mocked him in this way. To buffet (*colaphizare*) is to strike with the hands while the fingers are bent, and to speak more simply, to strike with a knotted fist.

*But Peter sat without in the courtyard; and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. But he denied before them all, saying, I know not what thou sayest.* And when he had gone out into the porch, another saw him and said to those who were there, *This man also was with Jesus of Nazareth.* And again he denied with an oath, *I do not know the man.* And after a little while those who stood by came and said to Peter, *Surely thou also art one of them; for thy speech betrayeth thee.* Then he began to curse and to swear that he did not know the man. And immediately the cock crew. And Peter remembered the word of Jesus, who had said to him, *Before the cock crow, thou shalt deny me thrice.* And going out, he wept bitterly. ^B Peter, laboring under immense fear, forgot his promises and served human weakness, as if stunned by terror and not knowing what he was saying. But understand also by *anagoge* that Peter is reproved by the damsel—that is to say, [this is] a sign of human weakness and servile affection—until the crowing cock made him remember. The cock is the Word, who does not permit us to be sluggish and sleep, but says, *Watch, and arise, thou that sleepest.* Therefore, awakened by the Word as if by a certain cock, Peter went out of the courtyard of the high priest—that is, the circuit of the blinded mind—and going out from insensibility, he wept bitterly. For as long as he was in the courtyard of the blinded mind, he did not weep; for he did not perceive. But after he had gone out, he began to perceive. ^C

CHAPTER XXVII

*When morning was come, all the chief priests and the elders of the people took counsel against Jesus to put him to death; and having bound him, they led him away, and delivered him to Pontius Pilate the governor.* ^D See how the devil took hold of them all in those days, persuading them to kill, at a time when they ought to have been sacrificing and offering for the sins of others, and for holiness and purification.

They bind him and lead him away to the governor Pilate, who was from Pontus and, being a tributary to the Romans, had been sent as governor of Judea. They delivered the Lord to Pilate as a seditious man, and one who had plotted against the king. ^A VERS. 3-5. "Then Judas, who had betrayed him, seeing that he was condemned, repented and returned the thirty pieces of silver to the chief priests and elders, saying, 'I have sinned, betraying innocent blood.' But they said, 'What is that to us? You see to it.' And casting down the pieces of silver in the temple, he departed and, going away, hanged himself." Judas begins to grow wise late, and he does indeed repent, but not rightly; for while it is good to condemn oneself, it is demonic to hang oneself. For, not bearing the reproaches that would follow, he withdrew himself from life, when he ought to have wept and reconciled himself to Him whom he had betrayed. Some, however, say that Judas, being avaricious, supposed that he would both gain the money by betraying Christ and that Christ would not be killed, but would escape the Jews, as he had often escaped before; but then, seeing him condemned and already sentenced to death, he repented, because the affair had turned out differently than he had supposed. ^B Therefore he hanged himself, that he might forestall Jesus in Hades and, by beseeching Him, obtain salvation. But know that he did indeed place his neck in the noose, hanging himself from a certain tree; but the tree having bent, he survived, God willing to preserve him either for repentance or for public exhibition and shame. For they say that he fell into a dropsical disease, so that where a wagon easily passes, he could not pass. Then, having fallen prone, he burst asunder—that is, he was ruptured, as Luke says in the Acts. ^C VERS. 6-10. "But the chief priests, having taken the pieces of silver, said, 'It is not lawful to put them into the treasury, because it is the price of blood.' And having taken counsel, they bought with them the potter’s field for the burial of strangers; therefore that field is called, 'the Field of Blood,' until this day. Then was fulfilled that which was spoken by Jere—

[From the collation of the Venetian codices of St. Mark:] That he could not pass through. But indeed, not he alone: even the swelling of his head was such. For they say that his eyelids and cheeks had swollen to such a degree that, although he himself could see the light, his eyes, not even with the aid of doctors’ lenses, could be seen, so deeply had they receded from the outward view. They also say that his private parts appeared more loathsome and larger than any deformity, with putrefaction and worms flowing from his whole body. ^D Then, after many pains and torments, he burst asunder, that is, he was ruptured, as Luke writes in the Acts (i, 18). They say, indeed, that on account of his stench, that field in which he vomited forth his accursed soul has remained desert and uninhabitable until this day: indeed, that not even today can anyone pass through it, unless he holds his nostrils with his hands. Such was the judgment that he received, even upon the earth, regarding his own flesh. "The chief priests, however, having taken the pieces of silver," etc.

^A is fulfilled what was said by Jeremiah the prophet, saying: "And they took the thirty pieces of silver, the price of the one who was valued, whom they valued from the sons of Israel, and gave them for the potter’s field, as the Lord commanded me." They called the *Corban* the treasury in the temple, into which they cast the gifts offered to God. See, however, how God makes them foolish, so that their bloodthirsty intent might be exposed: for until this very day, he says, that field is called the Field of Blood, so that all might remember that they murdered the Lord. Learn also this: that even among the Jews, hospitality was so greatly practiced that a plot of ground was even bought for the burial of strangers. Let us, therefore, be ashamed, we who seem to be of a more perfect life, and yet overlook strangers. The "price of the one who was valued," he says—meaning, clearly, of Christ; for although he was priceless, he was valued by the sons of Israel; that is, the sons of Israel set his price, agreeing with Judas to give him thirty pieces of silver.

^B Jesus, meanwhile, stood before the governor, and the governor questioned him, saying: "Are you the King of the Jews?" And Jesus said to him: "You say it." And while he was being accused by the chief priests and the elders, he answered nothing. Then Pilate says to him: "Do you not hear how many things they testify against you?" And he did not answer him even one word, so that the governor marveled greatly. ^C As one accused of public crimes, he is led to Pilate, whence he also asks him if he had engaged in sedition and attempted to reign over the Jews. But Jesus said to him: "You say it," giving him a most wise answer; for he did not say, "I am not," nor, on the other hand, "I am," but spoke in a manner between the two: "You say it." For this can also be understood in this way: "I am as you say," and in this way: "I, indeed, do not say this, but you say it." Beyond this, however, he gave no answer, for he knew the trial was not proceeding according to reason. Pilate, therefore, marveled at the Lord, both because he appeared to despise death, and because, being eloquent and having myriad things that he could have put forward in his defense, he answered nothing, but disregarded his accusers. We also are taught from this that when we are before a corrupt court, we should say nothing, so that we might neither stir up a greater tumult, nor be the cause of a greater sentence ^D to those who do not wish to hear our defenses.

"Now at the feast, the governor was accustomed to release to the crowd one prisoner whom they wanted; and they had then a notable prisoner, called Barabbas." When they were gathered, therefore, Pilate said to them: "Whom do you want me to release to you, Barabbas, or Jesus who is called Christ?" For he knew that they had delivered him because of envy. Pilate was eager to release Christ, although more sluggishly than he ought—for he ought to have stood up for the truth. First, indeed, he asked the Lord: "Do you not hear what these testify against you?" He asked so that, if Christ offered a defense, he might have an opportunity to release him; but since the Lord did not defend himself, knowing full well that even if he were to relea—

release him, he would not be set free, Pilate turns to another way and henceforth takes refuge in custom, saying in effect: If you do not release Jesus as an innocent man, at least grant him to this feast as a condemned prisoner. For how could Pilate have assumed that they would ask for the innocent Jesus to be crucified and for the guilty robber to be released? Therefore, knowing that he is not guilty but is being delivered out of envy, he questions them for this reason; hence it is shown that he was rather weak, for he ought to have risked danger for the sake of the good. For this reason, therefore, he is also worthy of condemnation, as one who has suppressed the truth. Now, Barabbas is translated as "son of the father," for *bar* is son, and *abbas* is father. The Jews, therefore, asked for the son of their father, the devil, and crucified Jesus; and even until this day they cleave to the son of their father, the Antichrist, while they reject Christ. ^B

Verses 19-26. *And while he was sitting on the judgment seat, his wife sent unto him, saying: Have thou nothing to do with that just man. For I have suffered many things this day in a dream because of him. But the chief priests and elders persuaded the multitudes that they should ask Barabbas, and destroy Jesus. And the governor answering, said unto them: Whether will ye of the twain that I release unto you? But they said: Barabbas. Pilate saith to them: What shall I do then with Jesus that is called Christ? They all say to him: Let him be crucified. And the governor said: Why, what evil hath he done? But they cried out the more, saying: Let him be crucified. And Pilate seeing that he prevailed nothing, but that rather a tumult was made, taking water washed his hands before the people, saying: I am innocent of the blood of this just person: look ye to it. And all the people answering said: His blood be on us, and on our children. Then he released to them Barabbas, and having scourged Jesus, he delivered him that he might be crucified.*

O, what a miracle! He who is being judged by Pilate strikes terror into his wife. Now, he himself does not see the dream, but his wife does—either because he was unworthy, or because he would not have been believed, but would have seemed to be speaking out of favor—though perhaps he might have kept silent about such things had he seen it, being a judge. Yet the dream was a work of Providence, not so that Christ might be released through this, but so that his wife might be saved. Why then did he not release him? Because it was not safe for him to release him, as he was being accused of tyranny; indeed, he ought to have sought proofs, whether he was enrolling soldiers or forging arms. Now, however, he gives way like a weak and mute man, and for that reason is not free from blame. ^D For when they asked for that notorious malefactor, he gave him up; yet he asks concerning Christ: What then shall I do with Jesus? bestowing the power of judgment upon them, even though, being governor, he could have snatched him away by force, just as the tribune of the soldiers did with Paul. But they kept saying, "Let him be crucified," wishing not only to kill him but also to implicate him in an evil charge, for the cross was a punishment meant for the worst criminals. Moreover, he washes his hands, as if to show himself pure from hatred, while thinking wrongly; for while he calls Jesus just, he nevertheless delivers him over [to the murderers].

But they take upon themselves the punishment worthy of this murder, by which they have also been burdened, with the Romans destroying them and their children. And even to this day the Jews, being children of those who killed the Lord, have his blood upon themselves; for because of their unbelief in the Lord, they are persecuted by all, and there is no freedom for them, being persecuted for this very reason.

He scourged Jesus, that is, he beat him, either to gratify them or to show that he himself also condemned him, and that they were not about to crucify an innocent man, but one who had been disgraced. Thus was fulfilled also [the prophecy]: "I gave my back to the scourges." ^B

VERS. 27-30. "Then the soldiers of the governor took Jesus into the praetorium, and gathered the whole cohort to him, and having stripped him, they put a scarlet cloak on him..."

The soldiers, being foolish, did things worthy of themselves; for they dressed him in the cloak instead of purple as if he were a king, they gave him the reed instead of a scepter, and the crown instead of a diadem. And they worshipped him in mockery; for this is what kneeling signifies, to worship. See how they went through every form of insult, offering injury: the face with spit, the head with the crown, the hand with the reed, the rest of the body with the cloak, the ears with mocking words. However, although they did what they did in play, you should nevertheless understand these things to have been fulfilled by Jesus in a more mystical sense. For the scarlet cloak signified our own nature, which, being bloody and guilty of murder, he took on and, by donning, sanctified. The crown of thorns is the sins arising from the cares of life, which Christ consumes with his own divinity; for the head signifies the divinity. The reed is a symbol of our own flesh, which is brittle and weak, which the Lord took on, just as David also says: "The right hand of the Lord has exalted me." And by receiving insults with his ears, he healed the hissing of the serpent which had entered through the ears of Eve. ^C

VERS. 31, 32. "And when they had mocked him, they took the cloak off him, and put his own clothes on him, and led him away to crucify him. And as they were going out, they found a man of Cyrene, Simon by name; him they compelled to carry his cross."

The three say that Simon carried the cross of Jesus, but John says the Lord himself carried it. It is likely, therefore, that both happened. For at first Jesus carried the cross, while no one was willing to carry it. But on the way, having found Simon, they laid ^D

^A upon him the cross. Learn also this: that Simon is interpreted as "obedience." Therefore, he who has obedience, he bears the cross of Christ. But Cyrene, which is one of the Pentapolis, signifies the five senses being constrained to bear the cross.

Vers. 33-37. "And when they were come unto a place called Golgotha, that is to say, a place of a skull, they gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. And sitting down they watched him there; and set up over his head his accusation written, This is Jesus the King of the Jews." The place of a skull is so called because those who have received the traditions of the Fathers say that Adam was buried there. For just as in Adam we all die, so in Christ we had to be made alive. Do not be disturbed, however, when you hear the evangelists, one saying that vinegar with gall was offered to the Lord, another, Mark, saying myrrh-mingled wine, and John, vinegar and gall with hyssop. For many things were done by many people, as in an unruly crowd, and one person was doing one thing and another another. It is likely, therefore, that one person offered wine, and another vinegar with gall. There were many modes of death, but yet Christ dies on the cross so that He might sanctify the wood through which we were cursed, and bless all things: things in heaven, which are signified by the upper part of the cross; things under the earth, ^B which are signified by the suppedaneum; and the ends of the earth, the East and the West, which are signified by the transverse parts of the cross. But He also extends His hands so that, in His arms, He might receive and gather together the children of God that had been scattered abroad. The soldiers divide His garments, as one who is frugal and has nothing else. The title which another evangelist called a title, Matthew calls the cause. For they wrote why He was crucified, namely as King of the Jews and as a revolutionary. They, therefore, wrote "King" as an accusation. Nevertheless, that testimony is faithful, having been introduced even by the enemies. The Lord is indeed King, who came for this very purpose, that He might save the Jews. But since the carnal Jews did not wish Him to reign over them, He becomes the King of the spiritual Jews—that is, of those who confess; for "Jew" is said to mean "one who confesses."

Vers. 38-44. "Then were there two thieves crucified with him, one on the right hand, and another on the left. And they that passed by reviled him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking him, with the scribes and elders and Pharisees, said, He saved others; himself he cannot save? If he be the King of Israel, let him now come down from the cross, and we will believe

^A For he trusts in God; let him deliver him now, if he will have him: for he said, I am the Son of God. The same thing did the robbers who were crucified with him, reproach him with. They crucified with Christ two robbers, for the purpose of calumniating him, so that he himself might be thought a lawless man just as they were. ^B These were a type of two peoples, the Jewish and the Gentile; for both were lawless and shameful, and both reproached Christ, just as both robbers did at first. But later, one of them, recognizing him, confessed him as King; therefore he said: Remember me, O Lord, in thy kingdom. Thus also the Gentile people confessed Christ. But the other robber, the Jewish people, blasphemed. The devil suggested to them the words: If thou art the Son of God, come down from the cross, in order that he, being provoked, might come down, and the salvation of all that is through the cross might be overturned. But Christ, because he is the Son of God, did not obey the enemy, so that thou mightest learn that one ought not to yield to the devil's snares, but to do what is good, even if men are going to have an evil opinion of us.

^C Verses 45-49. Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me? Some of them that stood there, when they heard it, said, This man calleth Elias. And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. The rest said, Let be, let us see whether Elias cometh to save him. The darkness that occurred did not happen according to the natural order, as from an eclipse of the sun happening ^D naturally; for an eclipse of the sun never happens when the moon is fourteen days old, but when that which is called the *genna* (that is, the new moon) occurs, then the natural eclipses of the sun happen. But at the crucifixion, the moon was entirely at its fourteenth day; for the Passover of the Hebrews was then being celebrated; so that the suffering was above nature. And the darkness was cosmic, not partial, as it was in Egypt, so that it might be shown that creation mourns for the suffering of its Creator, and that from the Jews the light has departed. And the Jews, who ask to see a sign from heaven, let them now see the sun darkened. On the sixth day the man was fashioned, and at the sixth hour he ate from the tree (for this is the hour of the eating); the Lord, forming the man anew, and healing the fall, is fixed to the tree on the sixth day and at the sixth hour. In the Hebrew dialect he speaks the prophetic words, so that he may show that he does not fight against the Old Scripture. And the words, "Why hast thou forsaken me?" he said, as if to show that he truly became man, and not by appearance; for man has a natural desire for life, being lover of life. As therefore he was in agony and sorrow before the cross, showing the fear present to us by nature...

so even now he says: “Why have you forsaken me?”, manifesting our natural desire for life. For truly he was man, and like us in all things, without sin. Some, however, have understood this in this way: that the Savior, taking on the person of the Jews, says: “Why, O Father, have you forsaken the Jewish people, so that they commit such great sin and be handed over to destruction?” For as Christ was born from the Jews, he says “You have forsaken me,” meaning: “My kindred, my people, why have you let them do such evil against themselves?” But the crowds, not understanding the voice, being rustic and ignorant of the prophetic sayings, thought that he was calling Elias; for not all the Jews knew the prophetic writings, just as perhaps not all Christians today know the content of the Gospels. But they gave him vinegar to drink, that he might die before Elias came to assist him. Whence others say: “Let be, let us see if Elias comes to save him,” that is: “Do not make him die, so that we may know if Elias will help him.”

^B “Jesus, however, having cried out again with a loud voice, yielded up the spirit. And behold, the veil of the temple was torn in two from top to bottom, and the earth shook, and the rocks were split, and the graves were opened, and many bodies of the saints who had fallen asleep arose. And coming out of the graves after his resurrection, they entered into the holy city, and appeared to many.” Jesus cries with a loud voice, that we may know that what he said, “I have power to lay down my soul,” was true. For he yields up the soul by his own power. And what was the voice? “Father, into your hands I commend my spirit.” For he did not yield up the spirit under compulsion, but voluntarily. For this is what “I commend” signifies. It also implies that he was to receive it back again; for a deposit and a thing loaned is taken back. But thanks be to the Lord, that with him dying and commending his ^C spirit into the hands of the Father, from that time forth the souls of the saints are placed in the hand of God, and not, as before, in the recesses of Hades: and thus the death of Christ became our sanctification. Therefore he also calls out with a loud voice to death, which dared not approach unless it were summoned. Now the veil of the temple was a kind of linen hanging in the middle of the temple, separating what was within from what was without, as a partition. This is torn, God demonstrating that the temple which was inaccessible and never seen, whose innermost parts the veil secluded, would be thus vulgarized and profaned, so that it might be accessible and visible to all. Some also bring forward other reasons: they say that the veil being torn signified the removal of the literal, legal sense, and that all the legal ordinances, which were previously concealed by the letter as by a sort of veil, would be revealed, and the things that were once ^D obscure and full of enigmas would now be manifested as fulfilled in Christ. It is also permitted to say this, that just as it was the custom among the Jews, in blasphemies against God, to tear their garments, so now also the divine temple, as if distraught at the death of Christ, tore its garment, that is, the veil. One might also say other things: but these are sufficient.

^A The elements were moved, declaring that He who was suffering was their Creator, and signifying the future transformation of things. For Scripture places the earthquake at the change of things. Thus, the transfer of God’s visitation from the Jews to the Gentiles took place. The rocks, that is, the stony hearts of the Gentiles, were split and received the seed of the truth. And those who were dead in sins rose again and came into the holy city, that heavenly Jerusalem, and appeared to many who were traveling along the broad way; and having appeared to them, they became an archetype for them of a good life and of conversion. For he who has seen one who was formerly dead to his passions, now converted and having ascended to the holy city in the heavens, imitates him in all things, and is himself converted. But to have understood these things in such a way would be too curious. Do you, however, know that the resurrection of the dead which occurred at the Cross of the Lord signified also the liberation of those who were in Hades. And those who rose at that time appeared to many, so that what was happening might not seem to be an illusion. But these rose for the sake of the sign, and it is manifest that they died again. Some, however, say that after Christ rose, they also rose and did not die again; but I do not know if this is to be accepted. ^B

VERS. 54-56. Centurion and those with him guarding Jesus, seeing the earthquake and the things that had happened, feared greatly, saying: Truly this was the Son of God. And there were many women there, watching from afar, who had followed Jesus from Galilee, ministering to Him, among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. The heathen centurion believes from the signs with those who were with him: but the Jews, who had heard the prophets and the Law, remain unbelieving. So great a malady is malice. And later, this centurion bore martyrdom for Christ. The women watching the things that were happening, as they are the most compassionate, and the condemned sex, are the first to enjoy the contemplation of good things; and while the disciples flee, the women are strong. ^C He calls Mary the mother of James and Joseph the Theotokos; for James and Joseph were children of Joseph from his former wife. Since, therefore, the Theotokos was called the wife of Joseph, she was deservedly called the mother, that is, the stepmother, of his children. And the mother of the sons of Zebedee was called Salome; and they say that she too was a daughter of Joseph. ^D

VERS. 57-61. When evening had come, there came a rich man from Arimathea, named Joseph, who also had been a disciple of Jesus. This man approached Pilate and asked for the body of Jesus. Then Pilate ordered the body to be given back; and having taken the body, Joseph wrapped it in a clean linen cloth and placed it in his own new tomb, which he had hewn

^A out of the rock. And having rolled a great stone to the door of the tomb, he went away. And Mary Magdalene and the other Mary were there, sitting opposite the tomb. Joseph used to hide himself formerly, but now he dares a great thing, laying down his own life for the body of his Teacher and taking upon himself such great enmity from all the Jews. Pilate gives him the body as a great gift. For since Christ had been put to death as a seditionist, it was expected that His body would be thrown away unburied. But Joseph, being rich, it is likely that he even gave gold to Pilate. And having taken it, he treats it with honor, placing it in a new tomb in which no one had yet been laid. And this happened by the dispensation of God, so that when the Lord had risen, no one might be able to say that another dead man, who had been buried there before, had risen. Therefore, the tomb was new. ^B Mary Magdalene and the other Mary, that is, the Theotokos, whom he called above the mother of Joses and James, these two were sitting opposite the tomb, keeping watch, so that if the madness should cease, they might go and pour over the body and anoint it. Concerning such women, Isaiah said: "Women, coming from a spectacle, come; for it is not a people that has understanding." For he speaks clearly about the Jewish people who crucified the Lord, saying that they do not have understanding. He therefore calls these women to leave the senseless people and to approach the apostles and proclaim the resurrection to them.

VERS. 62-66. ^C And on the next day, which is after the Preparation, the chief priests and the Pharisees gathered together to Pilate, saying: "Lord, we have remembered that that deceiver said, while he was still alive, 'After three days I will rise.' Command therefore that the tomb be made secure until the third day, lest his disciples come by night and steal him, and say to the people, 'He has risen from the dead,' and the last deception will be worse than the first." Pilate said to them: "You have a guard; go, make it as secure as you know how." And they went and made the tomb secure, sealing the stone with the guard. He does not name the Sabbath "Sabbath," because it was not a Sabbath as far as the madness of the Jews was concerned. For although the law commanded that on the day of the Sabbath no one should move from his place, the lawless Jews go to the foreign Pilate, ^D instead of to the congregation which the law permitted. And they indeed are moved by their own wickedness to go to Pilate and to make the tomb secure; but by the dispensation of God this was done, so that the resurrection might be confirmed by the enemies as witnesses, while the tomb is being secured and guarded. But it is worth asking whence the Jews knew that Christ would rise on the third day, for the Lord had not yet said this to them nakedly and clearly. It is possible, therefore, to say that they knew this from the instance of Jonah; for Christ had said that "Just as Jonah was three days in the belly of the whale, so also I will be in the belly of the earth," or from that which He said: "Destroy this temple."

the belly of the whale, so also was I in the heart of the earth.” ^A And concerning that saying, “Destroy this temple,” at first, not understanding this, but supposing that He spoke of the Jewish temple, they testified against Him; but now, having learned that He called His own body the temple, they fear, and they call Him an impostor, and do not cease their malice even after His death. *Custodia* is a Roman term for a guard; thus, the evangelist calls the soldiers appointed to watch the *custodia*.

CAPUT XXVIII. On the Resurrection of the Lord. Concerning the guards of the tomb, who are also witnesses of the resurrection. Concerning the apparition of Christ to the apostles and women in Galilee.

^B VERS. 1-8. “And in the end of the sabbaths, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. ^C And behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow. And for fear of him the keepers did shake, and became as dead men. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for he is risen, as he said. Come, see the place where the Lord lay. And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.” The "end of the sabbaths" is the same as what is mentioned by Luke as "very early in the morning," and by Mark as "very early, at the rising of the sun." For in that passage we ought to understand the morning rays of the sun. For from the eighth hour of the night is the beginning of the coming day, and the morning seems to approach. It was then evening of the Sabbath, but the beginning of the Lord’s Day, which he calls “one of the sabbaths.” For they used to call the days of the week Sabbaths. And “one,” that is, the first, so that the Lord’s Day is “one of the sabbaths,” that is, the first of the days of the week; for after the first, straightway the second is spoken of, then the third, and consequently the rest. The Lord rose, therefore, while the stone was still placed upon the tomb; but after the Lord had risen, the angel also came, so that by rolling back the stone he might give the women access to the tomb. An earthquake happens, so that the guards might be awakened, and learn of the new thing that was taking place. The Lord therefore rose on the third day. But how are the three days counted? At the sixth hour of Preparation He was crucified; from that hour until the ninth there was darkness; understand this as the night. Again, from the ninth hour there was light, this is the day; behold, one day and night. Again, the night of the Preparation and the day of the Sabbath, the second day and night; the night also of the Sabbath and the dawn of the Lord’s day, according to Matthew, saying: “which began to dawn toward the first day of the week”; from the dawn

the whole day is counted: behold a third day and night.

You may also count the three days in another way: On Friday He delivered up His spirit—this is one day; on the Sabbath He was in the tomb—this is the second day; on the night of the Lord’s day He rose, so by a part of it the Lord’s day is counted as another day, and thus behold three days. Indeed, even in the case of those who have fallen asleep, if one dies about the tenth hour of the day, and another about the first hour of the same day, both are said to have died on the same day. ^B I can also tell you another reason for this, how three days and three nights can be counted. Note, therefore: On the evening of Thursday the Lord celebrated the Supper, and said to the disciples: “Take, eat My body.” Since He had the power to lay down His soul, it is clear that He sacrificed Himself from the time that He distributed His body to His own disciples, for no one eats anything unless it has first been slaughtered. Count, then: in the evening He distributed His body. That night and the day of Friday until the sixth hour, behold one day and night. Again, from the sixth hour to the ninth was darkness, and from the ninth hour until evening there was light; behold a second day and night. Again, the night after Friday and the day of the Sabbath, behold a third day and night. ^C On the evening of the Sabbath He rose: here are these three full days and nights.

But does Matthew, who said the angel sat upon the stone, contradict Mark, who said that after the stone was rolled away, he sat inside the tomb on the right side? Not at all; but it is likely that the angel appeared first sitting upon the stone, then, as the women entered, the angel went before them and appeared again inside the tomb sitting on the right. He said to the women: “Do not be afraid, you,” which is to say: the guards are worthy to be afraid, but you, as disciples of the Lord, do not be afraid. After he freed them from fear, he announces the resurrection to them. For it was necessary to cast out fear first, and then to announce the good news. He is not ashamed to call the Lord “crucified.” For He glories in the cross as if in a trophy, through which all good things have been obtained for us. ^D

VERS. 9, 10. “And as they were going to tell His disciples, behold, Jesus met them, saying: ‘Hail.’ And they came up and took hold of His feet, and worshipped Him. Then Jesus says to them: ‘Do not be afraid; go, call My brethren to go to Galilee, and there they will see Me.’”

He addresses the women, saying: “Hail.” For since the female sex was condemned to sorrow, the Lord through His resurrection brought joy to the female sex, and blessed them. Therefore, out of great reverence and honor for Him and from piety, they hold His feet, not daring to touch any other part of His body, except for the lowest parts. Some, however, say that they deliberately

^A grabbed His feet so that they might learn whether He had truly risen and was not a phantom or a spirit. For they suspected that He was a spirit. At that time, therefore, these two Marys touched His feet. But according to John, Mary Magdalene attempts to touch His feet, yet she is not permitted, because she wished to be with Him always as before. Or rather, she is not permitted to touch Jesus according to John because she was being meddlesome. For since, as Matthew says, she had touched His feet, what need was there to touch them again? Thus, as if she were being superfluous, He pushes her away.

While they were going, behold, some of the guard came into the city and reported to the chief priests all that had happened. And they gathered with the elders and, having taken counsel, gave a sufficient amount of money to the soldiers, saying, "Say that His disciples came by night and stole Him while we were sleeping. And if this is heard by the governor, we will persuade him and make you secure." They, having taken the money, did as they were instructed; and this report was spread among the Jews until today. The men from the guard announced everything: that an earthquake had happened, that the stone had been removed of its own accord, and that they, having been terrified, had become as dead men. But the Jews, moved neither by the miracles that happened during the Passion nor by those witnessed at the tomb by the soldiers, corrupted the soldiers out of their own passion, namely avarice, persuading them to utter the most impious and foolish thing of all: that He was stolen. For how, O foolish ones, could the disciples have stolen Him, they who were locked up out of fear and did not dare to go out at all? And if they had stolen Him, how would they have subsequently died for Him, preaching that He had risen, and suffering to the point of death for the sake of a lie?

The eleven disciples went into Galilee, to the mountain where Jesus had appointed for them. And seeing Him, they worshipped Him, but some doubted. And Jesus coming up spoke to them, ^B saying, "All authority in heaven and on earth has been given to Me; go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to keep all things that I have commanded you; and behold, I am with you always, even to the end of the age." According to John, Jesus was first seen by the disciples on the very day of the resurrection, with the doors shut; then after eight days, when Thomas also believed; then, since they were to meet in Galilee, but not all were yet gathered together, but some of them were fishing at Tiberias, He appeared then to the fishermen alone, who were seven. Now therefore, what Matthew says happened later than those things reported by John. For He often appeared to them over

^A the course of forty days, presenting Himself and again withdrawing, not being always and at all times present with them. The eleven disciples, then, who were the chief ones, together with all the others who followed, worshipped Christ—but some doubted; that is to say, "there were some who doubted." It is probable, therefore, that this should be understood thus: the eleven disciples traveled into Galilee, and the eleven worshipped Him. But the ones who—instead of "some"—perhaps from among the seventy, doubted concerning Christ; though later they were also confirmed. Some, however, reason thus: that Matthew omitted to mention who they were that doubted, but what he omitted, John stated, namely, that it was Thomas who doubted; or perhaps they all doubted, which is what Luke says. You should therefore understand it this way: that when they had come into Galilee, they worshipped Him. But those who worshipped in Galilee had doubted earlier in Jerusalem, as Luke says. Jesus spoke, therefore, to them: "All authority is given to me in heaven and on earth." This has the following meaning: Truly, as God and Creator, I had authority over all things—"For all things serve You," David said to God—but I did not possess the voluntary subjection which I am now about to have. For all things will be subject to me, since through the cross I overcame him who had the power of death. ^B For obedience and subjection are twofold: involuntary, according to which we are all servants of God, even against our will, just as the demons are; and voluntary, as Paul was a servant of Christ. Since at first all provided only involuntary obedience, the Savior possessed, as it were, a half-measure of authority over all; after the cross, when the knowledge of God was spread to all, and all who had been subject began to offer voluntary subjection, Christ rightly says that "Now I have received all authority." For earlier, the authority was mine in part, in that they served me against their will, as one serves a Maker; but now, with men serving me also with knowledge, all and complete authority has been given to me. But from whom was it given to Him? It was, in its entirety, from Himself and from His own humility. For had He not been humbled, and had He not engaged the adversary through the cross, He would not have saved us. And thus understand, "All authority is given to me," as: "Through my own struggles and labors I have saved ^C humanity, and they have become my portion and a peculiar people." The Lord, therefore, has authority over the earth, because the whole earth has acknowledged Him; and in heaven, because the reward and the citizenship of those who believe is in heaven. Or also conversely, because human nature, previously condemned, is now united to the Word of God personally, sits in heaven, and is worshipped by the angels, He rightly says: "All authority is given to me in heaven." For indeed, human nature previously was enslaved, but now in Christ it rules over all. Briefly, therefore, understand it thus: "All authority is given to me." Indeed, if you take this as spoken as from the Word of God, understand it thus: "All authority is given to me," in that— ^D

^A even those who formerly served me in a way of involuntary subordination now recognize me as God, knowing me as such willingly. But if it is said as if from human nature, understand it thus: "I, the nature that was formerly condemned, yet being God through the unconfused union with the Son of God, have received authority over all," so that I am worshipped by angels in heaven and glorified on earth by all to the ends of the world. ^B He no longer sends the disciples only to the Jews, but because He received all authority and sanctified the whole human nature in Himself, He rightly sends them to all nations, commanding them to baptize in the name of the Father, and of the Son, and of the Holy Spirit. Let Arius and Sabellius, therefore, be put to shame: Arius, indeed, because Christ did not say to baptize in the names, but in the name; and the name of the three is one, namely, the divinity; therefore, the three are one God. But Sabellius, because the Lord made mention of three persons, not one person, as that man babbles, claiming that the one person possesses three names and is now called Father, now Son, now Holy Spirit; rather, that three persons have one name, which is God. ^C Then, because it does not suffice merely to be baptized, but it is necessary also to perform good works after baptism, He says, "Teaching them to observe all things that I have commanded you," not one or two things, but all my commandments. Let us therefore tremble, brothers, considering that if one is lacking in us, we are not perfect servants of Christ. For we are required to keep all things. See also the discourse of the Lord, how it embraces both heads of Christianity: the contemplative and the practical virtue. For by saying that one must be baptized in the name of the Trinity, He delivered the contemplative to us; but by saying to teach and to keep the commandments, He introduced the practical virtue to us. And encouraging them, since He was sending them to the nations and to slaughters and dangers, He says, "Do not be afraid; for I will be with you even unto the consummation of the age." Consider this, too, how He mentioned the consummation, so that He might the more rouse them to despise grievous things. For do not be distressed, He says; all things shall have a consummation, whether they be painful worldly things or good things, so that you may not fall under the painful things—for they pass away—nor be deceived by the good things—for they have a consummation. He did not promise this solely to the apostles, that He would be with them, but simply to all His disciples. For clearly the apostles were not going to live until the consummation of the world. Therefore, He promises this also to us and to those after us, not that having been present until the consummation, He will be absent after the consummation of the world—far from it. For then He will be with us even more purely and clearly. For where "until" or "as far as" is found in Scripture, it does not exclude what follows. ^D Therefore, let us give thanks to the Lord, who is with us here, and who bestows every good thing, and who will again be with us more perfectly after the consummation. And thus, let us conclude our interpretation at this point. For to Him belong all thanksgiving, glory, and honor, unto the ages of ages. Amen.